Manus Testium movens: OR, A PRESBYTERIAL GLOSS Upon many of those obscure prophetic Texts In Canticles, Isay, Jeremiah, Ezekiel, Daniel, Habakkuk, Zachary, Matthew, Romans, and the Revelations: Which point at The great Day of the Witnesses rising, Antichrists ruin, and the Jews Conversion, near about this time.  
Wherein Dr. Homes, with the rest of the Independent Antichristian Time-servers be clearly confuted, and out of their own Writings condemned: And against them proved, That the present Usurpers in England are that Antichristian Party who have slain the Witnesses, and shall reign but three years and an half, which time is almost at an end.  
To this Book must be joined Lingua Testium, being its proper Preface.  
Written by Testis-mundus Catholicus Scotanglo-Britanicus.  
Printed in the Year 1651.   

To the Reader.  
READER,  
THree things there are to be accomplished in the world before the Day of Judgement. 1. The rising of the Witnesses. 2. The ruin of Antichrist. 3. The restauration of the twelve Tribes to their own Land. This is that first resurrection; and blessed is he that hath part therein, Rev. 20. 5, 6. Three times a day do I usually bow the knee to the God and Father of our Lord Jesus Christ, That he would speedily accomplish these great things in the world. Might I be so blessed of God to live to see these days, I should with much rejoicing sing te Deum— in the morning, though I were sure to sing a nunc dimittis— in the afternoon: Until then, I shall with sighs and groans say, Deus misereatur; or with the Greek Church in their Liturgy, 〈◊〉 〈◊〉.  
These things, though most learned men hold they are credenda & speranda, yet few by their practices hold them to be stretanda: indeed, one of the living Fathers of our English Church is so far from hoping, That he doth not believe the last of these three glorious things shall ever be in the world: 'Tis very strange to me, and that which is most strange, I find the same Author lashing with his satirical whip, not only those that have writ amiss▪ but those that adventure to write upon the Revelations: but what said the Fox in the Fable, when he could not reach the grapes too high for him? after much pains, said he to himself, 〈◊〉 〈◊〉 〈◊〉, grapes are exceeding sour. Had this learned man been private in his tart expressions, I had not been so public: but when (Pharisee-like) such learned Doctors shall neither enter in themselves, nor suffer others to enter in, it would provoke a stone to speak. What though he understands it not, must it therefore follow, that no body else understands it? various are the gifts of God to his people, and it is as lawful & as necessary for us to study that, as any other part of the Bible: It is a sin to be wilfully negligent in the searching into those Prophecies, which give light to the times we live in: in the Revelations there are shallows as well as depths; there both the Lamb may wade, and the Elephant may swim: and so they may in Paul's Epistles, and in the Evangelists, and in all the Prophets: the understanding of the prophecies, is the bright side of the Cloud to the Christian world; and when God shall turn this bright side toward the Jews (who only have had the dark side towards them these 1600. years) then shall they be converted: the not studying of the Prophecies, was the gross Hypocrisy of the Jews. Ye hypocrites, saith Christ, ye can discern the face of the sky, and can ye not discern the times and the seasons? The not understanding, or neglect of searching to understand the prophetic texts of the Old Testament, was the cause of the greatest sin and scandal in the Church that ever was committed, and that was the murdering of Christ: and I am confident the selfsame ignorance and neglect hath been the cause of the greatest sin & scandal that ever was committed in the Gospel-Church, and that is the slaying of the witnesses: and therefore, if searching after the Mind of God in his written Word (which is all writ for our instruction) be to be vild in any man's eyes, I am resolved I will be more vild in that man's eyes if I can: If reproaches, scoffs, threats, or earnest dissuasions of friends, or foes, could have quenched my little spark, it had long since been out: Bt by the grace of God I have done what I have done, & his grace is superabundant to me: though 'tis true, I am alone in regard of associates in this study; yet I am not alone in regard of assistants, for many of the ancient Fathers are with me, and (which is all) the Scriptures are with me. I have gone this warfare at my own great charge, and it seems I must fight in this warfare alone. My earnest desire was but to engage a grave wit to peruse my writings, and for that end these papers were sent to him; but he (like Benzoma in the Talmud) was semper foris; so that when they returned to me again, I perceived he had not so much as cast his eye upon them, his other employments plied him so hard; so that my poor papers came from this rich man's study (like Lazarus from Dives' gate) as full of sores as they went. From thence they went (as I supposed) to men, but it seems they met with monsters, at least with monster-makers: Had they smothered (like the worst of Egyptian Midwives) this my hard-favoured babe at the place of bringing forth, it had not been half so much; but in that they have, by their pinching it, and plucking off its limbs, endeavoured to make it a living monster, to be a never-dying-monument of reproach to the Father: This grieves me; but why should it grieve me? when all the world knows that the babes of Zion are enforced to be brought forth amongst Asses in a stable, when the Brats of Babel lie in the best Rooms of the Inn. They go forth, Cum privilegio (though not Regiae Majestatis) whereas mine steals out by unknown ways, like Paul from his enemies, by a basket, over the wall: Considering the Printers care, and fear, and danger, I have rather cause to excuse him, then exclaim against him: I hope this book will meet with none, but such as in their wisdom will amend ordinary faults, and mistakes: and for the other, I hope the Errata will instruct them. Those things totally left out most afflict me.  
The subject of the Book I gave thee in the three forenamed things to be accomplished on each of these three, I have implicitly handled these three Queries.  
1. Who the Witnesses are. 2. Where they are. 3. When they shall rise. Under this I have handled (divers from all English Writers) who he is that slays the Witnesses, where he shall slay them, how long they shall be slain, and where he shall be slain (and when) that slay them; and so of Antichrist, and of the Jews conversion, when they shall be converted, who they are that shall be converted, and by whom they shall be converted. This I have handled more at large in the other little Tract called Lingua Testium, which ought to be joined to this, and was so intended, though the winds and storms of persecution severed them. My hearty prayer to God is, that this clay and spittle may (by the powerful operation of God's spirit) be effectual, to the opening the eyes of those blind souls, who by the blind are led out of the way, and both fallen into the ditch.  
What I have done, is but as a Ram's horn in a weak man's hand; which one stone (in probability) from Jericho walls is able to dash in pieces: yet what cannot a rams horn do, when God sends it forth by his commission? it is able to overthrow the strong walls of Jericho. In God alone I put my trust, he is my strength, by his help have I leapt over the wall of many difficulties; & by his power I trust I shall undermine and blow up the wall of Babylon. I am sure it stands (though formidable to the beholder) 〈◊〉 〈◊〉 〈◊〉, upon a tottering foundation; and blessed are those Princes, and blessed those people and persons whom God hath given a heart to enterprise so great a work, though they die in that service, Rev. 14. 13.  
My prayer is that this Tract may be (as that voice in Jerusalem before its ruin) A voice to the Magistrate, and a voice to the Minister, a voice to the Papist, and a voice to the Protestant, a voice to the aged, and a voice to the young, a voice to the rich, and a voice to the poor, and a voice to all that belong to the Election of grace, to forewarn them to fly from the evil to come; for be assured (O ye people of England) that God will visit you, and that speedily, with his sore and heavy judgements: as you have been singular in sin, so will God single you out to punishment: the day is at hand when Traitors and Covenant-breakers shall cry to the Mountains to fall upon them, and to the hills to cover them from the wrath of God, which will inevitably fall upon them.  
Now that I might call some souls out from amongst them, before the wrath of God break in upon them, and it be too late, I have written this ensuing Tract with as much plainness and brevity as I could, I have pared off all difficulties which might perplex the Reader, either in the method, or in the style; I have given thee here the cream of many a month's study, which I have gathered out of the choicest books in Europe. I have left no stone unturned) nor any Library in England (that I could come at) unransackt. I expect no bribes of breath or profit, but the profit of mine and thy soul, which is the soul of profit: as to other profit I am a stranger; indeed I am a great loser, for I have consumed both my body and estate to enrich my soul, and others in this study: nothing but my bed and my meals have been tedious to me since I undertook it; and if the Lord be pleased to prosper it to the good but of any one soul, I shall dedicate my whole life in praises to him, and account my corporal losses a thousand times repaid me. For this end, I beseech thee Reader, to read it, as I writ it. Sequestrate thyself from distractions, and sit down as in the presence of God to search after his revealed Will in these mysterious texts. Watch against the Devil's temptations, for he is most busy about a man when he sits to meditate on these texts He shall never profit by this, that doth not (as that Father saith on the Cant.) Carnalem exuere affectum; he that comes to this treasury with smutcht and coalie heart and hands, shall carry away pro thesauro carbones: If thou therefore find not that expected satisfaction at the first reading of this book, lay not the fault (like Senecas' Nurse) presently upon the book; but see that it be not thy fault in reading it: I give thee this the rather, because I know it will have many Censurers; but I am confident few confuters: remember (good reader) as thou must answer one day for thy lost hours, which are double loss; and as for thy sluggish hearing and praying, so for thy sluggish and unprofitable reading of books: The Lord therefore for Jesus sake grant, that thou mayst so read as to understand; that therein thou mayst be blessed, which is the only end of the Author's labours.  
Vale.   

THe earnest endeavour of Dr. Homes on October the 8. 1650. was to persuade the Lord Major, Aldermen, and the chief of the City assembled at Christ-Church, that now this year 1650. the things done against the lawful Parliament of England: together with the grand defeat given to the Scots by Cromwell, was the fulfilling literally of his Text in Psal. 149. 8. 9 To bind their Kings in Chains, and their Nobles in fetters of Iron, that they may execute upon them the vengeance written: this Honour have all his Saints, the honour of imprisoning, arraigning, condemning, and beheading the only Protestant King in the world, of disrobing the Protestant Peers of the Parliament of England, and of secluding the sincere Protestants of the Commons of England, the changing of the Government of England, the removing of the Covenanted Reformation, and the invading of Scotland, and overthrowing of the covenanting party; such honour have all the Saints (saith Dr. Homes:) this is saith he (page 6.) remotio impedimenti, the removing of impediments, and the holy ones; that is, the present power now sitting at Westminster, which he calls a Parliament, have removed these impediments: the Dr. gives a Catalogue of his Saints, (viz.) the Parliament, the Council of State, the Army, the Magistrates, the Ministers, and the Churches: these are the Doctor's holy ones. I wonder how the Dr. left out the King of Spain, the principal Saint next to the Pope in these honourable actions they doubtless have (according to the Doctor's interpretation) endeavoured long before now in 88 and the Gun-powder-plot to fulfil the Doctor's Text literally, that is, to overthrow King, Lords, and Commons, and all that stand steadfastly to maintain Protestant Laws and Religion: these are the things done, and these are the persons who perform them, the actions (saith the Dr.) are glorious, and the actors holy ones, neither is this any new notion of the Doctors; for he professeth that 8. years ago, he was of this opinion, that this year 1650. should produce such glorious effects, as the beheading of King Charles upon a Scaffold at his own door, (for so the man means plainly by his expressions.) Is it not strange that this Dr. should be so old a Prophet? nay, is it not strange that he should be so soon a Prophet, and so strange a Prophet? for in the year 1642. the Dr. (as he saith) foretold these things to come to pass this year, and in 1639. thousands of people know that he was a malicious bloodhound of the persecuting Prelates, one that prosecuted honest Christians at the Bishop's Courts with most inveterate hatred, and how suddenly did this man put off his Paritors Bag, and put on his Prophet's Mantle? how soon did he that pleaded for Crucifixes, Cringing, surplices, cross, and Popish ceremonies, that prayed for Bishops by what names or titles soever distinguished, that prayed for our gracious Sovereign King Charles, King of great Britain, Defender of the faith, and supreme head of the Church in all causes, and over all persons: how soon did this man turn? and how strangely was he altered? that in 1642. he should foretell the ruin of his gracious Sovereign, and now count the day of his ruin and his Peers, that glorious day which literally fulfils the Doctor's prophetical Text: the young King and the Nobles may by this perceive what good friends the prelatical Bats are to Monarchy; but we proceed from page 20. to p. 27. He takes pains to the purpose to persuade the people to praise God, since such glorious wonders are effected this day in these times, and he layeth at the Presbyterians with all his might, railing at them, that they will not come in to make up the choice with his holy people; he tells them, 'tis 〈◊〉 defect in their Consciences, and if they be Saints, they are in the dark, or else they are full of prejudice, or under some strange temptations: nay, a little after he saith, they are no Saints; for it is a contradiction in Adjecto, to say a man is a Saint, and will not be thankful; nay in page 21. he saith, they are wilfully obstinate, and page 23. miscomplexioned, and in page. 27. they are weak in judgement, and distempered in spirit.  
From the Presbyterians he turns away, and betakes himself in his use to his holy people; and in page 32. he exhorts them to praise God in opposition to Kings, Monarchy being turned into Democracy, and Kingdoms into Common wealths: here he turns Statesman, and takes upon him to tell what's the best Government in the world, a regular Democracy (saith he) assisted with an occasional Aristocracy in trust is the safest Government: here he goes about to put his holy Council of State above his holy Parliament; he goeth on, and most falsely, and most unjustly slanders the Government of the Jews, saying that this Democracy that he desired, was the ancient Government of the Jews: here he doth abuse both Moses and Joshua, and all the Judges of Israel, which were absolute Monarches, he proceeds and tells us that the first degenerate King was Nimrod; observe here how the Dr. ensnares himself.  
First, He acknowledgeth the Office of a King to be lawful, why else doth he say, degenerate King? for if a Kingly Government be not lawful, Nimrods' Office was enough to make him degenerate.  
Secondly, He acknowledgeth there were lawful Kings before Nimrod, therefore he calls this Nimrod not the first King, but the first degenerate King; here the Dr. spoke truth not at unawares, but premeditatively; for in page 9 He acknowledgeth, that there was a holy King before Nimrod, and that was Melchizedeck King of Salem, Priest of the most high God, Heb. 7. This Melchizedeck he saith was Sem the Son of Noah. mark then how this wicked perverter of the ways of truth even against his Conscience contradicts himself; for in page 32. he stirs up the people to praise God for the Destruction of Kingly Government and Monarchy, that Kingdoms are turned into Commonwealths, and Monarchy into democracy, and in page 39 brands all those with the mark of Antichristian, which go about to uphold Kings or Kingly Government, and yet confesseth that Kingly Government is lawful Government; can any sober-minded man give credit to such a self condemned wretch, he proceeds in page 32. to raise at Kingly Government, saying that God is angry at the people's ask a King, and God gave them a King in anger, the 1. Sam. 8. the Doctor never considers it was their manner of ask a King that provoked God, neither doth he consider how that God gave them only a King in wrath; for God continued the Office when he destroyed the person of the King, and God himself those David King, after Saul; which Government continued unremoved for 14. Generations together, Mat. 1. and at last it was (as a grievous punishment for their sin) removed. But the Doctor forgets or conceals this: he proceeds to exclaim against the lives of Kings, thereby to defame their Office, he calls them ambitious bloodsuckers, & asks, what Kings have done since Christ's time until now for Christ? but even much against Christ & true Christians, he forgets that the first Christian King in the world was he that subdued this Kingdom of England to the profession of the Gospel; he forgets what Constantine that Monarch did, in turning all the Empire, the most of the world, from Paganism to Christianity. I'll only ask this question of the Doctor, what glorious reformation in the world was ever wrought without a Monarch? but the Dr. proceeds and tells us page 23. that there is divine reason, why States should incline to Democracy: one reason is; because God did create us not Kings but people: take this reason of the Doctors one way, it is ridiculous nonsense: take it another way, it is an absolute untruth; for Adam the first man created by God, was created a Monarch, God put all things under him to be subject and serviceable to him; but his chief reason against Monarchy is; because God hath settled his decree against Monarchy, Dan. 2. Here the Doctor's juggling is discovered; for it is not Monarchy, but degenerate Monarchy that God threatens to throw down: & this the Dr. doth as good as confess in page 32. where he confesseth that the Monarchy of Nimrod was a degenerate Monarchy, because a tyrannical one: now to argue, because God will overthrow tyrannical Monarchy, therefore he will overthrow all Monarchy, holds no more true in the consequence, then, because God will damn all reprobated men, therefore he'll damn all men. Thus have I given you a summary view of the chief things in the Doctor's Sermon; whereby it may plainly appear to every eye, that the drift of this fellow (as of the rest of his Jesuited fraternity) is to prove the Protestants of England, & their civil Government to be Antichristian, and that those that have blown up the lawful Parl. are the Saints of the holy people, whom God hath set apart for such a work, and honoured them withal, that they have bound Kings in Chains, and Nobles in Fetters of Iron: this he calls the throwing down of Antichrist, which eight years ago he foretold would come to pass, about this year 1650. which is a year that the Independent-time-servers much harp upon, and this Dr. in special alleging many Texts of prophetical Scripture to make good what he affirms in this explication of some Texts of Scripture, I do acknowledge there is much reason and truth; but in the application of these Texts most abominable falsehoods: therefore I will deal with the Dr. as Primasius did with Tichonius the Donatist, who wrote on the Revelation before him, he made use of what was good in the book, and what was otherwise rejected; for (as he in his prologue on the Revelations saith, A wise man will not refuse a precious stone, because it sticketh in a Dungil; so neither is precious truth to be rejected, because it may be found sometimes amongst heretical opinions, namque fides à per fidis colligit quod suijuris esse cognoverit, saith he; what is good in the Doctor's book, I shall make the best and the truest use of, and what is evil and irrational, I shall discover it.  
As an introduction to this weighty business, I shall first discourse of Monarchy, which is so much cried down by the Doctor. First I shall prove it to be Jure divino. Secondly, to continue in the Church visibly from Adam until Christ, except in a time of God's extreme wrath on the Church, when he seemed to destroy them. Thirdly, that Monarches have always been the chief instruments by whom God hath done the great and glorious things in the Church. I will treat as briefly as may be on all these.  
1. Monarchy is Jure divino; because God instituted it. He created Adam, the Monarch of the whole world, Gen. 1. 28. he had dominion over every living thing that moveth upon the earth; if any should say, except man: I do here affirm, that Adam had dominion over man; for by the 5. Commandment, man was bound to submit unto him. If any should say, that the form of Government was broken by Adam's fall. To that we answer, though the fall of Adam disenabled him to perform exactly the duty of a Monarch, & disenabled his posterity to the exact performance of their duty; yet their fall did not absolve the one or the other from their duty: the Law stood when Adam fell, and exacted as much from Adam and his posterity, after they fell, as before they fell, and they were as much bound to fulfil the same after as before, otherwise there had been no need of a Mediator: so that the Argument is strong: What was instituted by God, and never abrogated, is still in force: that Monarchy was successive, is very clear; for Cain, Adam's eldest Son, was by God's appointment to enjoy the dominion after his Father, Gen. 4. 7. for his well doing or evil doing God will reckon with him; not Abel, though he were a real Saint, no, Abel must by God's institution subject to Cain; cain's wickedness could not excuse Abel's subjection; nor Abel's Saint-ship dispossess his ungodly Brother: saith God to Cain, unto thee shall his desire be subject, and thou shalt rule over him, so chrysostom de causam padius Calvine Ainsworth, and many other learned men understand the Text, and so the Septuagint translates it: now if Abel, than Abel's inferiors were to submit unto Cain, and so by consequence, all the world after this horrid breach in nature. God put a vast difference betwixt the holy seed and cain's posterity; for God raised out of Adam's loins a Monarch for the Church.  
2. This Monarchy we prove continued in the Church until Christ: after Abel's death God gave Adam a godly Son in his stead Sheth, Seths' Family was known by the Sons of God, which implies thus much, that the Church of God were a people then separated from the world, from cain's wicked posterity, who soon run into Anarchy, out of which arose cruel tyranny.  
These times were dark times, for we have very little either of civil or ecclesiastic History, until after the flood: therefore Scaliger calls this time tempus 〈◊〉, a time not manifest; yet this is manifest, that the Church was distinct from the world in Seths' Family: they were a community of themselves, and 'tis most probable, nay I think I may say amongst Scholars, it is undeniable, that Monarchical Government continued in Seths' posterity, passing from him to his Son Enos, and so to Canaan Enos Son, and so to Mahalalel Camaans' Son, from him to Jarud, from Jarud to Enoch, from Enoch to Mathuselah, from Mathuselah to Samach, from Samach to Noah: I humbly conceive (with submission to better Judgeements) Gen. 5. is a cropologie of the Monarches, that succeeded in the Church before the Flood, at last the Church admitted of a cursed toleration, by mixing themselves with the Atheistical world: whereupon God swept the whole world away, except 8. persons who had kept their Garments clean. Noah the Monarch of the Church hereby became the Monarch of the world, which was but little, and confined within a little compass after Noah: Shem succeeded instead of him wicked Ham's posterity, together with Japheth, ran into heathenism, and into Anarchy; out of which arose the monstrous Tyrants, such as Nimrod; but Kingly Government by the Doctors own confession, was preserved in the Church at that time; for he saith page 9 that Shem the Son of Noah was Melchizedeck; now Melchizedeck (the old Testament and the new, (Heb. 7. tell us) he was King of Salem, he was a King: so that we having proved Monarchy in the Church, to be visible from Adam till after the flood, I doubt not but by God's grace to make it more clearly appear from the flood until Christ, except in the case of a national desertion, when God for their sins forsook them, & purposely as a designed judgement on the Nation, threw down their Government, and made them extremely miserable by taking away their Monarches: Now this is so far from aspersing Monarchy, that it is a high commendation of Monarchy, and sets the stamp of necessity upon it, without which the Church and State cannot well subsist; after the flood Sem the Son of Noah was the Monarch in the Church, he is called King of Salem, because he was King of that place, which afterwards was called Jerusalem, as some conceive. As for his being without Father or Mother which the holy Ghost mentioned, Heb. 7. 3. I humbly conceive, it is spoken in reference to his Offices: his Priestly Office, he received immediately from God: all the other Priests were the Sons of Levi, they had a Father; but this had no Father, he was the anointed of God, and herein he was a Type of Christ, he was 〈◊〉 in this sense, because he received his Priesthood, not from any Pedigree, but immediately from God: other Priests if they could not prove their Pedigree were to be cast out from being Priests; but these Priests were of the Order of Aaron, of the Tribe of Levi: this Melchizedeck is said to be without beginning of days, or end of life; perhaps, because (as the Doctor saith) he lived many years in both worlds, that is, in the old before the flood, and in the new after the flood, Sem lived fourscore and 18. years in the old world, Cen. 11. 10. 11. and he lived 600 years in the new world after the flood; as Gen. 5. gives us a true Catalogue of the Monarches in the Church before the Church: so Gen. 11. gives us such another Catalogue of those who lived after the flood unto Abraham: Shem had Elam and Asher. before the flood, Gen. 10. 22. but they were drowned in the flood, but two years after the flood Sem begat Arphaxad, who was his eldest Son, who had the right of domination, after him succeeded Salah his eldest Son; after Salah succeeded his eldest Son Eber, after Eber Peleg, after Peleg Reu, after Reu Serag, after Serag Nahor, after Nahor Terah, after Terah succeeded Abraham: here God only set down the Monarches in the Church; for every one of these had more Sons than one 'tis probable, but they are not mentioned, because they were not the eldest Sons, they had not the privilege of the firstborn, who by God's Law, Gen. 4. 7. were to have the Dominion. Thus you see Religion and Monarchy kept together in Sems' Family after the flood until Abraham.  
With Abraham God made a Covenant, and promised to make him a Nation, and a great Nation, Gen. 12. 2. and that he would give him the Land of Canaan, and his seed should possess it, and multiply as the dust of the earth, Gen. 13. 15▪ 16. This was a gracious day of comfort to the poor Church, to hear of a blessed seed that shall grow up to a great Nation, and be a blessing to all the world; this promise did God renew to Abraham, after he parted with Lot: this Abraham was both valiant and pious, as appears by the redemption of his Kinsman Let out of the hands of those Kings which took him captive, after which Victory Melchizedeck met him, unto whom Abraham (as a King in homage to him, and as a Priest in duty to him) paid Tithes: this Melchizedeck probably was Sem; for Sem was then living, and lived above 150. years after this fight, so that it was Abraham's duty to pay Tithes to Melchizedeck; for he was by right the absolute Sovereign in the Church, and in that respect without Father or Mother, that is, without any superior, and in that respect Melchizedeck was a type of Christ; for Christ is absolute Monarch of the Church, he is without Father or Mother in that respect, he is subject to none. But to the thing in hand: we see it is clear that Monarchy and Religion have been continued in the Church together, from Adam to Abraham: now from Abraham till Christ. Monarchy continued in the Church: it is so visible to every one that reads the Scripture, that I will put it under the third Position which I intent to treat briefly on, viz.  
Thirdly, That the greatest good that ever the Church of God received here on earth from God, they received from the hands of Monarches.  
The Scripture tells us of four glorious days that have been and shall be in the world before the day of Judgement; three of these days are past, viz. The day of Gods making known himself on Mount Sinai to his Church, in the dispensation of his grace and love to his Church, in giving them Laws and Ordinances for standing rules of his Worship, until the time of perfect Reformation: Moses the Monarch of the Church was the instrument of receiving these Laws and Ordinances from God, and the instrument of divulging them to the Church: Moses was not only the Instrument of the greatest deliverance of the Church from the greatest danger, but the Instrument of conveying the greatest good to them. That this Moses was an absolute Monarch, none will deny that hath either wit or modesty, for the twelve Tribes received the Law at his mouth, and all matters of Judicature were determined by him, beyond him there was no appeal; the people or the Elders did not choose him, but he ordained Elders and set over the people; he was an absolute Monarch, none might speak against him or resist him; every Christian that reads the Bible, knows this to be a plain truth: he was the first Monarch that was over the twelve Tribes and their families, which were many thousands in number: this Moses God appointed to be the Ruler over these great people; he led them like a flock of sheep; no shepherd had more absolute command over his flock, than Moses over the twelve Tribes. The Monarches of Israel in their infancy, (whiles the Church was in Tabernacles) were called Judges; the removing of these Monarches was the greatest Judgement that could befall the Church, and and it was the greatest mercy of God to restore them again. This Samuel in reasoning tells the people, 1 Sam. 12. 8. God gave not Moses and Aaron to Israel, until Israel cried unto the Lord: Ordinary prayers will not attain so great a blessing to a nation as a godly Magistracy and Ministry, they must be strong cries to God that must obtain such extraordinary mercies, ver. 9, 10. the people provoked God by their Idolatry, and God threw down their Government, and made them serve their enemies; and then the people cried to the Lord, and renewed their Covenant, than God sent Gideon, ver. 11. he raised him up to deliver them: God never took away Monarchy from Israel, but in wrath for the people's sins; and God never restored it again, but he gave it as a singular mercy, and sign of his favour to them.  
4. Ob. God gave them a King in his wrath, and he was angry with the people for ask a King, God calls it a rejecting of him.  
A. We answer briefly: 1. God gave not the Office of a King, but the Person of a King in wrath. 2. He was angry at the people's manner of ask a King, for they asked not a King of Moses describing, Deut. 17. 15, 16, 17, 18, 19, 20. but a King like the Heathens that were Tyrants; well saith God, they shall have such a King that shall play the Tyrant amongst them like the heathen Kings; therefore God bids Samuel show them what manner of King God will give them; this Tyrant God gave him for a scourge, yet no man, no not David, though he were a Saint and an anointed Saint, durst touch Saul's life; though Saul were really a murderer, a Tyrant, and a public enemy; if David's heart smote him for cutting off Saul's skirt, O how would it have smote him had he cut off his head! Monarches are responsable for their actions to God: No man on earth, much less their subjects may judge or condemn them, but God only; God took away this wicked King in his anger, as he set him up in his wrath. 3. 'Tis manifest that God anointed David, and set him up King over Israel of his own free will, and made a promise unto him (as unto Abraham) that his seed should inherit the throne after him to many generations: Now began the Israelites to flourish now Kingly government was established; now, and not till now, had they perfect Conquest over all their enemies round about; now the Ark was fetched home to Jerusalem, that had long lain in obscurity. And after David, Solomon built a most sumptuous and rich Temple unto God, he placed the Ark in it, where it remained in its resting place; he builded Altars, ordained Sacrifices, made the Sea, the golden Candlesticks, the Trumpets and all the holy vessels of gold and silver; he ordered the Priests, and maintenance for the Priests, and the Singers, and the Porters; this was the second glorious day above others in the world; this day far exceeded Moses his day for beauty, and lustre; but Moses his day was the standing rule, all was writ by Moses his copy, though it was writ in a far fairer hand by Solomon: this day was the noontime of Reformation with the Saints under the old Testament, and this day God made a Monarch to be the instrument of effecting it.  
The third glorious day in the world, which was the day of all days, was the day of Christ's coming in the flesh to perfect a Reformation; he was (Luk. 3.) a Monarch by succession from Adam, and of the Royal family of Judah; he was the mighty King long looked for and long before promised; he was and is really the King of the Church, he made null and void all Moses his Ceremonial shadows, he pulled down the Temple-worship, and set up Laws and Ordinances of his own; never man spoke or did like him; he was Monarch not only over the souls of all men in the world, but is by right of succession, conquest, and compact with his Father, Monarch of the whole nations, of the bodies as well as the souls of men: this Monarch hath gotten him a true right by his conquest as well as by his natural prerogative, and therefore he truly may bear that name and title which others usurp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King of Kings ruling over Kings: Christ is King of Kings and Lord of Lords, he hath absolute power over the bodies and souls of all men, and expects obedience from them all; 'tis he that gives all the men in the world protection, and gives them wealth and honours; he is never a jot the less King over the body, because he is a spiritual King and King of the soul; for as the rich man that commands the gold is master also of the cabinet that holds it, so is Christ of the body which is but the cabinet of that precious Jewel the soul: Christ refusing to be made a King, and saying his Kingdom was not of the world, deprived him not of his due, for he was born Monarch of the world as descending from Adam, and King of the Jews as descending of David; and when he was on earth he gave Laws to all the world both Jews and Gentiles, to be observed on pain of damnation, herein he exercised the power of a Monarch: This Monarch is in his being independent, and in his power independent, he hath voluntary commands which he will have his subjects to obey though he give no reason for it.  
This independent power is only in him, no man is independent but only this mighty Monarch; and therefore the Protestants rightly call the Pope Antichrist, because he makes himself absolutely independent in his power, which is to make himself equal with Christ; nay in this he sets himself above Christ; for Christ when he was on earth, subjected himself to the Scriptures, and referred himself to the Jews to be tried by their own Prophets, whether he were not the Christ; but the Pope usurps a power over the Scriptures; and herein I may truly say, that Independency is the formalis ratio Antichristi, because it sets up man equal with Christ, yea above Christ.  
This Monarch, the Lord Jesus set up new Laws, Statutes and Ordinances in the world, the which we find in the new Testament; this day was a glorious day to the Gentiles, but through the Jews obstinacy and unbelief was a black dismal day to them, for they pulled his blood on their heads to their bane, which blood was appointed for their salvation.  
The rules that this Monarch gave from his own mouth, and the mouths of his Ambassadors the Apostles, are appointed for standing rules unto the end of the world, before which there is a fourth glorious day to come.  
This fourth day the Prophets have prophesied of, and Christ hath prophesied of, and the Apostles have prophesied of, and especially John in the Revelations had a sight of; this day shall subscribe in matter of fundamentals and substantials to the day of Christ's being on earth; but it shall as far exceed that day in lustre and in glorious effects, as Solomon's day exceeded Moses; and my reasons are, because the Jews and Gentiles shall be united this day in one faith; and if Christ's day of rejecting the Jews were the riches of the Gentiles, how much more their fullness. 2. There are more glorious promises made to this day (in the Prophets) than any day; for this day now coming was the day that the Prophets chiefly prophesied of, when they prophesied of a good day to Judah and Jerusalem. 3. This day shall procure the destruction of the three grand enemies of the Gospel, the Dragon, the Beast, and the false Prophet. 4. And all the Kingdoms in the world shall become Christ's, which since the Creation hath not yet been effected; of this day I am to treat. We have seen the three other days effected by Monarches, this glorious day shall also be effected by a Monarch so far as I can perceive; for it must be done by the rising of the slain Witnesses, which is a lawful Magistracy and a lawful Ministry, which we shall prove in the ensuing discourse; where we shall treat of the things immediately preceding this great day; viz. 1. The Witnesses slaying, and the Beasts of the earth tyranny over the Saints. 2. We shall concur with the Doctor in the time, and say, that in the end of this year 1650, or near about that time, this glorious day of the Witnesses rising and Antichrists ruin shall begin; but we shall absolutely deny and disown the Doctor's signs of Antichrists fall; for he saith, That the beheading of the King, and the casting off the Lords, and the beating of the Scots, is the glorious beginning of Antichrists fall; and hereby is his text liberally fulfilled; herein we shall uncase the Doctor's weakness or wilful wickedness, it may be both: The which I will endeavour to do; by laying open the manifest truth as it lieth in the Scriptures, many of which texts the Doctor quoteth.  
We are both agreed, that the time of Antichrists fall shall be near 1650. this present year or presently after it, therefore we'll pass that, both of us concluding, That the great day of Reformation is to begin this year, or within twelve months of this year 1650. as the Doctor Learnedly proves in Pag. 15, 16, 17.  
But now the difference that will arise betwixt the Doctor and I, will be about what shall be done in this great day.  
This I do affirm, yet not I but the Scriptures: 1. That the Witnesses shall arise in this day. 2. That the Dragon, the Beast and the false Prophet shall be overcome in this day. 3. The Jews shall begin to be converted, both the two Tribes and the ten Tribes, and all the Kingdoms in the world shall become Christ's. In the general, as I have delivered them, I think the Doctor and I do not much differ, unless the Doctor differ from what he hath formerly delivered, which is no strange thing if he do.  
I affirm, That the glorious day of destroying the Beast and this false Prophet, and chaining the Dragon, and of the Jews conversion, shall be begun when the Witnesses arise from their slaying: Now this implies two things, when the Witnesses arise from their slaying: Now this implies two things,  
1. That the Witnesses shall be slain immediately before this day.  
2. That some enemy of the Church shall slay them.  
So that it will not be amiss to inquire, 1. Who slays them; and 2. when they are slain; we shall do both together exceeding briefly.  
In Revel. 11. 7. and Daniel 7. 25. there is both; 1. The Beast that slays them, 2. The Witnesses that are slain, and 3. the time when this shall be, in Revel. 11. 7. when the Witnesses have finished their testimony, that is, when their 1260 days, (i) years of prophesying in sackcloth is out, v. 3. Then the Beast ascending (or that ascendeth) out of the bottomless pit, shall make war with them, overcome them, and kill them. After three days and an half, (i)▪ three years and an half, these Witnesses must rise, v. 11. and immediately after the seventh Trumpet soundeth, and then the Kingdoms of this world became the Lords and his Christ's, v. 15. This all men will grant is the beginning of the great day of Reformation which immediately follows upon their rising. And this is worth the noting also, v. 13. the same hour the eminent enemies of the Church are slain, these men of name who are numbered by their name, those painted outside Saints, but inside devils, they shall fall, and then, v. 19 the Temple of God is opened, and the vials are poured out, this you have in Revel. 11. Now mark how that in Dan. 7. answers to this: Daniel in this chapter had a vision of the four Monarchies, the Assyrian, the Persian, the Grecian, and the Roman Monarchy: After these four Monarchies are extinguished, Christ will set up his Monarchy, v. 18. The Saints of the most high shall take the Kingdom and possess it for ever and ever, that is, until the day of Judgement: this is the beginning of the glorious day of Reformation, which shall be when the Roman Monarchy shall be destroyed, which is the last of the Kingdom or Monarchies; this is to be done at the sounding of the seventh trumpet, Rev. 7. 15. when all Nations and Kingdoms shall become Christ's: But mark how inquisitive Daniel is, when he comes to the Roman Monarchy, Dan. 7. 9 he would fain know the truth of this Beast and of the ten Horns, and of the other (mark that) which came up after the ten Horns, before whom three fell; even of that Horn that had eyes, and a mouth that spoke great things, whose look was more stout than his fellow, v. 20. I beheld and the same horn made war with the Saints and prevatled against them: Here is the Beast that slays the Witnesses, for 'tis one that riseth in the end of the Roman Monarchy; Quando regnum Romanorum est distruendum, saith Hierome, Fabritius Paulutius, Hugo Cardinalis, Theadoretus and Hector Pintus, with others; and he shall throw down three of the ten Kingdoms subject to Rome; he shall throw down three Kings, that is, (saith Viega) tres reges purè profitentes evangelium. three Kings purely professing the Gospel. But Theodoretus puts this question, Quomodo tres superiores eodem tempore humiliabit, how will he throw down three Kings at one time? Certainly we of this age can give the best answer to his question, for thus, he shall cut off, Regem trium Regnorum, & ita tres Reges in una persona humiliabit; or thus, by pulling down at once the three Estates of King, Lords and Commons, who make the supreme Power of the Nation, where he usurps this Power; but this question is needless, and therefore we pass it by. The main thing we intent to prove by Daniel is, That this Beast is he that slays the Witnesses, and the same with that in Rev. 11. 7. because he is of the same time, for that in Daniel riseth when the Roman Monarchy is going to destruction; and that in Rev. 11. 7. ariseth when the reign of Antichrist is drawing to an end, which Antichrist is the last head of the Roman Monarchy the Pope: as this beast is of the same time, so he doth the same things with that in Rev. 11. 7. for there he makes war with the Saints, prevails against them and slays them: and in Dan. 7. 24. this other little horn that riseth after the ten Kings belonging to the Roman Monarchy, this little horn that is an upstart base fellow (say the Fathers) a man of no repute amongst the Kings of the earth, shall subdue three Kings; this horn must necessarily be some new upstart fellow, who riseth in the western Empire, distinct from other Kings; this horn shall speak great words against God, and shall wear out the Saints of the most high, and think to change times and Laws. These words need no comment, since the times we live in are a sufficient comment on them: and they shall be given into his hands, until a time and times and the dividing of times, that is, three years and a half say all Interpreters; which is just that space of time in which the Beast that starteth up out of the bottomless pit, domineers over the slain bodies of the Witnesses, so that these places do but explain one another, and both set forth one and the same Government, and bloody enemy.  
But this that makes it most clear of all other, is that which immediately follows the horns reign, an exercise of Tyranny over the Saints, Dan. 7. 26, 27, the Judgement shall sit, and they shall take away his dominion, to consume and destroy it unto the end, and the Kingdom and dominion, and greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most high; here begins the glorious day after the horns tyrannical government and dominion is destroyed: this answers to Rev. 11. 13. where the men of name are destroyed, and then as in Daniel, the Saints possess the Kingdom under the whole Heaven. So the seaventh trumpet sounds, and all the Kingdoms in the world become the Lords and his Christ's, that is, they all submit to his sceptre and become Christians, bating their old profaneness: so that here in both places you have clearly discovered the Beast that slayeth the Witnesses, and the time when, together with the length of his reign, and what immediately follows.  
Note. Observe also whence this Beast ariseth, 'tis out of the bottomless pit: this bottomless pit is Independency, I will prove it can be nothing else. Aleazar and many other learned men do not take bottomless pit to be meant hell, but some say it is meant confusion, and others the sea, but I affirm that 'tis meant Independency, in Rev. 9 1. When the fifth Angel sounded, there fell a Star from Heaven, that is, a Bishop from the true Church, to the earth, from a Pastor to become a Prince, from Ecclesiastic affairs to Civil state affairs, and to him was given the key of the bottomless pit. The Pope was the first that unlocked the door of Independency: Mark it, and it will appear that Independency is the formilis ratio Antichristi; for until the Pope of Rome got to be Independent in respect of the Emperor his Lord and sovereign, and Independent as relating to the Counsels, he was not Antichrist, but herein in his exalting himself by Independency above all Magistracy, which is called God in Scripture, in making himself Independent, he made himself Antichrist; for reduce the Pope but to his due obedience to the Roman Emperor whose power he usurps, and to Counsels to bring him under their censure, and the Pope will be reduced to his primitive institution, that is, to an honest plain Pastor, which is all his due, and all that the primitive Bishops of Rome were. The Pope had the key of Independency, for by making the Dukes of Italy free States (i.e.) Independent as to the Emperor; he shut the Emperor out of Italy his proper dominion, and thus as he continues Independent he continues Antichrist; who sitting in the seat of God, exalts himself above God, for he saith he is Independent as to the holy Scriptures, and that the Scripture is dependent upon him, and herein he exalts himself above God: by this power of Independency, the Pope let into the world all manner of ignorance, heresy and profaneness: by the Power of Independency the Pope drove a godly Magistracy and Ministry into the wilderness for 1260 years: and now by this last beast rising out of Independency and setting up Indepencie, I say by that Independent beast, the Witnesses, the Magistracy and Ministry that had finished their testimony, that is, had finished their Directory, cleared and vindicated their Doctrines, and had agreed to cast out Independency and Popery out of the three Kingdoms, even then, when they had finished their testimony, this beast breaks them in pieces by making war against them, and killing them; thus you have the Witnesses slaying, and the Beast that slays them immediately before the glorious day of Reformation in the world.  
A further description you have of this Beast, by his Government that he sets up, in Heb. 13. 11, 12, and 18. and in Dan. 11. 36, 37, 38.  
You have heard already when he riseth, 'tis in the end of the Roman Monarchy, when the 1260 years, of the Pope's reign draws towards an end; and you have heard out of what this Beast that slays the Witnesses ariseth, 'tis out of Independency; for mark it, as Antichrist the Pope arose by the key of Independency, out of the purest Church (viz) the Roman Church, and drove the Witnesses (which undoubtedly are the Magistracy and Ministry) into the wilderness, so this Beast riseth out of Independency, rising out of the bowels of the purest reformed western Church, and slay these Witnesses who had finished their testimony against Antichrist: the nature of Independency amongst men is to destroy Magistracy and Ministry.  
But that you may know this Beast more diststinctly, Rev. 13. 11, 12, 18. sets forth his actings against the Church: observe how like the expressions of Daniel and John are in the discovering of this Beast and his actings, in Rev. 13. 11. I beheld another Beast rising up out of the earth; he is called another, because distinct from the Beast of the sea, ver. 1. so saith Bishop Cowper: and then out of the earth, to show also that he is not the same with the Beast of the sea, as some would have it. Cottherus speaks plain truth against all his opposers; this Beast of the earth (saith he) is Rex octavus, & incipit quando prima bestia destinet, & incipit cum bestia ascendit ex abysso, he is the eighth King (meaning that Rev. 17.) and begins when the first Beast (the Beast of the Sea) goeth out, and he begins when the Beast ariseth out of the bottomless pit, Rev. 11. 7. So that he understands by the Beast of the earth, the eighth King, (Rev. 17. 11.) and the Beast arising out of the bottomless pit one and the same beast, only the one text sets out his rising, the other his reigning, and the other his ruin: First, He ariseth out of the earth; which notes to us that he is a Lay man, for earth is here put as contradistinct to sea; to note, that as he that drives the Witnesses into sackcloth riseth out of the Clergy in the Roman Church, (for Rev. 13. 1. he usurped the throne with seven heads and ten horns, that is the Roman Imperial seat,) so the beast that slay the Witnesses (though he rise by Independency as the Pope did) yet he shall be a Lay man, no Clergy man, but a Layick. Secondly, Or by earth may be meant (as oft it is in Scripture) a mean and low condition; to note, that this terrae filius that slays the Witnesses, shall be a fellow of low descent: This well agrees with daniel's expression of the same Beast, Dan. 7. 8. he calls him a little horn, Cornu parvulum quia in principio nullius momenti reputabitur in occulis Regum terrae, saith Hugo Cardinalis, he is a little horn, because in his beginning he shall be of no esteem or repute amongst the Kings of the earth; he shall not arise out of any Kingly stock, but out of some obscure, private, broken family: This Beast of the Earth is therefore called Dan. 11. 21. a vild Fellow, I confess this more immediately belongs (as say interpreters) to the transactions of affairs in the end of the Macedonian Empire, but Theodoretus emboldens me, whose opinion is that the likeness of things acted in the end of the Macedonian Empire (immediately before the coming of Christ) to the things to be acted in the end of the Roman Monarchy (before the great day of Christ's coming to convert Jews and Gentiles) made Daniel to comprehend both under one expression: this is very probable, for (as the Rabbins say) an jota of Scripture hath a mountain of sense depending on it; mark therefore how in the end of the Roman Monarchy, Dan. 11. 21. a vile fellow shall stand up, he is an upstart, an usurper, he shall not have the honour of the Kingdom given him, but he shall come in peaceably, and obtain the Kingdom by flattery. Mark how he gets to his Kingdom, not by open force, but by pretences of peace to settle the Kingdom in peace; this Party must be disbanded, and the other Party thrust out of the Kingdom, and another Party must be supplanted, and all under pretence of Peace; the King must be taken off, and the Nobles degraded, and the Commons secluded, and all for the settling of peace; his motto is Pax quaeritur bello, I have read it in his Standart, all his pretences are peace and restoring the Freeborn people to their Liberties. Two things discover him clearly; First he succeeds in the room of a King which is destroyed, neither in wroth, nor battle, v. 20. how then, if neither by wroth nor battle, then certainly he must be destroyed by a deliberate act of pretended Justice against him, and so destroyed by cutting off his head as a malefactor. Now that King so destroyed, this vile fellow must succeed. Nay v. 22. he shall proceed to overthrow the Prince of the Covenant: Now we see how it hath succeeded with the Covenant-keeping Party at the stern of government. The like Paraphrase may run in the following verses, setting out this beasts designs against the King of the South; but I will not be too bold, since the times are comments on these texts: let this be sufficient to make us know, that the Beast of the earth, and the little horn, and this vile fellow, are none and the same Beast, even he that slays the Witnesses; and his two horns, and his Dragon's tongue, are but to set forth his hypocritical pretences; as the Serpent's tongue beguiled Eve, so this fellow beguiles innocent persons to their ruin. His two horns signify his power, his Army, they are like Lambs horns: Rev. 13. 12. 'tis not said, the horns of the Lamb, but horns like a Lamb, that is harmless: he pretends that his Army shall lay down Arms whensoever the Parliament will command them; they are Conscientious men, who profess it's against their Principles to fight, but to suffer for their Religion: This Beasts Army are all innocent Doves, and harmless Lambs, all Saints, persecuted Saints forsooth, that count all men bitter-spirited men that believe not every word they say; but he hath the tongue of a Dragon: It alludes to the Serpent in Paradise that deceived Eve, and so overthrew Adam the only Monarch of the world. So doth this Beast with his Lambs horns, through his lying, cheating, swearing, forswearing, and cheating of effeminate silly people, overthrew the only true Christian Monarch in the world; (I wish it be not proved, that they have had a hand in Adam's ruin, through the subtlety of Jesuits those Christian-State Serpents:) therefore this horn is said to have, Dan. 7. 8. the eyes of a man, that is, abundance of humane policy, saith Theodoret, and much dissimulation, saith Maldonatus: and then he speaks like the Dragon, that's another note of this beast; like unto which you have that Dan. 7. 8. he hath a mouth speaking great things: observe, this beast hath not the Teeth, nor the Tail, nor the Sting, but the Tongue of the Dragon; so that Fabritius Hector's comment on those words, seemeth to me very good Os loquens injentia (i.e.) eloquens, Superbus, malledicus; jactabundus, fallax & mirax & divinitatem sibi arogat, he is eloquent, proud, an evil speaker, full of boasting, a deceitful fellow, and a threatener, and he arrogates divinity to himself, this is something near the matter, for he aches upon him to preach divinity, this puts me in mind of their interpretations, who by the Beast of the earth understand the earthly power of Antichrists Preachers which shall be exceeding numerous towards the later end of the world, when Enoch and Elias are by them to be slain; by Enoch and Elias they mean the two Witnesses; this is the opinion of Haymo, the ordinary Gloss, Viega, Rodolphus, Richardus, Beda, Ausburtus, Pannonius, Rupertus, and others: it is very much, for these Authors so long ago to foretell us, that in these days we should have an army of Preachers rise up and slay the Witnesses. I am sorry that I must be so tedious, but I cannot let pass the words of Petrus Bullingerus upon the two horns of the Beast of the earth, Scripturas in hypocrisin gerunt, faciuntque faciunt ex ejus Cornua bestiae dum adulterant verbum Dei & non nisi ad confirmanda Satanae mendatiae illis utantne, they profess the Scriptures (saith he) in hypocrisy, and out of it they make horns for the Beast, while they adulterate the word of God, and make no use at all of the Scriptures, but only to confirm the lies of Satan in an ancient manuscript (which I found in Bibliotheca Bodliana) I found this passage in it, speaking of the Horns of the Beast (saith he) he hath two Horns, either to note that he pretends to be the defender of the two Testaments, or that he would seem to be the protector of the Gospel-Church amongst the Gentiles, and the great friend to the Jews: this he pretends to in the sight of the world, said Sybilla frandulentia, Enoch et Elias preditet; but under that deceit he shall slay the Witnesses: believe it these passages are not to be slighted; for my own part, when I consider the times we live in, and see how exactly the ancient writers words are fulfilled, I rather count them Prophets than Dreamers.  
Now because we will (if possible) enforce the Dr. to see his mistakes, we will yet make out this Beast more clearly by his Horns: take but that of E Lapide & Josephus A Costa. C. E Lapide saith, that Cornu signum erat Regni, so that belike these two Horns, must be two Kingdoms that this Beast shall wear: Josephus Acosta (l. 2. de novissimis Temporibus Cap 17.) thinks that these two Horns signify Episcopal dignity, which is the Mitre that Bishops wore: which Mitre hath two parts like two Horns upon the Head, erit ergo quispiam Apostata, et simulator religionis ecclesiae, honoris proditor, that these two Jesuits may not fall together by the ears, we'll reconcile them: would Cornelius E Lapide have this Beasts two Horns, two Kingdoms? we'll grant it: would Josephus A Costa have it a Mitre like to Horns? we'll grant that also: England and Ireland are the two Kingdoms, that the Beast hath gotten by his policy and power; take the Harp and the Cross as they are now joined by the Beast that hath joined them, and put them on his head, they make a perfect Mitre: and thus I have reconciled these two learned Jesuits, which I hope none will judge but that 'tis a work of charity in real truth. Oh! but that Beast in Daniel subdueth three Kings; how then hath he but two horns? Sol. he shall cut off the King of three Kingdoms, and in that sense he shall pluck up three Kings in one person, or he shall defeat the power and forces of three Kingdoms, he shall cause them to fall and fly before him; but the third Kingdom he shall never subdue to his obedience, he may wear the Cross and the Harp in his Mitre; but he shall never wear the Lion; for in that Kingdom he shall come to his ruin, as anon we shall show. I now pass on to make a further description of this Beast, as the Holy ghost sets him forth: we shall proceed, v. 12. And he did all that the first Beast could do before him, and he caused the earth and them that dwell therein to worship the first Beast, whose deadly wound was healed. I think the Text may be better translated into English, I am sure nearer to the Greek Copy, and he did all the power of the first Beast in his presence, so reads Pagnine, Montanus, Biblia Fanensis, Sixtus Quintus, Lyra. This verse sets forth the manner how he got to his greatness, which is described by his acting, and the end of his acting: in the end you have the manner of his acting, in the other the effect of his acting; in the Text there are two [first Beasts] and both distinct and different from each other, though few interpreters have discerned it: the former first Beast he makes his example or pattern, by which he proceeds and acts, the latter first Beast he makes the pattern of his end.  
Observe how the Holy Ghost differeth these: the first Beast is that which acted immediately before him, and that must necessarily be the Beast of the Sea; for that Beast is immediately before him in the same 13. Chapter, verse 21. This is none other but the Pope: now he doth all that the first Beast could do in the sight of him, that is, in the presence or sight, or with the approbation of the Pope, he exerciseth his power. Now what power hath the Pope? surely none at all; but what's usurped, the Pope is called the first Beast, in regard of this last Beast of the earth: he is called the first, because he is the first great enemy of the Church, within the Church: the Heathen Emperors were Rulers over the Church, but they were without the Church; but the Pope is the great tyrant of the Church within the Church now professing Christ: he was the first that drove the witnesses into the Wilderness, and made them wear Sack- cloth: now the last Beast that slays the witnesses, which is the Beast we are here treating of, is he that gets up into his power by exercising the power of the first Beast (that is) the Pope: now it is well known, that the Pope's exercise no power but what is usurped, they got their power by their dissembling and pretending Saintship, and advancing the interest of the Gospel, and all the Saints they got it by lying, perjury, Covenant-breaking, rebelling against their liege Master the Emperors, by throwing them down, they got into their Thrones, which to this day they possess: now all this usurped power doth this Beast of the earth exercise in the sight of the Pope, in conspecta ejus adest, Antichristo adjuvante et mandante, saith Viega, that is Antichrist (the Pope) helping and commanding him to dethrone his sovereign Lord the King, to slight the Counsel of the godly Ministry, and persecute them; (for such power the Pope exerciseth) to pretend godliness and Saint-ship, and to write and speak in the ears of all the world like a Saint, and yet act in the sight of all the world like a Devil: herein he follows the steps of his predecessors the Popes: the Pope by independency gets his usurped greatness, and this Beast by independency gets to his usurped greatness: he makes the Pope's former devilish stratagems which exalted them, engines to exalt himself.  
And he causeth the earth and them that dwell therein, to worship the first Beast, whose deadly wound was healed, here is his end, 'tis to subject the people of the earth to the first Beast, whose deadly wound was healed in verse 3. The Caesarian head was wounded, the Pope healed this wound, as to the recovering of the Roman pomp and State. Now Caesar was the first Beast in respect of the Popes, who succeeded the Emperor; and the Pope is also the first, in relation to the Beast of the earth, who succeeds him, and in relation to the precedent matter, which altogether treated of the first Beast that should rise within the Church, to make the Antichrist which were Popes, now these words [whose deadly wound was healed] clearly distinguish this Beast from the Popes, for they were never since their rising wounded with a deadly wound; but 'tis known, that the Goths and Vandals gave a deadly wound to the Caesarian Government in Rome, which was made up and healed by the Popes.  
So that the Government that this Beast of the earth sets up and makes people submit unto, 'tis the Government of Caesar's: now in a word, the Government of Caezar was by the power of his sword, he against the votes of the Senate of Rome, advanceth with his Army to Rome, pulls down all the grave and honest-hearted Senators, and only sets up his own packed party in the Senate, which being done, by his Conquests he enlargeth their territories, and they enlarge his honour: at last he makes himself sole Emperor, and they his Subjects to act and vote what he commanded them; thence Rome became that seat of the Beast, having ten horns; for so Alcazer seems to understand ten horns to be Polyarchiam Senatorum: so another saith of the Senate of Rome, tot erant reges quot Senatores: and possibly the ten horns crowned under the Pope, may be meant the Conclave, those infulati mystae, those crowned Cardinals, who make up the Government to drive the witnesses into the Wilderness, as this last beast and his ten horns, (that is) his packed party of Senators, who give one vote with the Beast (Rev. 17.) in the slaying of the witnesses, this gives us a clear insight into that hard Text Rev. 17. 8. of the Beast that was and is not, and yet is: this Text clears it, that he is the eight, because he is one distinct from the Pope, and yet he is of the seven, because he doth what he doth in the sight of the Pope. with his good liking. The Pope, (all men know) maketh the 7. head of Rome distinct from the other Governments, and this eight Beast is one of the seven, because he beats up the woman with seven heads, and ten horns, Rev. 17. 7. had not the beast of the earth slain the witnesses, the witnesses would have destroyed the woman, they had resolved to saw off three of her horns, England, Scotland and Ireland; but when the witnesses were agreed to root out Popery, and to establish the Protestant Religion, than up starts the Beast of the earth, (this Beast here mentioned) and slays the witnesses: therefore John in his vision (Rev. 17. 2. when the Angel comes to show him the damnation of the whore) saw this Beast that bears the woman, well may he have the title of upholding Rome, by slaying the witnesses; for otherwise Rome by the witnesses had been shaken. I have not room enough to vindicate this 17. Chapter from the false glosses put upon it, it shall be the work of a longer day; only I hint this by the way, that this Beast is he that was (that is, as Junius saith) in the Caesarian head, and is not [that is] in the same Family 'tis not; but yet is, that is in the same Government, for the likeness and for the kind it is the same Governnest and the qualities of the Beast are such: this very Beast Daniel describes after the selfsame manner, Dan. 11. 36. 37. 38. And the King shall do according to his will, and he shall exalt himself and magnify himself above every God, and shall speak marvellous things against the God of Gods, and shall prosper until the indignation be accomplished, for that that is determined shall be done.  
Neither shall he regard the God of his Fathers, nor the desire of women, nor regard any God, for he shall magnify himself above all.  
But in his estate he shall honour the God of forces, and a God whom his Fathers knew not shall he honour, with gold and silver, and precious stones, and pleasant things.  
This King Hierome conceives is Antichrist: this King as Cothius on Rev. 1. 3. calls him the eighth (there mentioned in Rev. 17. because he is the last great enemy of the Church, which by slaying the witnesses, bears up Rome, which stands tottering in the 7. head the Pontificality:) so he is called by Hierom, Dan. 7. 8. the eleventh King, because he is the last upstart usurper which erects a new Government amongst the ten European Kingdoms, formerly belonging to the Roman Empire, so that by the Father's confession, this King must not arise until the end of the Roman Monarchy: now 'tis concluded by all learned men, that the Roman Monarchy is now near its end, and what little horn that is which is now started up, and hath pulled down tres Reges Christum purè profitentes, (for so Viega saith he must do) I give all this world leave to judge, that are sound in the principles of this present Religion; it is well known that only England, Scotland, and Ireland, were the three Kingdoms in the world, that of late professed the principles of the Protestant Religion purely, and that is to profess Christ purely: Ireland might justly whiles it was subjected to the English, be called one of the three Kingdoms, purely professing the Gospel though since it may justly be called Egypt, for that bloody cruelty to the true Church: now who it is that hath usurped these three, by destroying the lawful King of the three Kingdoms every Child can tell: Observe but Brightman's Comment upon this Text, he calls this King Antichrist, Hierom calls him Antichrist, and so do many of the Fathers indeed. Brightman applies it to the Pope, but I see no reason for it; I do not deny but that the Popedom is that state under which the Church shall be afflicted 1260 years; but it is questionable whether the Popedom be the Antichrist exclusively, I do acknowledge that it is that Antichristian state out of which Antichrist shall arise; but I humbly conceive (yet not I alone, but all the Fathers) that the man Antichrist is he that slays the witnesses: I do not deny but that the Pontifick state since it got the Key of independency, is that man of sin spoken of 2 Thes. 2. 4. who opposeth himself to all that is called God. The likeness of the expression here in Daniel and this, made Brightman conclude that it was the Pope; but it is no wonder if the Holy Ghost use like expressions, to set forth the Beast of the earth (which all the Fathers and most of the Papists call Antichrist) because there is a near, relation betwixt the Pope and him: the Pope made the Keys of the bottomless pit, and this Beast of the earth, Rev. 11. 7. comes out of the bottomlespit, the Pope is the 7. head of Rome, and this is of the seven; he doth all that the Pope did before him: the Pope rose by lying, cheating, forswearing, rebelling against his Sovereign, deposing of him, and sitting in his seat, tolerating blasphemies, and setting up Heretics upon design, yet professing much holiness and Saint-ship, and so doth the Beast of the earth; he treads in the path of Roman policy, doing the same things in the presence, or with the good liking of the Pope. The Pope set up a strange Government in Rome, and so doth this Beast of the earth in the Kingdoms that he threw down, his usurpation is set out by his magnifying himself above all Gods, that is, Magistrates; the strange Government he shall set up is the God Mauzzim, that is, the Government of force, the sword-Government, such a Government as his Fathers never heard of; he shall honour it with gold and silver, that is, he shall make his Officers rich, and his packed party he shall make them rule over many: his word shall give them power to write as the Popes did, volumus, et mandamus, we enact and be it enacted; and the next thing they shall do is to divide the Land for gain, yes, that's it! We have a large comment upon this Text already written in large Characters, upon the Kingdom's burdened back; so that by this you see how the Holy Ghost agrees, [both in Daniel and Revel.] in the describing of this Beast by his Government In Revel. 13. he sets up a Government of his own forcing by his sword, and in Daniel he sets up the God Mauzzim, which is the Government of force. If any should doubt whether the Beast in the Revelations, and this in Daniel, which we have so often quoted, be one and the same, I prove it thus; if Daniel agree with the Revelation, and the Revelation with Daniel in the identity of time, of action, of rule, and ruin of the Beast, then most probable that daniel's little horn and John's Beast of the earth, are one and the same; but the time of the Beast in both, is one and the same: for that in Daniel riseth in the end of the Roman Monarchy, and that in Rev. 7. riseth when the witnesses have finished their Testimony, that is at or near the end of the 1260 years' reign of the Beast of the Sea, Rev. 13. after which immediately John saw the Beast of the earth arise, and her actions are the same in Dan. and Revel. for in Dan. 25. he wears out the Saints of the most high, and thinks to change times and Laws, and Rev. 11. 7. he shall make war with the witnesses, overcome them and slay them, and in Rev. 13. 10. 11. when he that led captivity is to go into captivity, than the faith and patience of the Saint is tried, than their two suffering graces shall be eminently exercised, and then v. 11. shall the other Beast, the Beast rising out of the earth appear, this Beast is he that exerciseth their faith and patience; whiles he reigns the Saints shall have little else to live upon; his Government also is the same; for in Dan. 11. 38. he sets up the God Mauzim, the sword-power, and in Revel. 13. 12. he enforceth people to subject to the first Beast, whose deadly wound was healed, that is, to a packed party of Rebels to the Commonwealth, such as the Senate of Rome was, when Caesar forced away all the honest men out of the Senate, and set up his own party to govern, this was upheld by the sword, and set up by the sword: he is also the same in the matter of duration, for that in Dan. 7. 25. continues a time, times, and the dividing of time; and this in Rev. 11. riseth and triumphs over the slain witnesses, three days and a half, which is both one time, both making three years and a half.  
Lastly, He is the same both in Daniel and Revelation, in his ruin, and in the time of his ruin. The time of this Beasts ruin is setforth in Dan 7. 11. the Beast was slain, and his body was destroyed: this the Fathers call the 11. King, because he is divers from any of the Kings that were before him under the western Empire, he being the last, and this was at that time (v. 13.) when the Son of man came in the Clouds of Heaven, and v. 14. there was given him dominion and glory, and a Kingdom, that all People, Nations and Languages might serve him: these phrases we shall see Christ borrows in Mat. 24. 30. 34. immediately after those days, what days? the days of tribulation, how? verse 24. there shall be false Christ's and false Prophets, and shall show great wonders, see Rev. 19 20. the false Prophet was taken that wrought miracles before the Beast. Mark how Matthew goeth on, insomuch that (if it were possible) they shall deceive the very Elect. In Rev. 13. 13. and he did great wonders, so that he made fire come down from Heaven on the earth. By the signs which were permitted him to do in the sight of the Beast, who doth not see that these expressions are all to set out this one Beast? Immediately after these days of tribulation, which are days of blasphemy, and heresy, and separation from the true Church (v. 30.) ye shall see the Son of Man coming in the Clouds with power and great glory: and (v. 31.) he shall send his Angels with the sound of a great Trumpet, and gather the Elect (those that belong unto the election of grace, from one end of Heaven to the other: this is the same with that forecited place in Rev. 11. great voices in Heaven, saying, the Kingdoms of the world are our Lord, and his Christ's, and when was this? this was when the witnesses were risen, and stood upon their legs, v. 11. & v. 13. near that hour when the great Earthquake is; which time of shaking Heaven and Earth, is foretold in Luke 31. 24. immediately after the time of the Gentiles is fulfilled: now the time of the Gentiles is 42. months, Rev. 11. 2. which is according to the Doctors account 1260. years, which being up, than the signs in the Sun, and in the Moon, and in the Stars, that is, the Antichristian state shall be shaken down, and then the Son of Man shall appear in the Clouds with glory and great power, and then the elect redemption draweth nigh: the great voices, Matth. 24. 31. allude to Christ's passion, when he yielded up the Ghost, he cried with a loud voice, it is finished, and after three days he arose, and called his Disciples to a mount in Galilee, where he appeared to them, and proclaimed all power in Heaven and in Earth, was given to him, and then the Disciples were made Apostles; such are the effects of the rising of the Witnesses: Oh, how do I adore the infinite wisdom of the Holy Ghost in the Scriptures! how clear might this truth be made to the weakest capacity, were there but a worthy pen about it! The time of the beasts reign is expressed in Dan. 7. 22. to be when the ancient of days come (1) when the Kingdom becomes the Lords, Rev. 11. 15. and the Saints possessed the Kingdom, that is, the witnesses stand upon their feet, Rev. 11. 11. 12. and they (i.e.) the godly Magistracy and Ministry did ascend up to heaven, that is, they possess that place of dignity from which they were cast, it cannot be otherwise understood in Dan. 7. for v. 25. the Saints of the most high are they that he tyrannizeth over three years and a half: so he doth in Rev. 11. 7. 9 which Saints of the most high are the Magistracy and Ministry, the two witnesses principally meant.  
There is one notable place more in Dan. 12. 45. which points at time and the place of the ruin of the Beast. This Beast of the earth or this King, (as Daniel calls him) shall plant the Tabernacles of his palace, between the Seas in the glorious holy Mountains, yet he shall come to his end, and none shall help him: this holy Mountain, learned men on all sides conclude, is some eminent Kingdom for holiness: therefore the Independent Pulpit-men, say, 'tis England, this day eminent in exalting the Saints and holiness; certainly, 'tis that Kingdom which hath kept its Garments clean from spiritual fornication, and hath not received the marks of the Beast, nor bowed down to his Image, that is, engaged to be true and faithful to his unlawful new Government. And of all the Kingdoms in the world, I think it is Scotland, where the Beast of the earth hath placed his Tabernacles, where he now is, & where I believe he shall come to ruin. But mark what immediately follows this, Dan. 12. 1. And at that time shall Michael and Christ stand up, and it shall be a time of trouble, as in Mat. 24. and Luke 21. And at that time the elect shall be all delivered, that is as much to say, as all the Kingdoms in the world shall become Christ's, both Jews and Gentiles shall be brought to Christ: this glorious day is in several places called a day of Resurrection, it shall be to the Jews as a day of Resurrection: now all this is to be at the 7. Trumpet sounding; and therefore the ruin of daniel's Beast and John's Beast are at one and the same time; and therefore 'tis but one and the same Beast that they both mention. As for those that affirm this Beast is Antiochus, who reigned in the time of the Grecian Monarchy, & was destroyed before the Roman Monarchy was in being: it is so wide from the Text, that 'tis impossible to be true; for this little horn ariseth not only after the Grecian Monarchy, but after the Roman Monarchy became ten horned: he riseth the last distinct from them all; and therefore I will say to such men, as Aquinas saith to Porferrius upon the same text, holding the same opinion, haec interpretatio tam fatua est, ut responsionem non mereatur.  
So that you have the time of rising, the time of continuance, the actions, and the ruin of the Beast, to be one and the same both in Daniel and the Revelation. But that we may not be mistaken in this beast of the earth, take a more exact view of this beast, as the Holy Ghost describes him in Rev. 13. 13. And he doth great wonders, for that he made fire come down from Heaven on the earth, in the sight of men, and deceived them that dwell on the earth, by the signs which were permitted him to do in the sight of the beast, saying to them that dwell on the earth, that they should make an Image of the beast which had the wound in the head, and did live. And he did great wonders, 'tis in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great signs. Upon the same occasion, Christ useth the same words, setting out the parties that shall do these signs, Mat. 24. 24. There shall arise false Priests and false Prophets, 〈◊〉 〈◊〉, and shall give out great signs, these signs shall be held forth to the world immediately before the ruin of the Roman Monarchy, v. 29. and the calling of the Jews. v. 30. 31. and making all the Nations in the world submit and come into the Gospel.  
To this Text directly answers that in Rev. 19 20. there the false Prophet is taken 〈◊〉 〈◊〉, which wrought miracles in the presence of the other beast, whereby he deceived them that received the mark of the beast: this clearly demonstrates, that it is the same beast in Rev. 13. 14. for there he deceiveth the people; and to that the Holy Ghost alludes, Rev. 19 20. I will entreat the Reader to observe, how this beast of the earth gets to his power, in v. 11. of chap. 18. 'tis by the horns of a Lamb, and by the tongue of a Dragon. What more innocent than a Lambs horns? and what more fair and smooth, and deceitful than a Dragon's tongue? Observe this, that the two last enemies of the Gospel Church, shall arise out of the purest Churches: Rome was the purest Church in the world, it had the famousest Magistracy and Ministry in the world; yet in that Church starts up an Independent Government amongst the Churchmen, which is called the Pope-dom, and strips both the Magistracy and Ministry of its glory: this is called Rev. 11. the Sackcloth condition of the two witnesses: so that out of that pure Church arose the great enemy that drove the witnesses into the wilderness: and now when the Pope-dom is ready to fall, and the witnesses have finished their testimony (that is) resolved to cast off Independency & Prelacy, which in its exorbitancy is nothing else but Independency: then up-starts this beast of the earth, who ariseth out of the purest Church, and out of the purest part of the Church; he is one that professeth piety beyond all others, one that holds all the principles of Religion to be true, that cries out against Antichrist more than any. As the Popes by pretending the advancement of Christ, and Peter's chair, advanced themselves to that excessive pride and tyranny over Church & State: so doth the beast of the earth by his pious pretences of setting up Christ, advance his own wicked designs, and slays the witnesses. As the beast of the Sea arose out of the Church, where the famousest witnesses, viz. Magistracy and Ministry were, and drove them into Sackcloth and into the wilderness, that is, into some remote Kingdom in Europe, where they remain 1260. years: so must the beast of the earth in this wilderness, arise amongst the witnesses where they are finishing their testimony, and there he must kill them: therefore when John comes to see the judgement of the whore, he was carried into the wilderness, (i.e.) that remote Country, whither the witnesses by the beast of the Sea were driven, Rev. 11. 3. But this place only in the world is England; for here only a lawful Magistracy and Ministry hath for 1200. years been visible in Sackcloth: so that you must expect this last enemy of the Church to be more cunning, cruel, and subtle to deceive, than any that ever were before him; for he hath all the politic tricks of Rome, he doth all that the first beast could do before him, did the Pope fall from his first principles, so doth he, did the Pope depose and murder, and rebel agoinst his liege Master the Emperor? so doth he against his Sovereign; did the Pope persecute the Ministers that would not comply with his designs? so doth this beast. Did the Pope impudently and ridiculously profess to the world, that all his Rebellion, murdering of Emperors and Kings, and deposing of them, was for the promotion of the Gospel, and the good of the Church? even so doth this beast. So that he doth all that the first beast could do before him, yea and more too; for he doth greater wonders, he maketh fire to come down from Heaven on the earth, in the sight of men: this is one of his great signs whereby he deceives people. Observe this, his pretences and designs are on purpose to deceive the people, and he deceives the people merely to set up his new Government, he sets it up by his doing wonders: this is an eminent Character of a cheater, and the Antichrist to prove his honesty by his signs and wonders. That power is an usurped power, that hath no other title than signs and wonders to maintain it. 'Tis an Antichristian power the Holy Ghost tells us: for Antichrist comes with lying wonders, 2 Thess. 2. I omit to repeat the several strange opinions of both Protestants and Papists, upon these words, [and he maketh fire come down from Heaven] neither shall. I show the difference in the Copies; because I possibly may do that hereafter. At this time I shall only deliver the soundest and most clearest opinions. Brocard comes nearest the mark of any Englishman; for he conceives, it alludes to 2 Kings 1. 10. where Elias proved himself to be a man of God, by causing fire to come down, and consume those that came against him: his allusion is good, had he rightly applied it; for this beast of the earth pretends to be by his good success, as prevalent with God, to destroy those that were against him, as Elias was. But Cornelius, è lapide comes nearer the mark: for he conceives this expression of fire coming from heaven, alludes to that in the 2 Chron. 7. 1. where Solomon sacrificed in the sight of all the people (after he had made his public prayer, in the sight of all the people) had by fire coming down from heaven upon his sacrifice, an unquestionable evidence of God's acceptance of his prayers. This allusion is also good: for this beast of the earth, pretends to be the only man to build God's house; and for that end makes a glorious profession, and proclaims Fasts, wherein (as if endued with Solomon's spirit, he makes public prayers unto God to bless him in his undertake for him, and his cause: after which he proceeds to act the highest murder, treason and rebellion; and succeeding well in it, he cries out to the people, behold providence, behold a return of prayers; we fasted yesterday and to day, we have had success, this is the fire which comes down; but observe it, 'tis in the original, 〈◊〉, be made fire. Observe that, 'tis fire of his own making: he plotted the design, and then fasted, he conveys the fire under his own sacrifice, 'tis false fires that he makes. I conceive, it alludes to that in 1 Kings 18. 36. 38. where Elias that eminent Servant of God, proved himself to be a true Prophet, and all the rest to be but Baalls Prophets, by the fire which God sent from Heaven on the earth in the sight of men: so doth this Beast of the earth endeavour by his signs to prove himself as prevalent with God as Elias, and as true sincere a worshipper of God as Elias, and all that oppose him, or cross his designs, to be put Baalls Priests: and thus he proves it, I fast saith he, and my enemies fast: they fast to preserve the ancient Government, I fast to throw it down, after I have fasted I prevail; but though my enemies fast, God hears them not: they have no fire comes near their sacrifice, though they cry and weep day and night; but so soon as I fast, the things I fast for is presently accomplished; and this his success in this audacious villainy, murder, & rebellion against God's Law, nature's Law, and his own solemn Vows and Covenants, he makes the silly people believe is the return of his prayers, the fire of Gods sending from heaven upon his sacrifice. This notes, that this Beast in his slaying of the witnesses, shall pretend to act eminently for Christ, and make the world believe he is an eminent Saint, and that all the godly faithful Ministers are but Baalls Priests, (as they are now termed) to him. But observe the next verse, v. 14. And be deceived them that dwell on the earth: he for all his signs is but a cheater, therefore he is called, Rev. 19 20. the false Prophet. He pretends to be such as Elias, who was a true Prophet; but he is a false Prophet, and only cheats the people: therefore Mat. 24. 24. he is said with his company of seducers like himself, to seduce, if it were possible, the very Elect; and for this end, he cheats them, to submit to his Government, which he hath set up by the power of his sword, that's the meaning of these words (saying to them that dwell on the earth, that they should make an Image of the Beast which was wounded with the sword and did live.) This is the end of all his pretences and pious acts, it is to subject the people to that Government which he sets up: he fasts and prays, and humbles himself; but 'tis to cheat the people, and all this he doth in the sight of the Beast, (that is) the Pope, for there is no other beast in being but the Pope, that the Holy Ghost intends: now to do it in the sight of the Beast, (saith the Roman Glossary) is to do it with the beasts good liking; so that what he doth the Pope approves of, and likes well of. Indeed I believe the Pope will never frown at the beheading of a Protestant King, and blowing up of a Protestant Parliament, who resolved and were agreed to unhorsed his usurped holiness power in the three Kingdoms. The Pope cannot but look on with great content, yea, and triumph in this year of Jubilee, which falls out according to the Prophecy, Rev. 11. 10. when they give thanks for the removing of the witnesses, it shall be a year of rejoicing with the enemy, to see a King and Parliament utterly broken, who covenanted to break Rome; and to see an Assembly of Divines battered and broken, and their labour in a reformation utterly frustrated, this cannot but rejoice the Pope and his Conclave. What? To have that accomplished now, which Digby, Faux, Catesby, Winter, and Garnet, and all those Gunpowder-Saints could never accomplish, to have it now accomplished by his new canonised Saints? This cannot but be well liking to the Pope. V. 15. And it was given to him, to give life to the Image of the beast, that the Image of the beast, should speak, and should cause, that whosoever would not adore the Image of the beast, should be slain. This Image of the beast hath allusion either to that Image which Nebuchadnezer set up in the plain of Dura, enjoining all men upon pain of death to fall down and worship it; which the conscientious godly Jews refusing, great and extraordinary provision was made for their destruction: but when the Soldiers had bound the three conscientious Saints, and all the great men of the times came to see their destruction, behold, they that threw them into the fire were destroyed, and the poor Saints stood upon their feet, Christ appears amongst them in the Furnace, forthwith they are released; and immediately after, all the Kingdoms in the world are made to know, that the persecuted Saints God is the true God by sound of Trumpet: so shall it be with the Saints in this beasts Reign, he that will not adore this beasts Image, that is, subject to his Government, subscribe to be true and faithful to his usurped and unlawful Government, shall be killed, or in a civil sense, he shall be outlawed, and made incapable of bearing Office in Church or State. Nebuchadnezers' Image was 60. Cubits high, and 6. Cubits broad, a high Image; but the number of this beast who sets up this Image, is 666. he is exceeding in cruelty and wickedness; all the enemies of the Church that went before him, at least 600. times. Or else, [Image] alludes to that in Dan. 11. 38. where the King there is said to honour the God Mauzzim, that is, a sword-power. And this Image here is the same: for 'tis a sword-power, such as Cesar erected by the sword, and supported by the sword, until he had completed his Conquests. There in Daniel he makes his God Mauzzim to rule over many, and here in the Revelation he causeth, that as many as will not submit to this Image of the beast, should be killed: I conceive that these two Texts agree with each other.  
And it was given him. Observe, this beast is one single person that sets up this Image. I am very prone to believe, that the Image that this beast sets up, is that mentioned in Revel. 17. 12. And the ten horns which thou sawest, are ten Kings, which yet have received no Kingdoms, but receive power as Kings one hour with the beast. 'Tis absurd to say, these ten Kings are the ten Kings under the Roman Emperor, which denominate Rome the beast (as they say) with ten horns.  
1. Because the ten Kings subject to Rome, they were distinct Kingdoms; but these ten here mentioned, have no Kingdoms, nor any Crowns on their head.  
2. Neither are they real Kings, they only have 〈◊〉 power as Kings, they write, (we enact, and be it enacted) as if they were Kings; but they are not really Kings.  
3. These rise and reign with the beast, which beast cannot be meant the Pope; for v. 1. the whore is the Pontifick state that sits on many waters: this beast is called verse 33. the scarlet-coloured beast; because he slays the witnesses: he is as the heathen Emperors, red with blood; therefore they are called the red Dragon, Chap. 12. 3. he is full of names of blasphemy; because he is the tolerator and supporter of blasphemies: he hath seven heads and ten horns, because he bears up Rome with 7. heads and 10. horns. Rome had fallen by the hands of the witnesses, had not he slain them v. 7. This beast bears up the woman with 7. heads and 10. horns, v. 8. The beast is called, he that was and is not, and ascendeth out of the bottomless pit: this can be no other but that beast that slays the witnesses, Rev. 11. 7. This beast v. 11. is called the eight, and of the seven: now this cannot be the Pope, unless we'll make Rome have 8. heads, which is ridiculous, and by the learnedst irreconciliable, v. 12. These Kings receive power an hour with the beast; if these 10. horns should be meant 10. Kings or Kingdoms, subject to the Pope, 'tis known they had Kingdoms before there was a Pope; but these rise with this beast, which is he that slays the witnesses.  
4. These 10. King's have but one Dominion or Kingdom amongst them all: therefore v. 17. they are said to give 〈◊〉, their Kingdom: and how do they give it? the Text saith, 〈◊〉, that is, they make one vote, the former part of the verse translated from the original runs thus; for God hath given to the hearts of them, that they fulfil the sentence of him, and that they make one vote, and give their Kingdom to the best; so that 'tis clear, these 10. King's sit and vote together in one Kingdom: by which 'tis manifest, that they are not the 10. Kingdom's subject to the Roman Empire. But here we must be careful to avoid one mistake, that is, not to take these 10. horns, Rev. 17. 16. for the same persons v. 12. but only the same Office in distinct parties hands: this is clear; for those v. 12. rise and fall with the beast; but those v. 16. give their Kingdom to the beast: therefore they had a Kingdom before the beast was in being. 2. Those in v. 12. go to reign with the beast; but these v. 16. bring the Pontificality to ruin. Those in v. 12. are that faction that the beast sets up as Kings: these are said to be ten; because they are poliarchia senatorum (as Alcazar calls them) for 10. is but indefinitely, as 10. Virgins, and 10. Husbands; for many Virgins, and many Husbands: so here 10. Kings, that is many men, exercising the Authority of Kings, who have voted themselves the supreme power of the Kingdom, high decem Reges erunt tempore Antichristi, unde dicuntur nondum accepisse potestatem, saith Alcazar, the 10. King's shall be in the time of Antichrist, he means this beast of the earth: therefore they are said not as yet to have received power, and they receive power one hour (i. e.) a very short time) cum bestia (saith E. lapide) quia bestia primariam habet potestatem, Reges autem abea sunt secundi because the beast hath the chief power, but the Kings have but a secundary power from them. The beast may well have the primarypower; for by his sword-power they were set up, and upheld by it; so that it is evident, who the beast is, and what the Image of the beast is: his giving life to the Image is by putting Authority into their hands, to act and enforce the people to subject to their Taxes, edicts, and Commands, and to outlaw every man that will not engage to be true and faithful to them.  
Thus the Reader may perceive who this beast is, and what kind of Government he sets up, and the tyranny and cruelty of this beasts Government when 'tis set up. Before it was set up, they pleaded nothing but liberty for tender Consciences, they showed nothing but the horns of a Lamb, and the tongue of a Dragon, speaking smoothly, pleading for brotherly love, and tender bowels over the Saints, until they were got into the Throne, and then nothing but treason and high treason, to be laid to their charge, who should dare to question any of their actions, or not subject to their power so as to subscribe to be true and faithful to it: thus you may perceive his Government in the form of it.  
Now follows the Subjects of this new Government, v. 16. And he made all, both small and great, rich and poor, free and bond, to receive a mark in their foreheads: so the English and many Latin Translations read it. The Subjection is universal, 'tis a Catholic term, as well as design, all men of what rank or condition soever, must submit and subject.  
Their manner of subjection is set forth by giving a mark. I am enforced here to vindicate the Text, not in the Copy, for I find no difference worth troubling the Reader, in the Greek Copies, but both the Latin and the English Translations, I humbly conceive may be corrected.  
The vulgar Latin, the complutence reading, and others render [〈◊〉] Habere and learned Beza (which I wonder at) renders it, accipiant: as they give no reason, so I see no reason why it should so be read, the Greek Copies read it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a word it is read thus, That they should give a mark to them upon their right hands, or upon their foreheads; so the Siriack Interpreter reads it, and Montanus. Now I conceive [〈◊〉,] which to a word is read [upon] because it properly signifies [super] or [in] should be rendered in this place [come] my Reasons are scriptural; for [〈◊〉 in Scripture signifies (Revel. 7. 15.) [with] he that sitteth on the Throne shall dwell with them: There 〈◊〉 signifies, with: this is not only usual in the Greek Language, but also in the Hebrew, (saith Drusius) 'tis frequent to put 〈◊〉, which signifies supper; for 〈◊〉, which signifieth cum: so that I conceive the verse may well be translated thus. And he causeth all, both small and great, rich and poor, bond and free, that they give a mark to them with their right hands, or with their forehead: so that this Text clearly holds out (as the former the kind of Government erected) the kind of worship and subjection that people shall be enforced to give to it. Other Kings make their Subjects swear allegiance to them; but this new Government makes men give a mark with their right hand; that is, subscribe to be true and faithful to the Government: the right hand is the writing hand, now with that they must give a mark: the word is 〈◊〉, which as Pareus well observes, signifies a mark or letter, which is made in writing, whereby others may understand by reading of the same, the intent of the writer.  
Obj. But how do they give the mark with the forehead?  
Answ. By not only subscribing to the Government, but by pleading for it, and disputing for it, preaching for it, and reading Lectures upon it, and openly owning and applauding it: this is to give the mark with the forehead, to the new Government of the Beast.  
V. 17. And that no man might buy or sell save, he that had the mark or the name of the beast, or the number of the name. I find no difference in the Copies, nor in the Latin Translation for the most part.  
The times are a sufficient Comment on this Text: this verse seems to me in these three Kingdoms to be a State's Aphorism, or a principle, by which (to proceed) no man must buy or sell. In v. 17. the precedent verse, there you find an Act made, that all men shall engage by way of subscribing to the beasts Government: Here in verse is the punishment, if he do not, he shall be outlawed, he shall neither buy nor sell; it signifieth (saith Bullinger) neminem sub Antichristi regno in tuto fore, nisi qui opere et verbo abominabilem illius Tyranidem approbaverit: eum enim vulgo dicimus tutum esse qui emere aut vendere potest, ubicunque commodum illi fuerit; sine quo homines non possunt vivere, that no man shall be safe under Antichrists Kingdom; but he who in word and deed approves of his abominable tyranny; for we commonly, say he is safe who can buy and sell, where he can profit himself best, without which liberty man cannot live; and yet this beast denyeth this liberty of the Birthright to those, who will not submit to him. Amb. Episcopus hath a notable gloss upon this Text: so hath Haymo and Ausbertus. Tempore Antichristi (saith Haymo) neminem vendere aut emere bonorum praedicatorum, id est, liberé Christum praedicare: and again he saith, nec quisquam eas merces cum quibus nunc fideles Christi charactere signati negotiantur, dare aut accipere possit, nisi qui Antichristi signo signari censeatur, id est, perversam illius teneat fidem, et obscaenas actiones imitetur. I thought he meant (at first view) that no man durst pay Tithes to the Minister, nor the Minister take any unless he subscribe to their Government; if he had said so, he had hit the nail; however he is near the matter; for he conceives that this Antichrist (meaning this very beast we speak of, who justly deserves the title of Antichrist) shall stop the mouths of the Ministers of the Gospel, that Christ's spiritual wares shall not be bought and sold. But I conceive this expression of not buying and selling, is to express the excessive cruelty of the beast of the earth, against those that will not submit to his new Government, as Nebucadnezers' Furnace was heated 7. times hotter for those that would not bow down to his Image; so this beasts cruelty is sevenfold greater than ordinary, against those that will not bow down to his Image, or to his Government▪ therefore when this beast appears. John ushers him in with this phrase, Rev. 13. v. 10. here is the patience and the faith of the Saints. And in chap. 14. & 10. 11. 12. a place worth observing, because misused by most Expositors. There the Ministers forewarn the people not to bow down to such a Government, nor to own the beasts authority, v. 10, 11. upon pain of damnation, v. 12. here is the patience of the Saints: here are they that keep the Commandments of God, and the faith of Jesus. The Holy Ghost seemeth to bring in the words abruptly, to note, that when this new Government of the beast comes upon the Stage, the patience, faith, and sincereity of the Saints will be shaken and tried: the blast of persecution that this beast raiseth against the Saints will be such, as will blow off the Periwigs of profession from Hypocrites Baldpates: you shall know a sincere godly Saint by the badge of persecution, by his patience under afflictions, and his steadfast faith which no persecution can once move, and by his sincerity, and keeping Gods Commandments, keeping both Tables, neither proving Rebel to God, nor to his lawful Magistrate: Here are they that keep the Commandments. But mark what follows, v. 13. Blessed are the Dead which die in the Lord: either 'tis meant that they are blessed that die in Christ, because freed from the sad calamities of these times, or else they are blessed that die for Christ, and that cause of his which they maintain; and the reasons. excellent: for they rest from their labour in a Reformation; and that Reformation which they toiled and laboured for, so soon as they are gone, follows them: that covenanted Reformation immediately follows the slain witnesses. For the next verse 14. Christ appears in a white Cloud, (the same with Mat. 24. 31. and Revel. 10. 1.) 'tis the effect of the 7th. Trumpet, after which the vine of the earth is reaped, and the blood of him and his Company is shed in a dreadful manner: the same with Revel. 11. where 7000 men of name are slain, and the same with that 3. Habacuk 4. 5. 6. where we find horns coming out of Christ's hands, that is, power in his hands, he goeth forth with terrible judgements to measure the earth. But more of this anon. We see the time when this Image is set up, is the time of the witnesses slaying, 'tis a time of miserable persecution, which is set out by not buying and selling; a thing that every man ought by the Law of nature to afford his Neighbour, and is bound to perform to all men; but this beast takes away the Saints maintenance, their Offices, their dignities, their livelihoods, and their lives, he hangs up whole Families, as it were in Gibbets: this beast as he is the cunningest, so the cruelest to the poor Saints: therefore saith Christ, Mat. 24. except these days should be shortened, no flesh [then] living should be saved, that is, with a temporal salvation; but that God for the Elects-sake, which cry to him day and night, will shorten these days. This beast would devour the flesh of all the Saints, for he suffers none to buy or sell, save he that had the mark, or the name of the beast, or the number of his name. In v. 16. there they that subject give the mark; and in this verse they must have the mark, that is, a Certificate that they have subscribed, or else he shall have no audience in their Courts, nor egress and regress at their Garrisons, he shall not pass the Country from City to City, without this Certificate: this mark must be a subscription; for how else can it be conceived, that they should give the marks, and have the mark? I hope the Reader will pardon me, if for brevity sake I pick not up their Arrows, which shoot wide at this mark. Viega, conceives, the mark, the name, and the number of the name, are three distinct Characters of this beast.  
1. He thinks 'tis the frame of Antichrists Government to the life. If Viega mean, in policy; I think he is right: for this beast is like the Pope in his politic devilish designs: he'll lie and cheat, and supplant, and flatter, and forswear, and murder, and yet pretend fair like the Pope: therefore he doth all in the sight of the Pope, and Revel. 17 He is of the seven.  
2. Viega conceives he hath a name written in plain Letters, whereby he may be known. This I have much ado to believe, yet we'll give the Jesuit fair play, and (if that will content him) we'll show him one whose numeral letters in his name, contain the full measure of time allotted him by the Holy Ghost, which in Dan. 7. 25. is three years and an half; now that makes forty & two months, and 1260 days: so many years is allotted to the Pope to reign, as to this beast of the earth there is days allotted. The Pope keeps the witnesses in Sackcloth 1260 years, & this beast slays the witnesses, & reigns 3. years & a half, which makes 1260 days: this beast ariseth not until towards the end of the Pope's reign, and then upstarts this Antichrist this witness-slayer, and he reigns but so many days as the Pope reigns years, which is 1260 days, which makes 3. years and an half: now in the numeral Letters of Olaverus Cr. you may find 1260. which if we begin to count from December 1647. or thereabouts, when he set up this Image his God Mauzzim, his sword-power, his time of tyrannising over the Saints, will be up about June next 1651. for near about that time his 42. month's is out, about the evening of the day of 1651. this present year by this account the afflicted Church is in great hopes to see light. And oh that I had time but to show how many clear old Testament prophesies there are, which give light unto this matter; but I pass this. Primasius and others, (as Hippolytus de consummatione seculi) think the name and the Character of Antichrist to be 〈◊〉, that is (saith the Author) nego Creatorem, nego baptismum, nego adorationem à me Deo praestari solitam: if this be the Character of Antichrist, we in England need not go far to look for Antichrist: if to deny God, and to deny Baptism, and to deny the worship of God and his Ordinances be Antichrists Character, as doubtless 'tis, Perorius is of this opinion, Inter plura hoc convenit fore insigne Antichristi, nego baptismum, nego Jesum.  
But above all, give me Mr. Thomas Goodwin, a Cambridge-man, now head of a College in Oxford, he speaks in his Manuscript (which he said the times would not then bear, when he writ it) upon the Revelation, chap. 13. v. 17. by number he understands, a Company taking part with Antichrist in a more remote kind of subjection: and then a little after that, he tells us, that the name of this beast is to be found out in Europe, where the Company is that powers out the Vials on the beast: and farther he saith, that his name is to be found amongst those in these Kingdoms that receive the name: by the number of his name he understands, such as do hold and bring in such Doctrines and opinions, and practices in worship, or shall reckon and account them Papists in heart and affection, and so they are of the number of his name, that is, in account: such numerantur Papistae, they aim at Popery, and though their profession deny it; yet when their actions and corruptions in Doctrine and Worship shall speak it in all men's Consciences, especially all Orthodox reform Protestants cannot but so judge their ways and actions to be such as speak to all men's hearts, the Pope they only fear and worship. Farther he saith, they are those in Titus who deny God in their practices, they shall profess the Protestant Religion, and in their practices and under-hand-dealing, and policies, depressed it, and advance the Popish Religion and party.  
These are justly to be accounted Papists, and receive the mark of his name: (did you ever read such a bitter spirited man against the heads of the Commonwealth of England?) yet he proceeds: It imports (saith he) a secret cleaving to him, and so to be of his Company, and truly as those that receive his name; but yet inprofession go not so far as to take that name, or the open owning of him, yet really to do that which shall cause all men so to reckon them; nor is this all (though this were enough to hang a Presbyterian, if he should so lay out the Commonwealth's knavery) but he proceeds, and tells, when these with the beasts number shall appear in the world. They are (saith he) the last Champions before the Pope's fall: the Prophecy is of a Generation of men in the last days who are lively set out in 2 Tim. 3. 1. 10. self-lovers, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, Covenant-breakers, false accusers, incontinent, fierce, despisers of those which are good, Traitors, heady, highminded, lovers of pleasure more than lovers of God, having a form of godliness; but denying the power of it: they are such as creep into Widow's houses, leading captive silly women. This their folly (saith he) shall appear to all men, and being discovered, it will be their ruin (Amen;) but yet they must proceed further, even to the slaying of the witnesses in that Kingdom, which is the tenth part of the City: these are called the last, because they are the last Champions of the beast, and are said to be overcome by the Witnesses. All this (Reader) I assure thee I have from Mr. Thomas goodwin's Manuscript: now whether he have not spoken high treason according to the late Acts, I leave thee to judge. Without all doubt he hath spoken truth, and that's a wonder in this age; for though Independents may say any thing, yet they seldom speak truth now adays. But Mr. Goodwin may be forgiven: for this truth of his, is an old truth, and old truths are out of date: he wrote this above ten years ago, as I am informed, and men change Religion and opinions, and principles, in ten days now, and perhaps he is one of them; for 'tis incident to the goodwin's, to walk the Antipodes to their own writings. By having the name of the beast, I humbly conceive is to make an open profession of his Authority and Power, to profess to be one of his followers: so on the contrary, Revel. 14. 9 there the followers of the Lamb had his Father's name written on them that was their mark, the number of his name.  
There is a difference betwixt the name of the beast, and the beast itself the people of the earth measure: the beasts name, and therefore wonder at him; but they that have wisdom number the beast himself, and find him in every thing fall short of the true measuring Reed, and therefore reject him as an Hypocrite and usurper. The number of his name is put here in opposition to the number of the beast in the next verse. To have the number of his name is to cry him up for a Saint by his good success, and to honour him for his prosperity, as fools do; but he that hath wisdom numbers the beast, and measures him by the word. If the beast be numbered by his name he is a Saint, a destroyer of Antichrist, one of Christ's Instruments to pull down all those that stand up against his Kingdom: if you measure his Army by their name, they are all Saints, the holy ones, teachers and preachers, men endued with spiritual gifts, and divine qualifications beyond any Minister of the Gospel; this is their name, therefore they are called men of name, (Revel. 11. 13.) which shall be slain at the rising of the witnesses, they are cried up for Saints, and admired by the world for their successes and Victories: they measure only their name, and that makes them cry up this beast for a Saint; but mark what the Holy Ghost saith, v. 18. Here is wisdom: let him that hath understanding count the number of the beast. Here is wisdom, this is a phrase not used by way of exclamation (as Pareus would have it;) but in opposition to those fools and lack-wits, who measure the name of the beast, that is, look upon him as he hath raised himself into great wealth, and honour, and esteem in the world. Behold (say they) his successes, behold he is in possession of the three Kingdoms, behold his fair promises, behold his victories over his enemies, behold how God hath answered his appeals to heaven: he no sooner appeals to Heaven say they; but he hath miraculous success against his enemies: the Moon fights for him, and the Heavens fight for him, and he by a small number discomfits great Hosts of men: and will any be so wicked as to think this man and his Army are not all Saints, and his cause the just and the good cause? whereas these men only measure the beast by his name, they count the number of his name; but those that have wisdom count the number of the beast. Those that have the fear of God, which is true understanding, measure not the name but the beast: let him that hath understanding count the number of the beast. 〈◊〉, amongst humanists as well as Divines is put to signify measure as well as number, the phrase is borrowed from the Jews Customs, who in all things concerning the Temple's service proceeded per number weight and measure. Thus the utensels of the Tabernacle were numbered, weighed, and measured by Moses, and those of the Temple by Solomon, and the purest Gospel-Church is thus measured, Revel. 22. number weight and measure, was the rule by which to know the truth of all things about God's house: now of these the greatest is number, that hath the precedency: they all depend one upon another, he that numbereth rightly, measureth rightly; and he that measureth rightly weigheth rightly. You may number without measuring or weighing, but you cannot weigh or measure without numbering: this differeth a fool from a wise man, a fool can stretch out a line, or fill an Ephah, or he can put things into the Scales to weigh; but he can neither measure aright, nor weigh aright, because he cannot number, he cannot tell how many pounds it weighs, nor how many Gallons it holds, because he knows not how to count and number them. A Bowl of the Sanctuary which was of pure Gold, had it not been weighed and measured, and the weight and measure numbered, might possibly have been stole, and a guilded piece of Brass more large and glorious to the sight put in the Room; which fools that only looked on the outside, and never measured nor weighed nor numbered, it would have thought the more glorious Vessel; but now the Officers of the Temple could not be cheated, because they weighed, measured, and numbered it in the Church of God: there are many pieces of Brass, and tinkling Simballs, which make a far more glorious show, than those that are just weight, measure and number, and are pure Gold; but when they come to be measured by the golden Reed, the word of God, and weighed and measured, and summed up, they are found to light by those that have wisdom, though fools that look on their guilded outsides, dote upon them.  
Let the spiritual wise man come and measure this beast that these fools cry up so, and they find him by the word of God, a cheating, false, distembling guilded Hypocrite, they'll find him by the word of God to be a usurper, a murderer, a Covenant-breaker, and a Traitor (as Mr. Thomas Goodwin calls him) and the slayer of the witnesses. The man of understanding that weighs him, measures him, and numbers him, will find him to be the number of a man, none of God's number, there's not one such Vessel in the house of God as he, he is weighed and found to light, and therefore must be cast out from amongst the true Saints. This beast and his new Government will be found but the number of a man, a patched piece of man's invention, and none of God's institution.  
And his number is 666. these words seem to assert the former, here is the product of his number, 'tis here summed up to be 666. now this is the number of a man, of man's devising, and not of Gods; for God's number runs upon 12. patriarchs, were the foundation of the Jewish Church, the Church-Officers under the Law were numbered by 12. the Porters and the singers, and the Priests their Orders run upon 12. The Gospel Church runs upon 12. The woman is clothed with 12. Stars, Revel. 12. The new Jerusalem is founded on 12. and hath 12. Gates. Revel 21. But this beast being numbered, he runs upon six, his number runs upon six: we read of one Giant, an enemy to the Church that was famous for having 6. fingers on his right hand, and 6. on his left; and 6. toes on each of his feet, and we read of an Image, whose height was 60. Cubits, and whose breadth 6. Cubits; and here we read of a beast, whose number is 666. he runs upon six: now whether the number of this beast alludes to that Image in dura, which was numbered 66. or not, I cannot tell, it may be so; for as that Image was the cause of dreadful prosecution to the Saints of God, so shall this beast cause sore prosecution to fall upon the Saints of God: yea, this beast shall be far more cruel than any of the enemies of the Church before him, he shall be more monstrous in his attempts against the Church, and he shall reach higher than ever any enemy before him: the tallest we read of before was but 66. but this is 666. all the enemies, the most hellishest Traitors could never yet root up the Protestant Government in England, they could never blow up King, Lords and Commons, by their most secret plots; but this beast doth it at noonday, in the face of all the world. Oh that I had but room here to write his History, I should make the ears of all that heard it tremble, to remember these horrid unnatural villainies that this beast of the earth, whose nummber is 666. hath committed, all the conspiracies of Rome and Spain (though they have not now been idle) could never yet do the tenth part of that mischief to the Magistry and Ministry of England as he hath done: how hath he overthrown them, even when they had finished their Testimony: how miserably is our covenanted Reformation broken in pieces by the prevailing Treason and rebellion of this beast. As for those who seek to find the beast in the number of his name, I conceive they stumble upon these two gross mistakes: they take the word number in a literal sense, which is to be interpreted in another sense, it signifying there the due proportion of the beast in number, weight and measure, thereby showing he is an usurper, a thief and a robber, none of God's appointment. 2. There is another stumbling-block, at which Interpreters, not a few fall; they go about to find the number of this beast in his name, whereas the Holy-Ghost doth not bid us number his name (for that the fools of the world do) but he bids them count the number of the beast; count him in his rising, he rose by his Lambs horns, and Dragon's tongue, by flattering and hypocrisy, blasphemies and deceits; count him in his acting, he acts by the Devils and the Pope's Commission; count him in his power, he sets up his Sword-power, a tyrannical unlawful power: count him in his means of obtaining that power; and 'tis his signs and wonders, whereby he cheateth the people into a compliance with, and subjection to his Power and Dominion. Look upon him, and count him in his several Acts of power, and he is extreme tyrannical; he makes it death speak against the new Government, and then he forceth men, even against their own Consciences, to subscribe to his new Government, or publicly to own it, by observing his public edicts, and keeping and solemnising his fast-days, and feast-days; and if not, to deprive them of the privilege of buying and selling to outlaw them; and God only knows what worse thing: thus count the number of the beast, and his number is none of Gods, but the Devil's number; he is full weight no where but in the Devil's scales. In plain truth, he is a hideous monstrous Tyrant against the Church, exceeding all that went before him; for the Popes, they only drove the witnesses into Sackcloth, but this beast slays them. Thus have I tediously (though not impertinently) showed thee Reader, the beast that slays the witnesses, and the time when he doth slay them; and by this time, I doubt nor, but thou seest that those whom the Dr. my Antagonist, makes the holy ones, are those that slay the witnesses, and those (for whose destruction he impudently gave thanks) are the slain witnesses, I mean the lawful Governors, and Government in the State▪ and the lawful Governors and Government in Church; for 'tis the Offices of both, which being destroyed, may justly be called the slaying of the Witnesses: all rational sober-minded Protestants may easily find the slain witnesses, if he'll but look to the casting down of the Covenant-Reformation, and the Instruments of that Covenant. In the Covenant he may find their testimony, the which both Magistrate and Ministers having finished, that is, fully agreed upon and resolved effectually to put in practice; up comes this beast of the earth, and with his Sword-power, slays them and their reformation, and this is the time of slaying of the witnesses: now this, (as we have proved) he did when he set up his God Mauzzim, Dan. 11. 38. that is, his Sword-power, the which was set up in Anno 1647. about August or December, when he got the strength of the Kingdom by Sea, viz. the Navy into his hands, and 〈◊〉 Cinque-ports, Castles, Strong-Holds, and fortifications of the Kingdom: Together, with the general Command of all the forces in the Kingdom of England and Wales: at which time he seized on the royal person of the King of England, marched up in Arms against the Lords and Commons assembled in Parliament, charged illegally, persumptiously, and unjustly, the chief of the Members of the House of Commons with Treason, put them to flight, imprisoned divers of the Lords, and several of the Commons, and the chiefest and honourablest of the Magistrates of the City of London, and by his Sword-power, set up his packed party of fagitive Members which fled from the Parliament, and openly subscribed to live and die with this fellow, whose designs were to blow up King and Parliament, as since all the world hath seen it true. I humbly conceive we may reckon the name of this beast to begin then, and the slaying of the witnesses then to begin, so that the next conclusion, or proposition for me to prove will be this.  
That the beast of the earth that did slay these witnesses, shall be destroyed, & the witnesses that he slew shall rise again about this year 1651 by slain witnesses rising again, I do not mean the same persons that were slain, but the same Offices that were pulled down, shall rise again, the lawful State, Government, and lawful Church-Government shall rise again, for the more plain and clear demonstration of this, we must lay down some few Propositions to be premised.  
1. That as the former part of the Revelation sets forth the enemies of the Church, and the Church her sad condition under those enemies, especially these 3. enemies, the Dragon, the Beast, and the false Prophet: so from Rev. 14. to the end, you have the vision of the Reign of the beast, the Dragon, and the false Prophet, and the rising of the Church to a glorious State.  
2. That the beasts destruction that slays the witnessests, and the witnesses rising again are at one and the same time; for as the beasts rising, and the witnesses ruin were at once, Rev. 11. 7. so the witnesses rising and the beasts ruin shall be at once, as the cause and the effect. The beasts rising was the cause of the witnesses falling, and the witness rising again is the cause of the beasts ruin.  
3. That those witnesses are a goodly Magistracy, and a goodly Ministry, which are called Rev. 4. 4. 6. 7. 24. Elders, and 4. living Creatures; one like a Lion, another like a Calf, another like a man, and another like an Eagle: this alludes to the Ministry of Priests, who had their Habitation near the Tabernacle, being in 24. Courses, and the 4 beasts were the 4. chief Tribes, which had the rest of the Tribes divided equally under these 4. Banners, to pitch on the North, East, West, and South of the Tabernacle to defend it ●these 4. round, and the Priests tipified a Gospel Magistracy, set to protect the Church and the Ministry from enemies without. This godly Magistracy and Ministry, I humbly conceive are called Rev. 10. 1. 2. the feet of Christ, the right foot and the left, Zach. 14. 4. there Zachariah saw the feet of Christ stand on Mount Olivet, (i. e.) the witnesses assend (as Rev. 11. 11. 12.) to Heaven, these are also called, (Rev. 11. 3. twoe witnesses, and v. 4. two Olive Trees, and two Candlesticks. Olive-Trees to give supply of Oil to the Candlesticks, and Candlesticks to contene that Oil, the two chief Instruments of light in the Church, v. 5. these have fire in their mouths: therefore Ezek. 1. 13. they were like fire, and like Lamps, there the wheels and the beast signified the Magistracy and Ministhy, as the beasts draw the wheels, and the wheels support the Ark which was brought home, so the Magistracy and Ministry act for the good of the Church, when the beasts went, the wheels went, and when the beasts were lifted up, the wheels were lifted up, to note that as it fares with the Magistracy, so it fares with the Ministry: if one goes up the other goes up, if one goes down, the other goes down. Ezek. in that Chapter prophesies principally of the glorious Gospel-day which the Jews shall enjoy at the end of the Roman Monarchy; but more of this hereafter: these two witnesses are called (as I conceive) Rev. 4. 15. 18. the Angel of the Temple, and the Angel of the Altar, Solomon the King was he that built the Temple, he was the Angel of the Temple; but the High Priest was the Angel of the Altar, there he sacrificed and offered, and he had power over the fire of the Temple, these 5. Lam. 3. are called Fathers, and Mothers in the Church.  
These are called, Revel 20. 4. the souls of them that were beheaded for the witness of Jesus, and those which did not worship the beast, nor his Image, nor had taken his mark on their foreheads, or on their hands. This verse shows the punishment which the Magistrates shall undergo, they should be cut off with the Axe, (so Beza reads it) and the other, to wit, the Ministry they should suffer for not subscribing the beasts Engagement, they will not worship his Image, nor subject unto it; they will neither with forehead, nor hand, give or receive, the mark of the beast.  
4. Propos. That the Vials than begin to be poured out, when the witnesses arise, and this beast goeth to ruin; that's to be proved by the Vials Objects. The first is the beast of the earth. The second the beast of the Sea. The third is the Prince of the air, that's the seventh Vial, which falls on the air, which leads to the 5. proposition.  
5. Propos. That the great Battle, Revel. 19 19▪ and the Vials pouring out are one and the same thing; for they have one and the same Object, to wit, the beast of the Sea, the false Prophet, Rev. 19 20. and the Dragon the Devil, the Prince of the air, Rev. 20. 2. and 3.  
6. Propos. That the thousand years binding of Satan, and the thousand years' Reign of the Witnesses with Christ, do not begin until the great battle against the beast, and the false Prophet be fought after this Battle: the twelve Tribes of Israel shall be converted to the Gospel, and return to their own Nation, and be united under one King.  
All these propositions fall under the discourse of the beasts ruin, and the witnesses rising. I will not undertake to discourse particularly at large on each of these particulars; for than I should swell my discourse into to a large volom, but only occasionally as they fall in under the general proposition of the beast of the earth's ruin, and the witnesses rising.  
The exceeding many rubs that I have in my way, especially those that English Expositors lay in my way, (I mean Protestant Writers, either English, or translated into English. As Brightman, Pareus, Meade, Bernard Napier, with several others) do not only put me to infinite pains, in uniting ravelled truth, but put me out of a pleasing method; for in this work, I am put to as much pains as Alexander, when at once he answered six Ambassador; how much I am contrary to the opinion of the most English Expositors, my seven forenamed Propositions show; but how agreeable these propositers are to the mind of the Holy-Ghost, by the help of the Holy-Ghost, I will make it my work to show to the world from the Scriptures themselves, which are the best expositions of themselves.  
2. The second general conclusion is, that which I shall how treat of, (viz) That the beast of the earth that overcame and slew the Witnesses, shall be overcome, and the witnesses that were overcome and slain by him, shall rise again, about of this year 1651. For the proof whereof, the first proposition, must be laid before the Reader, (viz.) that as the Holy-Ghost shows John the first troubles of the Church under the Seals, unto Constantine, (which were the persecutions of the Heathen Emperors, called the red Dragon) and the persecutions of the Church under the beast of the Sea, and the beast of the earth, from the time of Antichrists rising after Constantine, under the Trumpets; all which reacheth to the 14. Chapter, so from the 14. Chapter, to the 21. Chapter: the Holy Ghost sets forth the rising of the Church, and the ruin of the enemy; in Chap. 13. He sets forth the Reign and Tyranny of the beast, of the Sea, and the beast of the earth: the beast of the earth we have seen him in his rising, and in his Government, and we have numbered him in both, and plainly uncased him to the world.  
Revel. 14. In the 14. Chapter there is the Church coming out of affliction, there is the slaying of the witnesses set forth with the cause, and a Prophecy of the beast of the earth's ruin.  
Rev. 15. In Chapter the 15. you have the witnesses risen, you must note the Witnesses slaying and rising again alludes much to Christ's death and Resurrection; for as they must be confirmable to him in sufferings, so the Holy Ghost useth the like expression to note that such like glorious effects shall be at the Witnesses, rising as at Christs Resurrection.  
Rev. 16. In Chap. 16. You have the witnesses pouring out the Vials on the beast of the earth, on the Sea, i. e. the beast of the Sea, and the last Vial into the air, that is on the Prince of the air: these three are the only three great and least enemies of the Church, that are within the Church: as for the Turks and Pagans, and such who know not, nor profess Christ, they are not mentioned here, the Holy Ghost looks at those enemies that shall be in this day of the powering out of the Vials within the Church, naming themselves Christians, and professing Saint-ship, as the Pope the Vicar of Christ, and his party Catholic Saints and the beast of the Earth and his party, new lighted Saints of a high strain; and the Prince of the air who rules in the Children of disobedience, cloaks his Traitors, and blasphemers, and despisers of God's word, and Drunkards, and fornicators, swearers, and Anabaptists; with the name of Saints, and to act all these in the highest way of wickedness, must go for a high point of Saint-ship. These three Enemies you shall see them all at the pouring out of the sixth vial, laying their heads together, there is the Dragon, the Beast, and the false Prophet, spitting venomous counsel against the Church, immediately before they go to ruin at the great battle. In Rev: 17. you have an open view of the Beast of the Sea, and the highest state and pomp of Rome, and the Beast of the earth, and his kind of Government, and manner of proceeding immediately before their overthrow and damnation, that is, in the time of the Reign of the Beast of the earth, who slays the Witnesses.  
In Revel: 18. is set forth the horrible destruction of Rome, and its final ruin: and the time of her ruin, it shall be v: 7. when she glories in her pleasure, and sits as a Queen, and expects no sorrow, then shall her plagues come in one day (i. e.) year: it seems to me to be about her year of Jubilee. In Revel: 19 you have the Saints thundering forth hallelujah for pulling down his Enemies, and setting up his own Throne, where from v: 11. to that 3. verse of Chap: 20. you have a view of Christ in majesty, and his Army going forth to the great battle against the Beast, the Dragon, and the false Prophet, who are all taken and overcome; the Beast and the false Prophet cast alive into the Lake, and the Devil bound a thousand years: so that after this Battle, the thousand years' tranquillity of the Church is to be expected, and then (Revel: 20. v: 7.) when the thousand years is expired, Satan shall be let loose again, and immediately after shall follow the day of Judgement. Rev: 21. and 22. describe the glorious state of the Church triumphant, after the dissolutions of the Heavens, and the Earth that now are.  
The 17. 18. and 19 Chap: they are as it were an exegetis, or Exposition of the three Chapters immediately preceding them: As also the 11. Chapter, from v: 11. to the end. One thing I will entreat the Reader to observe, from Rev: 13. v: 10. and 18. at the rising of the Beast of the earth the Holy-Ghost, as it were, Ex abrupto, useth this expression, here is the faith, and here is the patience of the Saints: To note that the rising of the Beast of the earth should certainly be the time when the Witnesses should be under sore affliction, their offensive weapons should be taken from them, and their faith and patience which are defensive weapons, which two, only Saints have, and with which they are able to beat a road through Hell, through the deepest sorrows and troubles. Now these graces this Beast of the Earth, by his cruel persecutions, will make them eminently to exercise while he reigns. But in ver: 18. when his reign comes to an end, then saith the holy Ghost, [Hear is wisdom.] Let him that hath understanding count the number of the Beast. Now the Beast comes to be measured, 'tis not [Here is the faith and patience] but [Here is wisdom.] None but the Saints have wisdom, and understanding, for they only fear God. Now the Saints wisdom shall be as eminent in measuring this Beast with the reed of the Word of God; and casting him out of the true Church for an hypocrite, and enemy to true Religion, as their faith and patience was eminent under his tyranny. Independency shall be cast out of the Church by them.  
Now follows immediately in Revel: 14. the vision of the true Church coming out of affliction, they are the 144000. sealed ones, in Revel. 7. that now stand in Mount Zion with the Lamb; and now a new song begins to be sung by heavenly harps: the new song was a Reformation, for that's a strange and new song to the world. This song the 144000. learn, that is, the true Church, they are the singers, and their instruments are stringed instruments.  
1. Here's the number 144000. In the Temple there were but 144. Musicians, which divided themselves into twelve Consorts: but here are 144000. to note the transcendent glory of this Gospel day in the multitude of converted souls.  
Here are their Instruments, Harps, which are stringed Instruments, to teach us whither to go, to learn the meaning of this Text. And that is in Hab. 3. which Chapter is called a Prayer upon Segionoth, that is a term of Music that none knows: therefore some read it, ignorances', and so it well agrees with this song, which no one knew how to sing, save Harpers. This Chapter is dedicated to the chief singer on Neginoth, or my stringed Instruments. Now Harps are stringed Instruments; so that this song of Habbacucks is that song which these Harpers sing.  
●. 'tis a new Song, in Revel: 14. and this of Habbacucks is also new: for none know how to sing it but the Harpers, 'tis a Prayer of Segionoth, or ignorance to all except to the singers on Neginoth: or the stringed Instruments. 17th. Psalms are dedicated to Neginoth, all which begin with Prayers for its deliverance of the Church out of great misery, and end with Prayers for its deliverance: And such is the Song of the Harpers, Rev: 15. 3, 4. This of Habb. is the self same song, to be sung by these, Rev: 14. Now 'tis new, because the conversion of the twelve Tribes, and ruin of Antichrist, and raising of the Witnesses, and making all the kingdoms in the world Christ's, and chaining up the Devil a thousand years, is a new song never sung before; these that rise with the slain Witnesses sing it. He that reads this Chapter wisely will see, ver. 2. Christ's powerful and glorious coming. ver: 7. 8. the vials that he'll pour out, and his manner of coming on horses, as Rev: 19 all which the Revelation in the same expression mentions of Christ's coming at the 7th. Trumpet.  
Papists calls this Chapter of Habbac: v: 6. the joyful and famous song, preparation by an Angel is made for the Preaching of the Gospel to all the world, the sum of his Doctrine is in v. 7. Fear God, and give Glory to him, for the hour of his judgement is coming, this hour of judgement is that Revel: 18. 10. In one hour is thy judgement come: this the world hath warning of, in v. 8. the next Angel follows, saying, v. 9 Babylon is fallen, is fallen, than the third Angel follows with a loud voice, as the others do, (observe now is the time of loud voices in the Church, which are heard until the 7th. Trumpet sound, he forewarns every man of the danger of worshipping the Beast and his Image, for saith he, v: 10. If any man worship the Beast and his Image, and receive his mark in his forehead, or on his hand the same shall drink the wine of the wrath of God, v: 11. Yea of the pure wine which is poured into the cup of his wrath, and he shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb. v: 12. And they have no rest day nor night, who worship the Beast and his Image, and receive the mark of his name, there is the patience of the Saints, here are they that keep the Commandments of God, and the faith of jesus. These words are but once used before.  
and that is in Rev. 13. 10. immediately before the rising of the Beast of the Earth. Now here they are repeated, to show the cause of the Saints sufferings, it shall be for opposing this Beast of the Earth's new Government, and not subscribing to be true and faithful to it, which is here set down by worshipping the Beast and his Image, and receiving his mark; this shall be one great cause of the Witneses slaying; therefore in vers. 13. there is a heavenly voice that says Blessed are the dead which die in the Lord: and the Spirit gives two reasons, 1. Because they rest from their exceeding pressure of calamity (for so 〈◊〉, which comes from 〈◊〉, signifies.). 2. Their works follow them: To read it according to the Greek copy, 'tis [but their works follow them,] to note, though the Witnesses be slain, and that Reformation which they so laboured in, be for a time plucked out of their hands, so that they are forced (as Nehemiah) to cease from their labours, yet that work shall follow them, the work of Reformation shall follow the slain Witnesses; Blessed are the dead: this is either to set out the horrible tribulation of these times, (as in Matth. 24. Mark 13. and Luke 21. they are called) so that he shall be blessed that is taken to God, from out of these troubles; or rather for encouragement to the godly Magistracy and Ministry, which are persecuted, imprisoned, and banished, and in danger of their lives, for keeping their Covenant, and their integrity, and not breaking God's commandments, either the first or the second Table. Therefore Ver. 12. it is added [Hear are they that keep the commandments of God] it seems it shall be a time of trampling God's Law under foot, so that they that keep Gods commandments shall be rare and eminent men, it shall be a rare thing to find a faithful man: When Christ comes ('tis spoken of this time, of his coming in the white cloud, as follows) shall he find faith on the earth? 'Twill be a rare thing to find either faithful Magistrate or Minister, or men of a strong faith: most men will comply and engage through the weakness of their faith. Observe what follows this time of slaying the Witnesses, vers. 14. And I looked, and behold a white cloud, and upon the cloud one like the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. After the slaying of the Witnesses immediately follows Christ in the cloud, with his sickle in his hand. Observe that in the 14, 15, 16. Chapter they all make one vision, and every verse from the 14. Chapter to the end of the 16. begins with a 〈◊〉, except when the sense is continued in two Verses, or a reason in one is given of the former, which is not above thrice throughout the three Chapters, there is no [〈◊〉] to be found: the matter in the three Chapters is copulative: In the first part of this Chapter you have the Witnesses finishing their testimony; the Church coming out of Babylon: having made a progress in reformation, the chief instruments are slain; the Magistrates and the Ministers who had taken infinite pains, had thrown down Superstition, Prelacy and Popery, and covenanted to establish the Gospel in its purity, these on a sudden, when they had finished their testimony, are cast out of their Offices, imprisoned, banished and beheaded. In Rev. 20. 4. there is the manner of the Witnesses punishment, and the cause of their sufferings, For the cause of Christ, and for the Word of God, for going about to establish the truth of Christ according to the Word of God (for so the Covenant runs) they were cut off with the axe: There's both the Magistrates punishment and the cause plainly set down: And which did not worship the Beast, neither his image, neither had taken his mark on their foreheads, or on their hands; that is, they refused to acknowledge or own the authority of the Beast of the Earth: 'tis certain that this can be meant of none but the Beast of the Earth's government; for this power of setting up an Image, and enforcing men to worship it, is attributed to none but him: And whether the punishments prescribed be not now inflicted upon the Covenant-keeping Ministry this day, let all the world judge: There hath nothing been so clearly fulfilled in the eyes of the world this thousand years, as this of the slaying of the Witnesses this day in our eyes: Oh that we had hearts to conceive aright of it. Vers. 4. But now follows the glorious day, Christ in a white cloud: Here two Propositions must be cleared: First, Here begins the seventh trumpet to sound: Secondly, The seventh sounding causeth all the vials to be poured out, on the Beast of the Earth, on the Beast of the Sea, and on the Prince of the Air. Then begins the seventh trumpet to sound, when Christ begins to take the Kingdoms of the world, and make them his own, and reign over them, Rev. 11. 15. But in Rev. 14. 14. then Christ is crowned with a golden crown, when he sits on his white cloud; therefore the time of Christ's coming in the cloud is the time of the seventh trumpets sounding; and for this cause, saith the Holy Ghost, (lest men should mistake the time) Rev. 11. 14. The second woe is past, and the third woe cometh quickly, when the two Witnesses stand upon their feet and are called up to heaven then the seventh trumpet comes swiftly and without delay, for so the word 〈◊〉 signifies; therefore Rev. 16. 15. in the very middle of the narration of the great battle, that the Dragon, the Beast, and the false Prophet shall fight against the Lamb; when they gather together to that great battle, Christ gives this warning to the Church, that when he is a coming, the enemies gathering together with great strength and force, is a true sign of Christ's coming But how doth he come? The text answers, Behold I come as a thief: Latro, quia latenter insidiatur, that is, suddenly, before a man expects him, he is up with a man on a sudden before he is provided for him: So will Christ fall upon his enemies in a day when they look not for him, and in an hour when they are not aware of him, When they were gathered together, v. 17. then the seventh Angel poured out his vial, and then a loud voice comes out of the temple, saying, 'Tis done, that is, as Rev. 10. 7. the mystery of God, the great mystery is finished, as he hath declared by his servants the Prophets; so that, of the sounding of the seventh trumpet, it seems the Prophets have prophesied.  
The seventh trumpet sounding, Rev. 11. 5. Christ sitting on the white cloud, Rev. 14. 14. crowned the seventh Angel pouring out his vial into the air, Rev. 16. 17. and Christ riding on a white horse, Rev. 19 11. who had on his head many crowns, v. 12. and was clothed with a garment dipped in blood, v. 13. and had an host cloathen in white linen, and out of whose mouth goeth a sharp sharp sword, to smite the Gentiles withal, v. 15. whose name is written on his vesture, and thigh, the King of kings, and Lord of lords, v. 16. and the great battle, from v. 17. with the effects of it, to v. 5. of chap. 20. these all set out one and the same thing, viz. The destruction of three grand enemies of the Church within the Church, and the restoring of a godly Magistracy and Ministry to its former lustre and beauty; to the through carrying on of a reformation, which the Dragon, the Beast, and the false Prophet, the three grand enemies, destroyed, in destroying the two Witnesses, (i.e.) the godly Magistracy and Ministry, that lead the people out of spiritual Babylon. These things will be cleared in due place.  
The second is that which I suppose most Englishmen will oppose, because it opposeth most English writers, and opposeth the Doctor in his new thanksgiving book P. 2. who saith, we are under the sixth Seal, and the sixth Trumpet of that Seal, and under the fourth Vial of that Trumpet, if not under the fifth. I'll run after his fantastic stuff no farther, by way of repetition, but return to my second Proposition, and prove that none of the Vials are yet poured out, because they are not poured out until the seventh Trumpet sound, that's Argument of itself sufficient, for the seventh Trumpet hath not yet sounded, ergo, no vials are as yet poured out.  
Argument. I prove that none of the Vials shall be poured out, until the seventh Trumpet sound, from Revel. 15. 5. and Revel. 11. 15. 19  
The Vials are not poured out until the Angels come out of the Temple, Rev. 25. 16. and they come not out, until the Temple of the Tabernacle of the Testimony in heaven was open, v. 5. but the Temple of God was not opened in heaven, until the seventh Trumpet sounded, Rev. 11. 15. 19 ergo, the Vials cannot be poured out, until the seventh Trumpet sound.  
2. Argument. I may argue thus from Revel. 16. 1. If no Vials be poured out, until John heard a voice out of the Temple, than none are as yet poured out; for no voice comes out of the Temple, until the Temple be open, and the Angels come out, which we have clearly proved, is not till the seventh. Trumpet sounds, and the seventh, Trumpet sounds not, until Christ come in the cloud crowned to possess the Kingdoms, and to destroy the three grand enemies, the Beast of the Sea, which kept the Witnesses in Sackcloth, and the Beast of the Earth, which slays the Witnesses, and the Devil, who reigns and rages against the Gospel, with his crew of Traitors, blasphemers, heretics, and the like, which is not yet fulfilled, therefore no Vials are poured out.  
3. Argument. If no Vials be poured out, until the Vial be poured out on the earth, which causeth a noisome and grievous sore upon the men which had received the mark of the Beast, and upon them which worshipped his Image, than no Vial is as yet poured out; for by earth, is here meant the Beast of the Earth, and his followers: Now the Beast of the Earth and his followers, we proved already were not in being, until 1647. and no Vial hath been poured out upon him as yet, for he is now raging over, and trampling under the slain Witnesses; therefore none of the Vials are as yet poured out, nor can we expect them, until the three years and an half of his reign be expired, which we hope is not many months longer.  
4. Argument. But to take an Argument ad hominem, there are many learned Divines of these later days, who hold that the Witnesses are to pour out the Vials, the slain Witnesses rising do it, this is most probable; if so, than I bring a double argument thus, If the Witnesses rising power out the Vials, than no Vials have yet been poured out; for as a learned Divine, November 5. last said, The Witnesses are not yet risen, their rising will be conspicuous, when they rise, the Saints shall sing the Song of Moses, Rev. 15. 3. and they shall be a terror to all their enemies round about them, who shall see their rising and tremble at it, Revel. 11. 11. they shall put on white linen (which is another Argument) Revel 15. 6. before they go to pour out the Vials: but from the time of the Pope's reigns, to the time of the Beast of the Earth's reign the Witnesses were in Sackcloth, and therefore could not pour out the Vials, and since they have been slain, and now are dead, dead in Law, outlawed persons, dethroned, degraded, secluded, sequestered, and dissipated them, so that until the slain Witnesses rise, there can be no Vials poured out; and by consequence none are poured out, for the Witnesses are not risen.  
I am not ignorant how there are very many and learned Protestants, who say that at least an hundred years ago, some of the Vials were poured out, but what ground have they from Scripture to say so? every Scholar positively concludes none at all; what then is their ground, but only the strength of their fancy in crooking sacred texts to corrupt histories: as for example, Pareus is of opinion that Luther poured out the first Vial upon the earth, when he preached against Pardon-Mongers and Indulgences, and all the ground he hath for it, is, because he finds that Luther was a stout opposer of Pardon-mongers and Canonists; whereas he that reads but with an impartial eye the history of the Germane Churches, since Luther, will rather conclude that the Pope poured out a Vial on the Germane Churches, than the Germane Churches on him; 'tis the most senselessest thing, and the most ridiculous in the world, for wise men to affirm, that four or five of the Vials are poured out on Rome and the Pope, when the Pope and Rome were never in greater pomp (witness this year of Jubilee at Rome) and his Counsels and politic devices never more prosperously succeeded then now. 'Tis true indeed, hus and Hierome of Prague, and Luther, and those Germane Princes, who defended those truths which their Ministers taught, prove that there were Witnesses then in being; but for certain, the Pope made them wear sackcloth, all Europe will affirm it. Queen Elizabeth, the famousest Princess in the world against the Pope, how was she, and her Ministry and Kingdom kept in sackcloth? once the Armado from Spain put her and all the Kingdom to fasting and sackcloth; she herself went daily in danger of her life; at least twelve several attempts of treason against her person were discovered, so that she escaped hardly the Pope's clutches with her life. Now to call this a pouring out of the vials on Rome, is that that gives just occasion to the Papists to scorn and deride our Expositors: Let not Rome think that she hath had one of her plagues yet: When God pours out his vials upon her, she shall feel then to the purpose: Rome's plagues are not to come till the politic State have reigned 1260. years, and then let Rome know, in a day, that is, a year, Rev. 18. her plagues shall come upon her. The Beast of the Earth must lead the way to destruction, in whose ruin the chief strength of the Pope shall go to ruin, and the Devil too; and therefore 'tis (I conceive) that in the great battle, that this Beast shall fight against the Lamb; for none but he this day is capable in person to fight against the Lamb, and his 144000. followers: For I conceive by this completeness of the number of Christ's followers, 'tis meant a national Church that he fights against; if so, than it must be Scotland, or no Nation in the world; for they only are a Natinall Church truly reform. When he is overcome, 'tis said, Rev. 20. 21. that the Pope was taken when this false Prophet is taken, because the Pope's interest is most concerned in this Beasts overthrow. Could the Pope (who by his Beast works all his miracles in the sight of the Pope, or with his approbation) overthrew the covenanted people in England and Scotland, the Protestant Cause would not have rest for the sole of its foot in the world, and then the Pope would flourish: But if the Covenauters in Scotland should prevail against the Beast of the Earth there, the Pope must not look to stand long, and that the Romish Politicians know, they have read the Covenant over and over, and know full well the contents of it, and the intentions of the takers and keepers of it, so that the Pope's interest is highly concerned in the success of the Beast of the Earth, who bears him up; who falling, (which will doubtless be very suddenly, for the vial is first poured on him, Rev. 16. 2.) immediately follows the vials upon the Romish party, and so Rome's ruin comes on a sudden.  
As for those who affirm in their writings, that there is a large space of time betwixt vial and vial in its pouring out: I dare affirm the contrary, that they have no cause nor ground for it in the world: 1. Not from Rev. 16. from v. 1. rather the contrary is proved; for there is command given at once to the seven Angels to pour out the seven vials. 2. They are called vials, which (say the learned) are wide-mouthed and large vessels, like a kettle, to signify large and sudden measures of wrath on God's enemies: Sodom (with two Angels who poured out their vials on it) was utterly destroyed on the sudden with a terrible destruction; but here are seven Angels and seven vials, to note the terrible and irresistible destruction, and the full and complete destruction of the enemies: this destruction that God shall bring on these last enemies in these last days, shall be to their final ruin; and therefore 'tis that Babylon's ruin is compared, Rev. 18. 21. to a millstone cast into the sea, and Rev. 20. 20. the enemies were cast into the lake, which burns with fire and brimstone, that is, into hell: now out of hell there is no redemption, these are the same enemies on which the vials are poured out. Though here the Beast of the Earth be called the false Prophet, it is but to let us know 'tis the same Beast that makes fire come down from heaven, (Rev. 13. 13.) that is, before he takes in hand his enterprises, that he may cheat the foolish people of the world, he makes open appeals to God in the sight of the world, to own his cause, and give him success according to his integrity herein: He imitates Elias; and after he hath fasted, and prayed, and made his appeals, he hath his desired success, and then he makes the world believe 'tis the return of his prayers: all which makes the world cry up his cause for God's cause, and him and his party for the true Saints, and the great Reformers: But for all his successes, he is but a false prophet, a lying, traitorous, perjured, malicious enemy to the Church and Saints of God. These seven Vials are but figurative expressions of the sudden, terrible, and final wrath of God upon the enemies of his Church, which we shall find against the same enemies in Isaiah 11. 15. Zach. 10. 11. Luke 21. 23. Matth. 24. 29. Mark 13. 24. I will briefly touch upon them all, because they give much light unto our present discourse; observe this by the way.  
Note. That the finishing of the Mystery of God, in the days of the voice of the seventh Trumpet, is for certain revealed to the Prophets in the Old Testament, Revel. 10. 7. and I am very confident, that this is the day that Ezekiel saw, Ezek. 1. Chap. 10, and this is the day that Solomon sings of, indeed it was their fervent desire, that were Saints under the old Testament, to see the day of Christ's appearing in the flesh; therefore Cant. 1. 2. Let him kiss me with the kisses of his mouth, for his Love is better than Wine: They under the Law were kissed only with Moses mouth, they received the Law from his mouth, the most soul-refreshingst part of it consisting in Sacrifices, in meat Offerings, & drink Offerings, Wine & Oil, but they desired the Ordinances from Christ's mouth, which was better than such Wine, better than the Ceremonial Sacrifices; but when Christ came in the flesh amongst them to give them Ordinances, v. 5. they looked on Christ's blackness, they looked on his mean parentage, his poverty, and his sufferings, they looked on him, as on the Tents of Keder, which were course, mean, base things, what (said they) is not this the Carpenter's Son? they looked only on his humane nature, which was as mean as the Tents of Keder, but they looked not on his Divine Nature, which was glorious as the Curtains of Solomon, which was of most rich stuff, and curiously wrought, this they looked not on, but (ver. 6.) on the blackness of Christ, because the wrath of God's hot displeasure scorched him on the Cross; therefore his mother's children (i.e.) the Jews were angry with him, and this was all the reason, because he neglected his own safety, and comfort, and ease, and life, to give them safety, and comfort, ease, and eternal life; he was the Keeper of the Vineyards, but his own Vineyard he had not kept. He was the Church's keeper, though he kept not himself from God's wrath.  
This day of Christ's coming in the flesh, the Jews thus by their blindness and unbelief lost, and therefore that day is not the day that the Prophets mean in their Prophecies shall be the glorious day to the Jews, but (as the Rabbins say, and that (as to that) truly) it is some glorious day of restoring the twelve Tribes again in the end of the Roman Monarchy: this day was the day that the Jews (that believed in Christ when he was on earth) looked for; therefore said some of them, Wilt thou at this time restore the kingdom to Israel? Acts 2. They did look for a restoring of the kingdom of Israel to its former lustre, as in David's time: This will be at the sounding of the seventh trumpet: and of this mystery at this time to be revealed, he Prophets have prophesied; as in Isa. 11. there you have a Prophecy of the Gospel's day; and from Christ's incarnation to the end of the Roman Monarchy; for the three other Monarchies were passed, and only the Roman Monarchy in being, when Christ was born. In the eleven first verses there is set forth the excellency of Christ the Author of the Gospel, and the glorious effects of his Gospel. Now in this Gospell-day God will recover the second time the remnant of his people, that is, Israel, from Assyria and Egypt, and from the Islands of the Sea: This day of redemption must of necessity be the day of redeeming the Jews from under the Roman Monarchy: for Paul Rom. 15. 12.) quotes Isa. 11. 10. to show that Isaiah prophesied of Christ's coming, and the Gentiles believing in him: Now this of the Gentiles conversion was under the Roman Monarchy, therefore (Isa. 11. v. 11) the recovering again of Israel and Juda must be meant of their redemption by Christ, and conversion under the Roman Monarchy: this no rational Textman can deny, v. 11, 12, 13, 14. you shall find these expressions quoted by Christ, Matth. 24. their flying on the shoulders of the Philistims of the West, v. 14. is to express the great advantage the Jews shall have in their conversion to Christ by the destruction of the Western Roman Empire, which are their spiritual Philistims, who allow them not to search the Word, they keep all spiritual weapons from them, and by their spiritual wickedness and superstition harden the poor Jews in unbelief: therefore the Pontisick State is called (Revel. 7.) in Hebrew Abaddon, i.e. a destroyer. In Isa. 11. v. 12. & 13. there is another Argument: For God promiseth here to gather Israel and Juda; Ephraim, (that is, the Royal Family of the ten Tribes) shall not envy Juda, nor Juda vex Ephraim, the twelve Tribes shall be united; but they were never yet gathered together since the Babylonish Captivity, nor were they ever united as yet, therefore this is to be fulfilled: Now in that day when these things shall be accomplished, v. 14, 15. Edom, Moab and Ammon, that is, all Heretics, who are the worst of enemies to the true Church; for Edom came of Esau the apostate, v. 14. and Moab and Ammon were the sons of Lot, begotten and born in incest. Now all these in after-ages pretended that they were the true begotten sons of the Church; the Edomites said that their father Esau was the first born of Jacob, and therefore they were the true Church. The Moabites and the Amorites they said that Lot was their Grand father, therefore they are the true Church. Now these three were the basest, maliciousest, and cruelest enemies that the true Church had, and so are heretics and Apostates, which the world shall be full of (Mat. 24. 26. 29.) before the conversion of the Jews; but these shall be trodden underfoot: as David when he came to the crown subdued them round about, so will God, v. 15. and God will destroy the tongue of the Egyptian Sea, that is, the Popedom, which is the tongue of the Roman Church, which is spiritual Egypt, and smite it in the seven streams, that they may go over dry-shod: this Christ quotes, Rev. 16. 12. there is the river which God will smite in the seven streams and dry it up, that Israel may come to the Gospel: Rome's accursed doctrine, pomp and tyranny shall come to ruin, not only at Rome, but in the West and East India's there God shall break the Popish Religion, and the Tribes shall take notice of God's mighty hand, and give glory to God: the like expression we have in Zacharia, Zach. 10. from v. 6. to v. 9 the Jews conversion is declared: This Cornelius à Lapide conceives is meant of the Jews conversion: this was begun (saith he) by the Apostles, but shall be perfected by the two Witnesses: I like well the words in some sense; they are doubtless most true, but v. 11. when he doth this, what will he do? he will pass through the Sea with affliction (the Septuagint reads it, He will pass through the narrow Sea.) and shall smite the waves thereof, and the deeps of the river shall dry up, and the pride of Ashur shall be brought down, and the Sceptre of Egypt shall depart away: Compare these places with the Vials, and they are all one, as in time, so in expression: but I am too tedious. In Mat, 24. Mark 13. and Luke 21. we may find all the Vials there mentioned: I will touch upon one for all. Luke 21. 24. there begins the Jews woes and sorrows from the time of Jerusalem's destruction downward, until the time of the Gentiles be fulfilled, what's the meaning of that? Look in Rome, 12. 25. there is repeated, that blindness, in part, is happened to Israel, until the fullness of the Gentiles be come in; 'tis all one with that expression, Until the time of the Gentiles be fulfilled; but when is the time of the Gentiles fulfilled? look in Rev. 11. 2. there the time of the Gentiles, that is, the time of Antichrists reign (say all or the most Interpreters) is 42 months (Salary months) which make 1260 days, days being put for years, the meaning is, the full time of Antichrists Reign is 1260 years; and when these years are expired, than the fullness of the Gentiles is come in, and then all Israel shall be saved by Jesus Christ; as Esay 59 20. the place that Paul quotes, where had we time, it were easy to give the Reader an exact view of these times, in the precedent matter to the text: there we may see Christ's coming to repay vengeance to the Enemies in the Islands, that the West may fear God; and this shall be done, ver. 19 when the Enemy comes in like a flood, and how it shall be done? the Spirit of the Lord shall lift up a standard against him: this is absolutely prophesied of that time, when the fullness of the Gentiles is come in; that is, when the time of Antichrists Reign is accomplished: I am not ignorant how far I am from the common interpretations of this text; but I am confident, upon Scripture-grounds, I come nearer the mind of the Holy Ghost, than they that say, by the fullness of the Gentiles, is meant, the glorious time of the full coming in of the Gentiles to the Gospel.  
Blindness is happened, in part, to Israel, until the fullness of the Gentiles be come in; here is the measure of the time of the Jews rejection from the Gospel, so long as till the fullness of the Gentiles be come in. If by fullness of the Gentiles be meant their full conversion, than the Jews shall not be converted until the full conversion of the Gentiles be accomplished: but this is contrary to the Apostles words in the same Chapter, for ver. 12. Now (saith he) if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness? So that by this text, it is clear, that the rising of the Jews shall be the bringing in of a far greater number of Gentiles to the Gospel, than their fall could do; and therefore 'tis that the Prophet saith, In this day people shall flock in to the Gospel, as the Doves to the windows; and ten women shall take hold of the skirt of a Jew, and go after him; that is, embrace his Religion, being a Christian: And hence it is, that at the sounding of the seventh Trumpet a voice is heard crying aloud, That all the Kingdoms in the world are become the Lords, because of the great conversion of Souls throughout the world; that shall be when the Jews begin to come in to Christ: So that the fullness of the Gentiles, in that place, cannot mean any other then as Luke 21. 24. expresseth it, the fulfilling the times of the Gentiles, which Rev. 11. 2. is 42 Months, and that is 1260 years (the full time of Antichrists reign) and so long the true Church (which is Jerusalem) shall be trodden under foot, Cajetan well observes (though few of the Romish Writers which quote him observe it) that donec plenitudo gentium intret, is the mystery which Paul would have the Romans not ignorant of, lest they should think too well of their Church; and doubtless this is the mystery which the Holy Ghost (Rev. 10. 7.) saith shall be finished in the days of the voice of the seventh Trumpet, as the Prophets have declared. So that we must look into the prophecies concerning this mystery, and the seventh Trumpet, as well as into the Writings of the Apostles. Beda on Luke 21. 24. saith, that it is the same with Rom. 11. 25. and many of the Popish Doctors agree with him, which is as much as I will desire, to make good my assertion. The Ancients, and many of the Romish Doctors conclude, that Israel shall be converted to Christ about the end of the World. Saith the ordinary gloss in the end of the World when Antichrists falsehood shall be detected; and (saith Abelardus) in the end of the world they shall be converted, per the Witnesses. So saith Remigerus: Now the Witnesses rise not until the full time of Antichrists reign be accomplished, Rev. 11. Therefore when the fullness of the Gentiles shall come in; that is, Antichrists reign shall be accomplished, Israel shall be converted: Of this opinion I suppose learned Protestants are, That the Romish Apostasy, is the cause of the Jews Obstacy; until the destruction of which, they shall continue in their blindness: This opinion Contzenus the Jesuit cries out of, as the opinion of Heretics. I conceive he cryeth most against learned Melancthon, who on that text tells us, of the ruin of the Gentiles Church by heresies, and apostasy; which apostasy being fulfilled, the Jews shall be converted: To this purpose he speaketh excellently and truly; but mark what follows in Luk. 21. 25. After the time of the Gentiles is fulfilled, then there shall be signs in the Sun, and in the Moon, and in the stars; and upon the earth distress of Nations, with perplexity, the seas and the waves roaring, men's hearts failing them, for the powers of heaven shallbe shaken. These are the vials that shallbe poured out on the Church's enemies; and what then? ver. 27. Then shall they see the Son of Man coming in a cloud; and then, ver. 18. When they see these things begin to come to pass, let the Jews lift up their heads for their redemption draweth nigh: compare Matth. 24. and Mark 13. with this text: this day must be meant of the Jews conversion, therefore it sets forth some Gospel-day; for should it be the day of Judgement, it would be the day of their Damnation: therefore when the vials are poured out, they shall see the Son of Man coming in a cloud with power and great glory: this leads me back to the text that I have run away so long from, Revel. 14. 14. there immediately the witnesses were slain, John looked, and behold a white cloud, and on the cloud one sitting like the Son of Man, having in his hand a crown, there's his glory; and with a sharp sickle, there is his power; and then there are the Angels, the Angel out of the Temple, and the Angel from the Altar, and they make supplication, that the harvest of the earth, which is ripe, may be reaped by Christ, who had the sharp sickle in his hand; and at their supplication Christ goes to work with the Vines of the Vineyard of the Earth, and cuts them down; and then the blood of the Vines of the Earth, that is, the power of the beast of the Earth is broken, and their blood in a great measure shed at the same time, Revel. 15. John saw another sign in Heaven great and marvellous; this great sign is that in, Matth. 24. and Mark 13. the sign is seven Angels, with the seven plagues; the great sign is God's eminent wrath against the Roman Monarchy, in all its power and strength; for by clouds, trees, waves of the Sea, and stars, Judas (13.) tells us, are meant, heretics in the Church, they shall be cast from heaven; that is, out of the Church: or else by Sun, Moon, and Stars, are meant the higher powers in a State. So Jacob interprets his son joseph's dream; but observe what John sees: before the Vials be poured out, he saw, ver. 2. a glassy sea mingled with fire; The sea in the Temple was made of brass, it was not to be seen through, only they that looked into it, saw what was in it; it typified the Jewish Church, which only were the people of God, and had the true worship and knowledge of God; no other Nation were in covenant with God but they, until Christ came; the water in the sea was a type of Christ's blood, which was to other Nations conspicuous. But now in the Gospel-Church here John sees a glass sea with fire in it, which may be beheld of all that come near it, or stand afar off it. John baptised with water, but Christ with the Holy Ghost and fire; this Gospel-Church now shall have abundance of splendour when the Witnesses rise; for those that stand upon this glass sea, are the slain witnesses who now are risen again: they are they that (after the Lord Jesus hath reaped the Earth, as Habak. 3. 4, 5, 6. with his horns in his hand, with pestilence and fire measuring the Earth) are said to have gotten the victory over the beast of the Earth, and his Image; that is, his government, and his mark and the number of his name; that is, over his Engagement and subtil-insnaring stratagems; these sing the song of Moses, that is, they sing Hallelujah, Rev. 19 for the wonderful deliverance of the Church out of great danger: they keep solemn and serious Thanksgiving days to God, for restoring again their Church, and State-Reformers.  
After that follows the seven Angels, who after the Temple was open, went forth with great power, and Rev. 16. pour out the Vials: to say directly, who these Angels are, or what the Vials are, I dare not, for these things are to come, and have not been as yet fulfilled.  
This, I think, may clearly be made out, that the Beast of the Earth shall be destroyed when the Witnesses rise, and then shall follow all the Vials upon Rome, and the other Enemies of the Church professing Christianity; for in all these Vials I do not find a word that is applicable to the Turk, but only to the Beast of the Earth, the Beast of the Sea, and the Dragon, which are all within the Church. 2. This also may be made out from what we have said, that the Vials shall all be poured out within a short space of time; for if the Vials shall not be poured out until Antichrists reign be accomplished, and before the Jews are converted, than they must be speedily poured out, because the Jews conversion immediately follows the ruin of the Roman Monarchy: therefore in Mat. 24. 29. after the Vials are poured out upon the Roman Monarchy: then ver. 30. the Kindred's of the Earth shall mourn. Such a mourning as Zachary speaks of; They shall look upon him whom they have pierced, and mourn over him. I conceive Christ borrows that expression, For here they shall see the sign of the Son of man, and mourn: and vers. 31. and he shall send his Angel with a sound of a Trumpet, this is the seventh Trumpet, and they shall gather together all his Elect from the four winds. The sounding of the Trumpet was a sign, that some solemn day, or public good was at hand: the Pharisees therefore sounded a Trumpet in the Marketplace, to proclaim the glad tidings of Alms to the poor; but especially (to which the Holy Ghost alludes) the joyful year of Jubilee was proclaimed by sound of Trumpet, which set the engaged free; so shall this seventh Trumpet proclaim the joyful time of the Jews conversion and freedom, from all bondage spiritual and temporal: As the seventh Trumpet blew down Jericho walls, which was the great city that hindered the Hebrews from passing into Canaan, so the seventh Trumpet sounding shall blow down Rome, which hinders the Jews conversion to the Gospel: these very expressions you shall find in Esai. 11. 12, 13, 14. which speaks of the calling of the Jews in the end of the Roman Monarchy. This is not (as chrysostom thinks) spoken of the day of Judgement; for that day Christ would not have us curious in searching after: but this Christ would have us diligently to inquire after, and therefore gives us a parable from the Figtree, to assure us, that by the precedent simptome, viz. of subtle deceivers, and blasphemous heretics, and cruel persecutors of the true Church, we may as certainly conclude, that this day draws nigh, as we may be certain the Summer's coming, when we see the trees bud forth and blossom: Indeed v. 36. he saith, that of that day and hour knoweth no man, but what day and hour is that? 'Tis the day and hour of the heaven and earth's passing away, that is, of the day of Judgement, that the Angels know not; but of the day of pouring out the Vials on Rome, and on the enemies of the Church, and of the Jews conversion, I am confident it is clearly held out in Scripture.  
Having laid down these things, to prove that the Witnesses rising, the Beasts ruin, the Vials pouring out, and the Jews conversion shall be near together: For a stronger confirmation, we may bring two texts, Rev. 11. 15. the seventh Trumpet sounds, and then the Vials are poured out; there the seventh trumpet begins Rome's ruin: and Rev. 10. 7. when the seventh Angel shall sound, the mystery of God shall be finished, that is, the mystery that Paul would not have the Roman Church ignorant of, Rom. 11. 25. If this be meant of God's work against Antichrist, than the seventh trumpet finisheth, as well as begins Rome's ruin: Compare it with Rev. 16. 17. The seventh Vial is poured into the air, that is on the Devil's kingdom, who is the Prince of the air, for the seven Vials are poured out, either on the earth, that's the seat of the Beast of the Earth; or on the sea; and rivers, and Sun, and throne, that is, the Pontifick State, which hath many strong holds and politic props to uphold it: the Sea, that is the Ecclesiastic state, that's the Pope's place, on this the vials must be poured, or else on the air, that's the Devil's Kingdom: so that the seven Vials set forth the complete conquest that God will make over all his enemies, which in Rev. 19 is more clearly described, where Christ goeth forth to battle against his enemies. The parties that fight this battle against Christ, are those that are under the Beast of the Earth; for Rev. 17. 13, 14. those ten horns rule as Kings, but are not Kings, who with one consent give their power and authority unto the Beast. these shall fight with the Lamb, and the Lamb shall overcome them; for he is the Lord of lords, and King of kings, and they on his side, called, and chosen, and faithful: this Lamb is the same that fights the great battle, Rev. 19 for v. 16. he hath the same title of honour, the King of kings and Lord of lords, that is, making good his promises which he hath made both to the Jews and Gentiles, he will now make himself known by his name Jehovah, not only making, but fulfilling promises; and, which is worth observing, here you see Christ v. 15. treading the winepress of the fierceness and wrath of God almighty, as in Rev. 14. 19 where when Christ comes against the Beast of the Earth with his sickle, he useth the same expression, to note, 'tis one and the same Beast both here and there. In Rev. 19 19 there john saw the Beast, and the Kings of the earth and their hosts gathered together to make battle against him that sat on the horse, and against his army: it may be this Beast is that in Rev. 17. which is the Beast of the Earth, Rev. 13. 11. and the Kings of the earth are those ten horns, Rev. 17. 12. which gave their power to the Beast, and v. 14. make war with the Lamb: By Beast is meant the Beast of the Sea, who by his Emissaries and Politicians promotes a war, & prosecutes it with all vigour and malice against Christ and his faithful people, and so stirs up the Kings of the earth, to make war with them; Observe, in this battle the Beast is taken, and with him that false Prophet which deceived them that received the Beasts mark, and them that worshipped his Image; these, in this battle were both cast alive into the lake that burns with fire and brimstone, that is, destroyed with a terrible destruction: I cannot, I dare not peremptorily say where this battle shall be fought, but certainly it must be where the Witnesses are slain, and where the Beast of the Earth sets up his new Government; for when the victory was got, it was got over the Beast, and the image of the Beast. And Rev. 20. 4. After this victory the Witnesses that were beheaded for Christ's cause, the same Offices were exalted, and the Ministry that suffered for not worshipping the image, and receiving his mark, these also were exalted, therefore this battle must be fought by the Witnesses, Christ being the conqueror (for in this battle the Lords mighty hand shall eminently appear) and it must be fought against the Beast of the Earth, and his party: now the Beast of the Earth hath set up his new government no where but in England, Ireland, and Scotland: in Scotland he is now endeavouring to set it up. That this great Battle, and the Vials pouring forth are one and the same thing, to me is clear. First, From the actors and parties on both sides, who are the same both in pouring out the Vials, and fight the Battle; and these act at the same time for Rev. 15. 5. When the Temple in heaven was opened, than the Angels came forth in white linen to pour out their Vials; and in Rev. 19 11. (where the great Battle is fought) John saw Heaven opened, and Christ on a white horse, who (Rev. 14. 14.) he saw in a white cloud, and his Army clothed in white linen, Rev. 15. 6. He treads the Vine-presses of Gods fierce wrath by the sword of his mouth, Rev. 19 15. and Rev. 14. 14, 20 he treads it with a sharp sickle: By all which 'tis apparent, that neither the Vials, nor this Battle, are to be fought until the Witnesses put off their sackcloth, and put on their white linen; and then by the same parties, at the same time, both are accomplished, which indeed are both one and the same thing in action, though several ways expressed for the clearing of the thing to the understanding of the Reader; For as the cutting down of the Vine, and the pressing of it in the Vine-press, notes the utter passing away of the Vine and the Vintage: So doth that other expression of casting the Beast of the Earth into the Lake that burns with fire and brimstone, signify his utter ruin: and this is clear by another argument, taken from the parties against which the Battle is fought, and the Vials are poured out, they are the selfsame Enemies (viz.) the Beast of the Earth, the Beast of the Sea, and the Prince of the Air, and their Kingdoms; these (as we have showed already, are the Objects of the Vials, and the Enemies which Christ overcomes, Rev. 18. 19, 20. & Rev. 20. 3.) are the Beast of the Sea, the false prophet which is the Beast of the Earth, and the Prince of the Air, which is called the Dragon, the old Serpent; now they are at one time also, Rev. 16. 16. when the enemies come to Harmaggaddan to battle, than the seven Vials, which is the final wrath of God, go forth in thundering, and voices, and earthquakes; and the great victory is expressed, by casting alive, both the Beast and the false Prophet, into the burning Lake, and chaining the Devil in Hell 1000 years.  
This great Battle cannot be fought before nor after the Vials be poured out, ergo, they must be both at one time.  
First, Not before the vials be poured forth, because this great Battle utterly confounds these three chief Enemies of the church; the Devil who sets up the Pope, who keeps the Witnesses in sackcloth; and the Pope who sets up the Beast of the Earth, who slays the Witnesses; and the Beast of the Earth who doth uphold the Popes and the Devil's Kingdom: Therefore I conceive the great Battle shall be fought against him, in whose ruin the Devil and the Pope's Kingdom shall be overthrown; and that's the reason, I conceive, why after this great Battle, Rev. 19 20. 'tis said that the Beast, that is, the Pope was taken, when only the false Prophet sought in person, and was ruined: because in the false Prophets (who is the Beast of the Earth) cause the Pope is most nearly concerned. Farewell Popery in these three Kingdoms for ever, when once the Beast of the Earth goeth to ruin: all the Statutes shall be in force then against Popery, which are now repealed, Esa. 59 18. This is the day of repaying vengeance to those Islands; the Pope shall be utterly ruined in Scotland, England, and Ireland: but now if these Enemies should be destroyed before the Vials be poured out, than Vials must be poured out in vain, for these three are the only Enemies of the Church; and when they are overcome, there are none to stand against the Church; the rest shall fear, and give glory to God.  
I do not believe, for my part, that the Turk shall be destroyed by the sword, non credo quia non lego (as Augustine saith) I do not find it any where in Scripture, that they shall be destroyed by the sword, unless they be put under the Devil's Banners (as well they may) and so be destroyed with the Devil: But my hope is, that their Religion only shall be destroyed, and they brought in by a mighty conversion to the Gospel: my reason is, because both the Hebrecians and Grecians are enslaved most to the Pope in spiritual thraldom: therefore the Pope is called both Abaddon and Apallion: now when the Pope shall be ruined, both Jews and Gentiles shall come in to Christ with more glory and fullness then ever, which may be in the destruction of the Western Antichristian Gentiles; but not in the Eastern Gentiles destruction, but glorious conversion. A remnant only of the Antichristian Faction shall be converted, Rev. 11. 13.  
Secondly, This Battle cannot be fought after the Vials are poured out, for the Vials produce the utter ruin of the Enemies of the Church: Now if the Battle should be after the Enemies of the Church are overthrown, it must necessarily be a Battle with the Air, (as we say) there are no Enemies to be subdued; all's finished when the Vials are poured out: Therefore by necessary consequence it is clear, that the great Battle, and the Vials, are one and the same thing. Now then put all together, if the Vials and the Battle be the same, and this Battle must be fought by the Witnesses, and their Army, with whom Christ by his mighty power will eminently go forth: (for in no other sense is Christ coming on a white horse to be taken) and these must appear in fine and white linen, which is contrary to sackcloth which in till then, they were, and at this Battle the Beast, and the false Prophet, and the Dragon, must be ruined.  
Then I prove that this Battle is not far off, and that from the Doctors own calculations in his Thanksgiving Sermon: There he proves to my hand from Rev. 13. 5. that Antichrist began his 42 Month's Reign, which makes up 1260 years; which is the time of the Witnesses abiding in the Wilderness, and in Sackcloth: Now (saith he) Antichrist began to work and act vigorously about the year 390 after Christ; I do believe this of the Doctors to be a real truth; and for confirmation of the same, I will add one word or two.  
I do affirm, that about that year, 390. the Bishop of Rome began to be formally Antichrist; for than they began to claim an independent power as unto the Magistracy and Ministry: He claimed a privilege of being exempted from the censures of Counsels, as being above them; for he made the Eastern Counsels but his Sons, and he their Father; and Sons have not power to censure their Father: and then they began to overlook Emperors, to excommunicate them, to depose them, and to free themselves from their censures. Hereupon the Magistracy and Ministry were in a short time brought under the Pope's feet, and made to wear sackcloth, and then the Church fled into the place prepared of God for her, Rev. 12. 6. which place is England, as shall be proved.  
The Devils stratagems of setting up Independency in the Chair of Rome, was the Key of the bottomless pit which the Devil put into the Pope's hands: and it is indeed the formalis ratio Antichristi; for Independency set the Bishops of Rome above Magistracy and above Ministry; above man's Law, and above Scriptures; and God's Law, as their Decretals manifest: therefore Paul 2 Thess. 2. sets him out to the life, ver. 4. He opposeth himself above all that is called God, above every Magistrate; and then he, as God, sits in the Temple of God, that is, in the Church of God; for Rome was for a long time the purest Church: Now in this Church the Independent Prelate sits as God, making Laws like a God: None but God hath an Independent power, but the Pope he takes upon him an Independent liberty, and authority and privilege of himself; and by himself alone, and without any other, he takes upon him to alter Scripture, add to Scripture, and detract from it: in this he sets himself even above God, and so is the true Antichrist. Now this Independent power, the Bishop of Rome began to put in practice about the year 390. to which add the just measure of the time of this Antichrists reign, which is 1260 years, and it makes completely 1650.  
The other pertinent place which the Doctor allegeth is, Dan. 12. 11. from the time the daily sacrifice shall be taken away, there shall be 1290 days, (that is years) now about the year 360. that destructive abomination of ruining their Temple's foundation, overturning their Altars, and destroying their Sacrifices, and burning their Utensels, and so putting to an end their Sacrifices, began: now add to 360. 1290. and it makes 1650. Now this year 1650. (saith the Doctor) must be the great year of doing great things against Antichrist, pag. 17. He calls wise men to consider, how here in England there hath been a King bound, and some Nobles, (he means beheaded) and how Kingdoms have been changed into Commonwealths; and how Scotland hath been beaten over and over, he leaves wise men to consider, whether these are not high acts of throwing down Antichrist: These acts he calleth pag. 18.) the making good of his Doctrine; and upon that account, exhorts the people to praise God, for cutting off the King, and throwing down the House of Lords; and from pag. 25. to pag. 27. or thereabouts, he sets up a tone of railing in the most ridiculousest style, and weakest way of arguing against the Protestants of England, for not keeping the Thanksgiving day, that I am ashamed our English Nation should be so much disgraced, as to have the Title of Doctor set before it. In pag. 32. he tells the Lord Major, and the rest of the Companies, That they must not only as Saints give thanks; but as people considered in opposite distinction to Kings, Monarchy being turned into Democracy, Kingdoms into Commonwealths. This Democracie he highly commends, and in the same page with a Whores (or rather with a Whoremasters) forehead, affirms this most andacious and notorious untruth, That this government was anciently among the Jews in the time of the Judges: I have already proved this Doctor to be a Teacher of false Doctrines; therefore I pass by these things, only I would entreat the Reader to take notice how under the pretence of crying down Antichrist, there are subtle deceivers not only crept in, but rushed in; and by authority maintained, allowed, and ushered in, to depress and destroy the true Saints and Church of God, by stigmatising them with the mark of Antichristianism, and to exalt and extol the actors and actions of these whose design is wholly to exalt Antichrist: Was it ever heard before, that Protestants made a day of rejoicing for the fall of a Protestant Nation, and a Protestant King? Who truly rejoiceth at this but Rome, and the Romish Factors? I'll say no more to this, but return to the Doctor's Calculations; and out of his own mouth, by God's grace, I hope to make it clear, that what he calls the throwing down of Antichrist, is the slaying of the Witnesses; and these which he calls the Saints, and Holy Ones, are they that are the slayers of the Witnesses.  
The Doctor is strongly conceited, that this year 1650. shall be a year of terrible things against Rome: his grounds for it are plausible, I do confess it, and I am upon the same grounds as confident as he, That Rome shall have a fatal blow immediately after this year: I know many are ready to laugh at this opinion, and say, Was Rome ever in greater pomp than now? When did ever Rome's Designs prosper more than now throughout Europe? Is it not a year of Jubilee, a year of feasting and rejoicing with Rome, how then can it be imagined, that Rome should have a fatal blow about this year? To this I answer briefly, Rome's prosperity is that great Sumptome of her ruin; for Rev. 18. 7. Her ruin shall come in that day that she thought herself most secure, How much she hath gloried herself, and lived deliciously, so much torment give her; for she saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire. In these two verses the Holy Ghost useth this as a strong Argument, to persuade us, that Rome's ruin shall be when the World lest expects it. Observe what the Lovers of Rome say in vers. 9, 10. They shall weep, and cry, Alas! Alas! thou great City, for in one hour is thy judgement come. By all which 'tis manifest, that Rome's ruin shall be sudden, and unexpected; and therefore 'tis an argument, that Rome's ruin is nigh, because of her pomp and great prosperity. I'll bring another proof for it in Rev. 11. 9, 10. It shall be a time of merry making and feasting. I am almost persuaded that the Holy Ghost points at the year of Jubilee that is now at Rome, to note to us, That when the slain Witnesses shall be dead in the streets, and unburied, than Rome shall keep a year of feasting and rejoicing; which year of feasting, is this present year, 1650. Now they are making merry, that a Protestant Parliament, a Protestant King, and a Protestant Ministry, are overthrown: but mark what follows on a sudden, those Witnesses, that Protestant Magistracy, and Protestant Ministry, stand on their feet, and then comes the Earthquake, which shakes their Enemies to the ground: So that the day of Rome's rejoicing doth but usher in Rome's ruin: And therefore prosperity and success so much cried up by this Antichristian Doctor, is an argument, to me, of their speedy ruin. Would but the Doctor read Rev. 11. 7, 15. wisely, he might see himself with shame, acting the part of one of Antichrists Ministers: I perceive he knows well that Antichrists reign is near at an end; he that knows that, cannot (if he search diligently) but see in Rev. 11. 7. that three years and an half before the Pope's ruin, a Beast shall arise, and slay the Witnesses that have finished their Testimony, that is, a godly Magistracy and Ministry; when they had agreed to root out Popery, and establish uniformity in Doctrine, Discipline and government, this Beast that doth these things against the Witnesses, he cannot but see is he that riseth after the ten Kings subject to Rome: he riseth (say Interpreters) in the end of the Roman Monarchy, and throws down three of the Kingdoms, and changes laws, and times, and wears out the Saints, three years and an half, the selfsame that slays the Wintesses, Rev. 11. 7. and after that he and his crew keep thanksgiving days, that they that hindered them in their designs (they say obstructed justice) are removed, one of this crew, and one of these Antichristian Beasts the Doctor proves himself. This Beast, I have already proved, is an Independent, and pulls down the lawful Magistracy and Ministry, and sets up his own Preachers, and his own government: We have showed his government in Rev. 13. and in Dan. 11. 37. 'tis the god Mauzim, that is, a government that he sets up by the power of his sword, a sword force: Now I prove that this power of forces was set up in or about September in the year 1647. for then did the Beast of the Earth get the Navy into his hands, and all the Land Forces throughout the Kingdom, either to disband them, or command them; he got all the strong Holds and Castles in the Kingdom under his command; and about the same time he laid violent hands on the Kings Maj. and clapped his royal person up in prison, suffering no man to come near him; and about that time made an assault upon the Parl. imprisoned some of the Peers, some of the chief Citizens of London, and some of the House of Commons, enforcing others of the most noble of the House of Commons to fly, and set up his own engaged Party in the House, to over-top the others: Here began the Beast to reign, and here began the slaughter of the Witnesses, all which was about September or October 1647. By which account we shall bring it almost even with the Doctors, that this Beast that riseth out of the bottomless pit, and slays the Witnesses, the time of his reign must be consummate soon after the end of this year 1650. for then his three years' reign is up, and then the time of the Witnesses lying slain is up, and then they must rise, and then the Vials must be poured out, and the earthquake will come upon the enemies, and then the Beast and the false Prophet shall be cast alive into the burning lake.  
I verily believe that we are near to that prophetic great day prophesied of in the old Testament: In the old Testament 'tis called a great Day, and so 'tis called in the new Testament, Rev. 16. the battle against the enemies of the Church is called the battle of the great day of God almighty, that is, of the great year of God; God will do great things for the Hebrews this year, both for the ten Tribes, and the two Tribes. Great things will he do for the Gentiles this year, and terrible great things will he do against his enemies. This day is called Hos. 1. 10. the great day, What day is that? the Context tells us, 'tis the day of the conversion of both Tribes, and uniting them under Christ. In Obadiah 15. 'tis called the day of the Lord upon all the heathen: God will plague the enemies of the Church, verse 16. but verse 17. on mount Zion shall be deliverance, to note this day is the day of rendering vengeance on Rome, Rev. 18. and of saving mount Zion, deliverance shall be there, Rev. 14. 1. for the Lamb stands on Mount Zion, and all his sealed Ones with him: in Zach. 14. (for I can multiply proofs from every one of the Prophets which illustrate this day) I mean to sit down and give the Reader a view of this Day of the year 1650. by the Doctors and my account, as Zach. 14. describes it, he gives us a full view of this Day: He calls it the Day of the Lord, ver. 1. But what shall be done in that day? in general the spoil (meaning the Church's spoil) should be divided in the midst of her, ver. 2. For I will gather all Nations against Jerusalem to battle, and the City shall be taken, and the houses rifled, and the women ravished, and half of the City shall go forth into captivity, and the residue of the people shall not be cut off from the City. Here is a particular Narration of the Church's affliction in this day: This must be understood (saith Diodate) of the spiritual and corporal Wars which Antichrist shall make against the Church. I do believe this Exposition to be really true; for as he saith, God shall suffer a great part of his Church to be discomfited and subdued, Rev. 11. 7. as Diodate is excellent in his Annotations, so on this text he is most excellent: for he turns us to the right place, to find out the Enemy, that afflicts the Church with this sore affliction; and that is in Rev. 11. 7. the Beast that slays the Witnesses; & Dan. 7. 25. wears out the Saints; he makes war with them, and overcomes them; Cornelius è Lapide, in one sense, understands this in Zachary, of Antichrists tyranny over the Church: so that this verse gives a description of the Beasts tyranny that slays the Witnesses: Indeed some of the Rabbins understand it literally of Antiochus rifling Jerusalem; but their 〈◊〉 are not 〈◊〉, therefore we pass them: of all men Oecolampadius comes nearest the sense of this text in the explication; he parallels the first verse with Matth. 24. which speaks of the great tribulation of the Church towards the end of the world, per Antichrist, ver. 2. By Jerusalem, he understands the visible Church of true Believers, by all Nations, or Gentiles He chiefly understands Antichrist, who subdues poor souls, by the ensnaring of their consciences in his Trap of Deceit, and Fetters of Tyranny: so he understands the taking of the City, Sicut enim milites domus devastant, virgins stuprant, ita Antichristus Christi sponsas animasque vitiat. This text agrees with that kind of Government the Beast sets up, Rev. 13. 11, 17. and with the actions of that King, Dan. 11. 36, 37, 41. He shall enter into the glorious Land, and many shall be overthrown by him: and ver. 39 He shall divide the Land for gain: There's the spoil divided: this is a type of the affliction the Gospel-Church shall be in, when she is going out of Babylon to a Reformation: It shall be a day wherein all these Vipers of Hell shall appear; which Paul tells us of, 2 Tim. 3. 12. 3, 4, 5, 6. Rebels and Traitors, Heretics and Blasphemers, who assault Government as a Town, and rifle the glory of a Kingdom, as a City taken by storm. They commit spiritual Rapes, by leading silly women captive after their heresies: Therefore Christ tells us, Mat. 24. it shall be a time of tribulation with the Church; for false Christ's, and false Prophets shall deceive many, the Church of God shall be miserably torn, as a City taken by storm; but what follows? Then shall the Lord go forth and fight against those Nations, as when he fought in the day of battle, and his feet shall stand (in ver. 3.) that day upon the Mount of Olives; in eo loco (saith Oecolampadius) ubi pseudochristi pravaluerunt, ibi veniet Dominus in majestate: So that we must look for the rising of the Witnesses in that Kingdom, where false Christ's, and false Prophets prevail: this learned man is mistaken, in that he applies it to the Day of Judgement. Observe how this suits with Rev. 13. 11. to the end, and Rev. 14. 1. After the Holy Ghost had described the Tyranny of the Beast in Rev. 13. immediately follows, Rev. 14. 1. Christ standing on Mount Zion with his sealed Ones; and here you see him standing on Mount Olivet.  
This is that day which the Church of the Jews, I mean the godly Jews, longed to see. These feet of Christ's Solomon in his Song commends, and Isa. 52. 7. There the Church admiring, saith; How beautiful upon the Mountains are the feet of him that bringeth glad tidings; that is, Christ.  
I conceive by feet, are meant the Witnesses, which Rev. 10. 1, 2. are called Christ's right foot, and left foot; for they are the Instruments that Christ makes use of for the propagating the Gospel! It cannot be meant literally of Christ's feet, but of a godly Magistracy and Ministry, which the Lord shall eminently promote, Rev. 11. 11. by restoring them to that condition they were in when they finished their Testimony, immediately before the Beast of the Earth slew them; yea to a far higher state.  
God shall set the Magistracy in the Throne again, and Ministry in their places again; they shall stand on their feet again; they shall be higher in power and greatness then ever they were: therefore ver. 12. they are said to be called up to Heaven. Observe; as the Beast that slew the Witnesses and his party, brought the Witnesses into as much disgrace as might be, ver. 9 in not suffering their dead bodies to be buried; that is, using them with the highest acts of insulting cruelty: For the expression (as I conceive) is taken from insulting Warriors, whom in a vaporing bravado, to show how much they disdain their Enemy, and how basely they esteem of him, tell him, they'll give his body to the Fowls of the Air; that is, disdain to give him the honour of a burial; thou shalt die as a Dog. In the great Duel fought betwixt David and Goliath before they fought, you shall find these insulting expressions proceeding from each of them to the other, in the 1 Sam. 17. 44. said the Philistin to David, Come to me, I will give thy flesh to the Fowls of the Air, and the Beasts of the Field. The selfsame saith David to Goliath, ver. 46. They could not throw more indignominious expressions into the face of each other than these: Now this is practised against the Witnesses by the Beast and his party that slays them: but as their cruelty towards them is exceeding, so shall their honour in their exaltation be exceeding; and their enemies repaid with the same ignominy and reproach, Rev. 18. 6. Reward her as she hath rewarded you: How is that? Why he gave their carcases to the Fowls of the Air; and the Witnesses must now give the Beast and his Army's carcases to the Fowls of the Air: and therefore, Rev. 19 11. When Christ rides on his white horse, and ver. 14. his Army follows him on white horses (these are the Witnesses risen) and when the Kings of the Earth and their Armies gather together (as in Zech. 14. 2. they do; for 'tis one and the same battle) than Christ, ver. 17, 18. calls the Fowls to a great Supper, even to the carcases of his Enemies. Here Christ pays them home in their own coin; they would not suffer the Witnesses to be laid in grave, and God will not suffer them to be put in grave, for the Fowls shall eat them: this Battle in Zech. 14. 3. and Rev. 19 is one and the same, because 'tis fought by the same person Christ, and the same Army, and in the same place, and at the same time as we shall make manifest.  
This battle shall be fought when Christ's feet stand on Mount Olivet: the great question is, What is meant by Mount Olivet, or the Mount of Olives? Take it literaly, it was a Mount which stood on the East side of Jerusalem; which for the goodly Olives, and the plenty of Olives, that it yielded, it was called Mount Olivet: This was the place of Christ's delight; there he was most conversant; there he preached, and there he usually resorted to pray: No Mountain in the world had so much of Christ's presence, and his Ordinances, as this Mountain: there Judas betrayed him and his Disciples; there Christ appeared again after his resurrection; his feet stood on Mount Olives before he ascended up into glory: there he ascended into Heaven in the sight of those that crucified him; for that Mount looked into the streets of Jerusalem, and they in Jerusalem could plainly see the Mount of Olives.  
Hence judicious-learned Interpreters conclude, that by Mount Olives, in the Prophet's sense, is meant the Church of Christ, where the Ordinances of Christ are purely, frequently, and powerfully taught; and where submission to Christ, as Lord and King, is yielded.  
Upon this ground, Martinus applies this expression of the Prophets to the Church of Rome, affirming Mount Olivet to be the Church of Rome: quia ad pedis Christi seipsos subjiciunt, because they subject themselves to Christ: For Oil (say the learned) is an hieroglyphic of submission and subjection. Ambros, in Luke 21. expounds Mount Olivet to be the Church: Some of the highest and chiefest of the Independents of this age, are of the same opinion; and therefore do not stick to say; that Mount Olivet is England, which is the most delightfullest place for Ordinances in the World.  
Since the Romanist and Independent agree, and will have it so, it will be treason to gainsay them; we'll therefore comply as much as may be: For my own part I do believe, that by Mount Olivet, is meant some eminent delightful place in Europe, famous above other places, for Religion, for Doctrine, for Discipline, and Government, and for eminent Saints.  
I do believe it is meant that place where one (like Judas) both a Thief and a Traitor, and an Apostate, and a deceitful Hypocrite, riseth up with his armed men, and with a kiss, of pretending to exalt Christ, and promote the interest of Saints, betrays the cause of God, and the chief Instruments of a Reformation, into the hands of the High Priest of Rome, who by his instruments crucifies them.  
2. I believe it is the place whereas Christ was betrayed, so there he shall rise again; for Christ's feet, after his resurrection, were seen standing on Mount Olivet: so I do believe the Witnesses that this Judas-like fellow shall betray to death, shall rise again in the same kingdom or place; there they shall stand on their feet, and be called up to Heaven, that is, to high promotion, far above the reach of their Enemies.  
I conceive this Mount, and that in Rev. 16. 16. are one and the same: for Harmagedon (saith Brightman) signifies a Mountain of delight: the same (saith he) in Dan. 11. 45. The enemy that goes against the Church, shall pitch his Tents in the glorious holy Mountain; or, as in the Original, in the Mountain of delights of Holiness.  
These expressions of the Holy Ghost, in these several places, set forth one and the same thing to us, if we view but the scope of all: for in all three places, 'tis one and the same Enemy going forth to battle against the Lord Jesus in one and the same place, and at one and the same time, and produceth one and the same effects; for in Dan. 11. the Enemy goeth to utter ruin by the coming of Christ, Dan. 12. 1. & Rev. 16. 16. that battle produceth the seventh Vial which finisheth all; and in Zach. 14. 3. Christ shall fight in that day, as when he fought in the day of battle: when ever Christ fought a battle he ruined his Enemies; so will he here, as in Judg. 7. Esay 9 4. Now if the Romanists and Independents will give me leave to join Scotland and England, once united (accursed be he that was the cause of their separation) I will comply with them, and conclude, that these two Kingdoms are the Mount of Olives, where Christ's feet shall stand in the day of battle; 'tis that place where the Witnesses were betrayed and slain, and that place, where, in the sight of their Enemies they shall ascend to Heaven; that is, be eminently exalted above their Enemies.  
V. 4. And his feet shall stand in that day on the Mount of Olives, which is before Jerusalem on the East, and the Mount of Olives shall cleave in the midst thereof towards the East, and towards the West, a very great valley; and half of the Mountain shall remove toward the North, and half the Mountain toward the South, in that day; that is, the day that the spoil is divided in Jerusalem; and the Gentiles gather against Jerusalem to battle, the same day that the Beast makes war with the Saints, and overcomes them, Rev. 11. 7. and Dan. 7. 25. and when they shall gather together to Harmageddon, Rev. 16. 16. and when he pitcheth his Tents in the Mountain of delights of holiness, Dan. 11. 45. In this day shall be these great things done as followeth: The Mount of Olives shall cleave in the midst thereof, towards the East, and the West, a great valley.  
Note, This is spoken of the last years reign of the Beast of the Earth; and therefore 'tis called one day, a prophetic day, which signifies one year: For this verse sets forth the great Rent that shall be made by the Beast of the Earth, amongst those that were formerly united under one King, and in one Faith, and locked fast together in one Covenant: amongst these there shall be a breach in the last year of the Beast of the Earth's reign. The Mount of Olives shall cleave in the midst thereof. Here is the great sign foregoing the great battle, wherein Christ will appear on his Church's side: the half of the Mount of Olives shall remove to the North, and half to the South.  
Observe here, there was a Union before the North and the South was united; and now they are divided, the Mount of Olives is divided; but one delightful Mountain in the World, and that divided! this is terrible. A great division in the Church of God: those that were united in one covenant shall be broken and divided; insomuch that Sermons shall clash against Sermons, and prayers against prayers, and Fast days against fast-days: it shall be a vast breach, for there shall be a Valley towards the East and the West. The Chaldee renders it, a very great Valley: and the Septuagint read it, a very great Gulf: so that the North cannot pass to the South; nor the South to the North: There shall be an irreconcilable breach made betwixt them; they shall prohibit any commerce or trade with them; they shall be at as great distance in Opinion, Judgement, and practice, as the Covenant is at a distance from the Engagement, or the Engagement from the Covenant.  
Covenanters cannot pass to the Engagers without perjury, and the Engagers cannot pass to Covenanters without forfeiting their allegiance to their acknowledged Masters.  
This, I conceive, is the Valley that shall be made towards the East and West, which must needs be Eastward and Westward when the Mount is divided; and half removes towards the North, the other towards the South.  
The Fathers, many of them, misinterpreting this text, by giving a bare literal explication of the words, differ therefore in the application: some apply this text to Titus, and his Army's Exploits upon Mount Olivet. Others feign, that 'twas then when God with his Angels fought for the Maccabees on that Mount against Antioches. Others think that 'twas then fulfilled, when Constantine fought against the Arrians; at which time, on this hill, the sign of the cross appeared.  
Hence (it may be) Theodoretus and Hierom conceive, that this hill was divided into four parts like a cross; but these have but fabulous grounds for their opinion. Zanche, Vatable, Lycanus, and many others, say 'twas divided but into two parts; but I humbly conceive, that in a literal sense, Mount Olivet was never divided into two.  
Therefore the text is not to be understood literally, but figuratively, and parabolically under these terms and Expositions, setting forth some eminent place in the world, which is eminent for holiness and unity in Doctrine, and Government, but unexpectedly rend, and miserably divided into two grand parties, which shall be at so great and vast a distance in opinion and practice, as 'tis impossible to reconcile them one to the other: the one shall swear to maintain King, Lords, and Commons; and the other shall swear to suppress King and Lords: the one shall swear to maintain true Religion in Doctrine, Discipline, and Worship, and the other shall practise the destruction of Religion in Doctrine, Discipline, and Worship, by a toleration of all Religions, and supporting Popery; by taking away all Oaths offensive to Popish Tenants, and all Statutes offensive to their persons and estates, and striving to destroy sound steadfast principled Protestants, by imposing Oaths upon them against their consciences, and by taking away their privilege of the Law from them, so laying them open to all manner of misery.  
By this you may see I am strongly induced to believe that the Mount of Olives is England and Scotland, formerly united under one King and Religion, and under one solemn League and Covenant.  
That part of the mountain divided to the North, I conceive, is Scotland; That part to the South I conceive (according to its situation from Scotland) is England: betwixt these there shall be a great Gulf; a Gulf betwixt their principles, so deep and wide, that all the World shall take notice of it.  
If any man should doubt of Scotland being part of the Mountain of Holiness, in regard of the base reproaches of late cast upon them, I'll desire that man to read Mr. Jeremiah Burroughs opinion of Scotland, in a speech made at Guildhall, London, Octob. 6. 1643.  
Scotland, saith he, is a Kingdom beloved and honoured of God, by whom God will do great things in the latter Age of the World; 'tis a Philadelphia, 'tis more deeply engaged to God than any Nation in the World by Covenant, 'tis the most reformed Nation under Heaven, 'tis the greatest Enemy to Antichrist in the World, and the most successful, with whom God hath most eminently appeared: they are exceeding wise, exceeding just, and full of Christian love. This was Mr. Jeremiah Burrough's opinion of the Kingdom of Scotland; and if he say it, I hope honest Independents (if there be any) will believe it.  
V. 5. And ye shall flee into the Valley of the Mountain, for the valley of the Mountain shall reach unto Azal; yea, ye shall flee like as ye fled from the Earthquake in the days of Uzziah King of Judah, and the Lord my God shall come, and all the Saints with thee. This time shall be a time of great terror. Hunc terrorem dominus praedicit, Luke 21. saith Oecolampadius, where men's hearts shall fail then for fear of the commotions which in this age shall come, and ye shall flee into my Mountains. So Hierom reads it. For the Valley of the Mountain shall reach unto Azal. Many of the ancient Interpreters read Azal as a proper name, and so pass it by: So doth Pagnine, Aquila, Vatible, and the Chaldee: but Soman renders (Azal, usque adproximum, to some place near at hand. Others (as Tygurine and Arrias Montanus) conceive 'tis meant some secure place, where God did hide his Church from Antiochus his fury: but Hierom and Lyranus expound it thus, That ye may flee into the Valley which lieth betwixt Moriah and Mount Zion, that was a secure place: for it was betwixt the City wall and the Temple.  
But others, more near the Hebrew text, interpret [Azal] usque ad separatum: so Deodat speaking of Azal saith it signifies a separation. So that the plain sense of the text seems to be this, Ye shall flee into the Valley of my Mountains, that is, Yea that are the sealed ones of the Lamb, that refuse to worship the Beast, or his Image, or receive his mark, that is, subscribe his Engagement; Ye shall flee into the Valley of my Mountains, that is, that place or Nation which keeps my Covenant, and observes my statutes to do them, there God will dwell where his Laws are observed, and his Ordinances maintained in purity: but that Nation only in the World, this day, is Scotland: and the reason why God will have them to fly to his Mountains, is in the next words, For the Valley of the Mountain shall reach unto Azal, that is, The breach betwixt the two Kingdoms shall reach unto a separation: It shall separate true Subjects from Traitors, sincere Professors of Religion from Apostates and Hypocrites, Covenant-keepers from Covenant-breakers, Sheep from Goats: Thus the breach betwixt the Kingdoms shall make a separation in Persons, in Prayers, in Sermons; in every thing there shall be a separation. In Cant. 2. 27. the Church prays thus, Return my wellbeloved, and be like a Roe, or a young Hart, upon the Mountains of Bether: this word [Bether] seems to match [Azal.] for Bether signifies a separation or division: Now on a Mountain of Separation the Church Prays Christ to appear: it seems to me a prayer made for this day, for verse 4. 'Tis when the Jews that are obscured shall be converted, and ver. 15. when Herericks shall spoil the Church; then in such a strait the Church prays that on the Mountains of Bether, that is, In the divided distracted Kingdoms he would appear for the Church's deliverance: it shall be a time of flying, a time of hot persecution; but the only place for safety for the Saints, will be the Valley of God's Mountains [ye shall flee] is either God's admonition to the people that are on the South part of the Mountain, to flee into the North part of the Mountain, assuring them, that in that Kingdom only safety will be found for the Saints. Or else 'tis spoken by way of discrimination, to show which way the true Saints of God will take: They will flee in their affections to the other side; they will be on the Covenant side, and on their side which keeps Gods Ordinances pure, and resolve to adhere to their Covenant: you shall in this day know a Saint by his prayers, and his fasting, and his thanksgiving. A true Saint will die rather die then keep a day of rejoicing for the overthrow of the Saints: but the other party that slay the Witnesses, 'tis their duty, they owe it to the Devil: therefore Rev. 11. they send gifts one to another, and make merry, and why? Because they that would have prosecuted the ends of the Covenanted-Reformation are overthrown: Nothing but a sincere Reformation is a terror to Apostates, Hypocrites, and carnal professors: but now they being overthrown, the Ingagers, the Worshippers of the Beast, make merry and send gifts one to another, that is, keep Thanksgiving days.  
But you may know a true Saint, he abhors it; he mourns and covers his face with sackcloth; he flies in his prayers to the other side of the Valley, to the Valley of God's Mountain, his heart and affections shall be there.  
Yea, ye shall flee like as ye fled from the Earthquake in the days of Uzziah King of Judah, 2 Chron. 26. 16. There Vzziah after his good success in the War, apostatised from his former good life; his good success made him selfconceited, and turn Independent, that is, take upon him the Priest's Office as well as the Kings: He would be the only Saints in the Kingdom, by usurping the Priest's Office; the Priests being godly bold men, protest against him and his proceedings, as against the written Law of God, against the Scriptures: but that's all one to him, the impulse of his spirit was such, upon his good success in his late Wars, that notwithstanding the Priests protest, he was resolved to carry on his Design. Hereupon there grows a civil war, as 'twere, betwixt the Covenant-keeping Priests, and the Covenant-breaking King: the King hereupon resolved to murder the Priests that stood in his way and crossed his Design, Et mox ut Rex minatus est mortem Sacerdotibus (saith Josephus lib. 9 cap. 11. Antiquit.) as the King was breathing out the threatenings of death against the Priests, God, from Heaven, smote the King with a leprosy in his face; whereby it appeared, that the new-created Saint was an unclean creature, fit to be cast out of the Temple, and to be banished the society of men. This man's wickedness brought a terrible Earthquake upon the Kingdom, such a one as was, for its terror, never before known in Judea; it cloven the Temple in twain (saith Josephus) and before the City (in a place called Elegy) the half of a Mountain that stood to the Eastward, brake, and fell, and removed, for the space of four stadia, so that the highways were stopped up, and the King's gardens of pleasure were wholly ruinated and disfigured: this Earthquake could not choose but amaze and terrify the people, and make them flee out of their houses.  
Such a time of tribulation and terror it shall be when God comes to destroy the Beast of the Earth, that takes upon him the Office of a Minister of the Gospel, to teach and preach, publicly, Divinity: this Usurper that goes on and persists in his wickedness and bloody attempts against the true Church, and the godly Ministry.  
Therefore 'tis said at the destruction of this Beast, Rev. 11. 13. That there was a great Earthquake, and the tenth part of the City fell; and at (Rev. 16. 18.) the pouring out of the seventh Vial there was a great Earthquake. This clearly shows us at what time we must expect these things, 'tis at the sounding of the seventh Trumpet where are Earthquakes; and the next words make it more clear, And the Lord my God shall come, and all the Saints with thee. Oecolampadius thinks, that when God hath ruined Antichrist, than the day of judgement shall be: but saith he, Quidam dicunt intercessurum tempus quoddam inter regnum Christi, & Antichristi mille Annos; so that this is no new Opinion: Of this opinion am I; for I believe before the Day of Judgement, and after the ruin of Antichrist, there shall be 1000 years, as I shall make appear (saith Deodat) He shall come to destroy Antichrist, this is the time of the seventh Trumpet, when Christ shall come on his white horse, and all his Saints clothed with white linen, and riding on horses shall come along with him, Rev. 19 and Rev. 14. 1. After the Beast of the Earth is measured, numbered, weighed, and found too light, then follows Christ standing on Mount Zion, with all his Saints with him: so in Dan. 7. 9 after Daniel saw the little horn (which is this Beast of the Earth) immediately follows the Lord Jesus, his Throne is set up, and thousands, and ten thousands ministering to him, and in Dan. 11. 45. When this Beast of the Earth (for 'tis the same) pitcheth his Tents in the Mountain of delight of holiness, that is, that part of the Mountain to the North, which is Scotland, there God shall ruin him: and then immediately follows (Dan. 12. 1.) in the next verse, Michael, that is, Christ shall stand up, who standeth for the people, and there shall be a time of trouble, such as never was since there was a Nation: at that time the Jews shall be called out of the grave of sin and unbelief, to the lively knowledge of the Gospel: These things are so clearly spoken of one and the same time, and persons, that he that reads them seriously cannot but see they are all Prophecies, foretelling the things that shall come to pass in this age of the world.  
V. 6. And in that day (that is, say many Interpreters, when Christ shall come to destroy Antichrist) there shall be no clear light, but dark. Others read it better (the light shall not be clear nor dark) to a word it is [the light shall not be precious nor thickness] it shall neither be a time of precious light and Gospel-knowledg, nor a time of thick darkness: It shall be a time of the strangest uncouths condition to the Church as ever was: Magistracy shall be laid aside, Ministers shall be persecuted, outlawed, banished, and all this by the Saints, the men that pull down Antichrist (as they say) there's the mystery, there's the sadness; men that hold the same principles of Religion, that were baptised with the same baptism, that have fasted with the Saints who are real Saints, that have communicated with them at the same Table, they shall persecute the Ministry; these shall rejoice at the fall and ruin of the Church; these men shall cry, at the affliction of the Just, Ah, ha, so we would have it. Is not this a dismal day when one Parliament man shall imprison another, and one Minister envy, and reproach another.  
It shall be neither day nor light, light nor dark; men shall not know what to make of the times: one shall say 'tis Evening, another shall say 'tis Morning: another shall say 'tis Noonday: another shall say 'tis neither. One saith (as my fine Doctor that I deal with) that 'tis the morning of a glorious Reformation: Behold how far it is carried on, even to the murdering of a King, and blowing up of a Parliament. Another (and that justly from Scripture-grounds) saith, this mock-reformation is the slaying of the Witnesses. Another saith, in the grief of his heart, the Evening of the Gospel is coming upon England, and God is carrying it into some other Nation: as God, when the Jews rejected a Reformation, lost the Sunshine of the Gospel, and it shined gloriously upon the Gentiles: so when Christ comes to call the Jews, the Gentiles that despise that way of Christ's coming in a Reformation-way to call the Jews, may justly have the Gospel taken from them; and the Ministers may give that doleful farewell to England, that Paul gave to the Jews, Behold, we turn from you, and go to the Gentiles: This is justly to be (I know not whether I had best say hoped, or) feared; yet for my Countries and Kinsfolks sakes, I'll say feared: but England is most unworthy, it hath rejected a Reformation, and I much fear the set-day: and God, by persecution (as fourteen years since, by the Prelate's persecution he did) is now calling his Ministers away to some greater Harvest; for here they fish day and night, and catch nothing: they plow and sow abundantly, but they reap no fruit: In New-England the harvest begins to increase upon those few Labourers hands, there the poor souls can weep out a whole Sermon; and in the midst of their business, in their hard labour their souls in the field can groan within them for wounding Christ: and here in Old-England men despise the Ministers, and the message they bring, persecute them, slander them, and use all violent means to drive them out of the Kingdom: Really, I much fear, 'tis Evening with England: but what do I mean? I forget myself, I am expounding.  
It shall neither be light nor dark, that is, it shall be neither night of despair, nor day of assurance, it shall be neither night of dispondency, nor day of comfort. What shall I say? I will say no more; for I am confident every man that lives, in these times, that is in his senses, and observes the times, hath a ready Comment upon this text. Oecolampadius refers this to Luke 21. where the Sun shall be darkened, and the Moon shall not give her light; it may be v. 7. represents the state of the slain Witnesses: but it shall be one day, it is known to the Lord: By day is here meant a year, a Prophetic day; though this Beast of the Earth reign three years and a half, yet he shall thus tyrannize but one year, that's the comfort; he shall make a rent betwixt the North and the South but one year; 'tis but one year that it shall be neither light nor dark; and here is the comfort of all, in the evening of that day, that is, in the later end of the year it shall be light, he shall tyrannize in Scotland but one year. Now the great question is, what year this year is, when 'twill be: the Doctor saith, this year. Though I cannot fiddle with the Doctor, yet I'll keep time with him as near as I can. Doth he say great things shall be done against Antichrist about the year 1650? So do I: But here the Doctor and I shall run in discords: those whom the Doctor calls (I am confident against his conscience) Antichristian, I upon sure and infallible grounds call them visible Saints: that is, the Kingdom of Scotland, that now defend the Covenant-cause, and a distressed lawful Magistracy, and a lawful rightly constituted Ministry and Ecclesiastic Discipline. And those whom the Doctor calls holy ones, the holy Heretics, and the holy Gunpowder Traitors, and the holy Covenant-breakers, and the holy Apostates, (for they are visibly such to all the world) those I call by their right names, as they appear to the world by their actions, viz. the last bloody enemies of the Gospel Church, who in the later part of the last times (as M. Tho. Goodwin saith) shall arise and slay the Witnesses; that is, a godly Magistracy and Ministry, who had finished their testimony, and fitted all things for a complete reformation: these enemies of the Church, I call them enemies, and these goodly painted hypocrites, I call them so; I do not number them by their names, but I count them by their actions, by what they do, not by what they say: and thence I conclude infallibly, they are Antichristian, for by their fruits, not leaves, I know them to be such; and (contrary to the Doctor) I do verily believe, that soon after this-yeer 1650. God will raise up the Witnesses in Scotland, overthrow, consume, and utterly destroy the Doctor's holy Army, holy State, and holy Commonwealth: And my reasons are taken partly out of the Doctors own mouth: for about this time the Pope of Rome's tyrannising over the Church is expired; and to go one step further than the Doctor, within six months, I conceive, after the end of this year, 1650. the reign of the Beast of the Earth which slays the Witnesses is out, and the time of the Witnesses lying dead is out, and they must rise, whose rising is the Beasts ruin; the rising of a lawful Magistracy and Ministry will be the ruin of Democrary and Independency: For the battle must be fought by lawful Magistracy and lawful Ministry, against Usurpers in Church and State.  
The Doctor hath proved that the Pope's time of tyrannising is out in 1650. My business then shall be to prove, that he that slays the Witnesses, his time is out soon after the end of this year 1650 I have proved it already, I will therefore only explain that part of Dan. 11. from v. 36. to the end, not precisely every verse, but so much as may illustrate the tenant, that in all probability immediately after the end of this year 1650. will be the downfall of Cromwell and his Army, and his new government, which he hath by his sword erected. Observe therefore this, that Rev. 13. from verse the 11. to the end, and Dan. 11. 36. to the end are spoken both of one Beast, and do both in the same manner set forth his government, and tyranny, and bloody cruelty, and success in his actions: therefore you read in Rev. 13. 14. of an image which he makes men to worship, and in Dan. 11. 36. you read of the god Mauzzim that he sets up: both these are one and the same thing, and signify a sword-power, that this Beast shall set up: I have many learned Expositors on my side in the interpretation of both texts, and some of the Fathers, with whom I fall full jump in the explication; for they say that the Beast, in both places, is that Antichrist that shall arise when the Roman Monarchy shall be destroyed, and slay the Witnesses, and reign three years and an half: Now we must reckon the beginning of this Beasts reign the time that he set up his god Mauzzim, and exalted himself above all other government; and this was when he got the ships at sea, the Forts, Castles Forces, Magazines, & whole power of the sword into his own hands at land: This was done in the year, 1647. and about September or October. In the same year, so that near about that time, we must begin the Beasts reign; and then about the evening of the day, that is, the latter end of that year, when he divides the two Kingdoms, the Beasts three years & an half will be out: but mark what shall come to pass immediately before this year of division, Dan. 12. 40. At the time of the end shall the King of the South push at him, and the King of the North shall come up against him like a whirlwind, with Chariots, & with Horsemen, & with many ships: In Zach. 14. 14. there you have the Mountain divided into North and South: Here you have in this verse the North and the South joined together, to overthrow the Beast of the Earth, which hath set up his God Mauzzim his Sword-power: This was clearly fulfilled in the Northern Invasion, and the Southern Insurrection; I will not enlarge here in so plain a thing: but what shall be their success? they shall be overthrown by him, and he shall enter into the Countries, and shall overflow and pass over: [He] that is, he that sets up the God Mauzzim, he shall overtop both the Northern Invaders, and the Southern Insurrections: neither the King of the North, nor the King of the South shall overcome him, he shall pass over them, v. 41. He shall enter into the glorious Land.  
I am of Mr. Jeremiah Burroughs opinion, that Scotland is the gloriousest Land in the world for holiness: therefore I think it is meant Scotland, that he should enter; as he did, after he had defeated Hambleton's forces, he entered the Kingdom of Scotland, and many shall be overthrown: Some read [and many Countries shall be overthrown] but there is no such word as (Countries) in the Hebrew: Therefore I humbly conceive 'tis better read, and many shall be overthrown, that is, many noble families, many great persons, and many people shall; but these shall escape out of his hand, Edom, and Moab, and the chief of the children of Amon: the ancieut, and the latter Expositors, have mistake this text, in allowing it only a literal sense, which the Holy Ghost intends not; for by Edom, and Moab, and Ammon, are meant the Enemies of the Church, who plead the same privileges that the Church pleads; as Esau was the eldest son of Isaac by birth, but he sold his birthright, and became an apostate, and so did his posterity, who were from him called Edomites: But these Apostates pretended (as the Church of Rome doth) that they were the true Church, because they came from the eldest son of Isaac: and so Moab and Ammon, though most abominable Idolaters, yet said, that their father was Lot, and they were the true Church, though they were begotten in incest; as all Heresies and Heretics are gotten by corrupting the Holy Word, and Truth of God; so that by Edom, and Moab, and Ammon, that escape this Beasts clutches, may be understood Heretics and Apostates: if so, how clearly doth this point out of the Beast to us? or if by Ammon and Moab, may be meant those murderers of the King, Traitors: for in 2 Chron. 24. 46. a Moabite, and an Ammonite, one of the chief of the children of Ammon, conspired against the King and slew him, so that Apostates, Covenant-breakers, Heretics, and Traitors, conspirers against the King, shall escape him: wheresoever he comes, you may know this beast by his followers, for none but such are protected by him, and beloved of him. By Moab may be meant the malicious party who pretend religiously to curse the Church of God by their hypocritical hirelings, such as Balam, who for a good place, or office, will vilify that cause which they once professed to be a righteous cause.  
V. 42. And the Land of Egypt shall not escape, that is, Ireland, which were more bloody to the people of God, than Egypt to Israel: Egypt, that is, a Kingdom full of abominable Idolatry: therefore Rome is called spiritual Egypt.  
V. 43. He shall have power over the Treasures of gold and silver, and the precious things of Egypt, that is, He shall be Governor of Ireland: for who hath power over the Treasury but the Governor? By Lybians and Ethiopians are meant the common, sottish, and slavish sort of people, which will bow to any body: these shall subscribe to him: But when he is in Ireland, what follows next?  
V. 44. But tidings out of the East, and out of the North, shall trouble him: Holland is East, and Scotland is North from Ireland: now the Treaty in Holland with the King, by the Scots shall trouble him.  
V. 45. Tidings out of the East, and out of the North shall trouble him: Ireland (the place where the Beast of the Earth shall be, that Witness-slaying Beast) hath Holland on the East of it, and Scotland on the North of it: Now tidings from the North and East shall trouble him, that is, the King of Scotland shall be in Holland, that's to the East of him, and the Scots in the North call a Parliament, and send Commissioners from Scotland to treat with the King in Holland; and so tidings out of the East, and out of the North shall trouble him: This Treaty shall trouble him, and call him out of Ireland into England, from whence he shall go with great fury to destroy and utterly to make away many: He shall go with an Army resolving to destroy, and utterly to make away the Covenanters in Scotland: and this is plainly set down in vers. 45.  
V. 46. And he shall plant the Tabernacles of his palace: Some read [The Tabernacle of the wrath of his judgement] so Brightman reads it. Others read it [And he shall plant his Tabernacle Aphadno] keeping the Hebrew word entire. Others there are that translate [Aphadno] and read the text thus [And he shall spread the Tabernacles of his stables] This word [Aphadno] which is read Palace, (though I know not why) Brightman very learnedly unfolds. This word (saith he) is compounded of three words, Aph, and Din, and the affix of the third person Daleth, the wrath of his judgement; as if he should say, He shall plant the Tabernacles of wroth, whereby he shall procure to himself judgement, and everlasting destruction. Therefore Brightman reads it thus, He shall plant the Tabernacle of the wroth of his judgement between the seas, in the Mountain of holy delight, and there shall he come to his end, and none shall help him. He shall pitch his Tabernacles in the Mountain of delight that is, in that part of Mount Olivet to the North: On that Mountain, that is, in Scotland: there he shall pitch his tent, that is, lead an Army into that Kingdom against the Covenanters, and he shall pitch betwixt the seas in Scotland. This seemeth to tell the place where this Beast shall be destroyed, it is betwixt the seas some where in that Kingdom: and there shall he come to his end, and none shall help him. Observe how this illustrates and confirms Zach. 14. 1, 7. the time of the Rent betwixt the North and the South shall be but one day, that is, one year, and in the evening of that year it shall be light. Now I am fully persuaded that this is the year, I argue à posteriori from events: this year the tidings out of the East, and the North, fetched him out of Ireland, and made him march into Scotland, which made the great Rent between the two Kingdoms of England and Scotland.  
This year is that year which is neither dark nor light to the Church, it is a gloomy day, no sun nor stars appear, to direct or comfort the Church. They know not whether the sun be rising or setting upon them, paleness is in all faces, 'tis a cloudy, sad, melancholy day; therefore we wait, hoping and longing for the fulfilling of the promise; that in the evening of the day, that is, in the latter end of the year, it shall be light: though the year speaks terrible things against the Church, yet the end of the year shall speak comfort and salvation to the Church. Or else it shall be in the Evening, that is, when all is still and quiet, when the Enemies think all is their own, and when the Church thinks the Evening of dark and sad desolation is coming on her. In the Evening when the Enemies of the Church are lying down, have drawn the Curtains of security over them, when like the glutton they begin to say, soul take thy rest, eat, drink, and be merry, thou hast enough laid up for many years; then their unexpected desolation and utter ruin cometh, then on a sudden the seventh Trumpet sounds, and the dreadful cry is made, behold the bridegroom cometh, then shall Christ come with deliverance, for the Saints (when they were even ready to dispond) with swift destruction against his Enemies, who were in deep security, Observe how both Daniel and Zachary agree in this; for in Dan. 12. 1. there Michael stands up, that great Prince which standeth for the children of thy people, and then shall follow the time of great trouble to the Enemy, and in Zach. 14. 5. the Lord shall come, and ver. 9 the Lord shall be King over all the earth: the same with Rev. 11. all the Kingdoms (at the sounding of the seventh Trumpet) in the world shall be the Lords: so that all these places of Scripture prophesying of the sounding of the seventh Trumpet, and the things that shall immediately precede the pouring out of the Vials seem to tell us, that God will mightily appear in the raising up of a distressed, persecuted, despised Magistracy and Ministry in Scotland, and give them unexpected success against their Enemies, to the overthrowing of Popery and Independency, and the establishing of the three Kingdoms speedily in a Covenant-Reformation: Confident I am that Scotland is the place where the Enemies of the Church shall be gathered together to destroy them; and most confident I am, that there the Enemies that go against them shall be broken, there will Christ appear for his Church's deliverance, and his Enemy's confusion: and this is one great argument with me (viz.) the great distress and sad affliction that the Church at this present time is in: In England the very foundations are cast down, and the righteous know not what to do; their eyes are only up to God, the poor Church is driven up into a dispersed corner of the world, it hath lately had a sore and deadly wound in the defeating of a stately Army; they have lost their chief City, they are banished from their habitations; they have lost one of their chief Seaport Towns, and the chief Castle and strongest Hold in that Kingdom; they have a potent, a bloody, a subtle, and a resolved Army to encounter withal; they every day grow stronger and stronger, and by their power and policy, enfeeble and weaken the poor Church in Scotland: by their policy they have bred division among the Scots; they are but a little number that are called, and faithful, and chosen, and that little flock are like to be surrounded with Enemies; for if the Pope and his party can possibly incite any of the great family against the Kirk, they will: and in great measure the Scots, this day, have experience of it: now when they have enemies and dangers round about them, and are but feeble and weak, and in the eye of the world, and of their enemies utterly lost.  
Then is the time, yea then, the set time is come for their deliverance: and this I prove from Rev. 15. 2, 3. When the Church was delivered, which is spoken of this time of deliverance from the Beast of the Earth: for they (ver. 2.) got the victory over the Beast, and his Image, and his Mark, and the number of his name; Now this is none other than the Beast that goes to pull down Kingly Government, and set up his Image or Government, and make that Nation receive his mark (i.e.) subscribe to his Engagement. Now when this victory is gotten over the Beast (v. 3.) they sang the song of Moses Exod. 15. which was a triumphant song, after their deliverance from a potent, malicious, resolved Enemy, that had the Church of God at the greatest disadvantage that might be, for he had them all in a valley; on one hand the Forts and strong Holds of the Egyptians; on the other hand, an unpassable Mountain; before them the deep sea; and behind them a furious Enemy, completely armed, and fully resolved utterly to ruin them: Now in this distress the Lord looks upon them, and visits them with a cloud, there was the visible power of God seen; and after that cloud came, the Sea was divided, the Church was preserved, and the Enemy drowned; and than Moses composed his song, which is altogether to magnify the glorious and magnificent power of God, in the deliverance of his Church in so great a strait, and destroy the proud and potent Enemy with so terrible and swift destruction.  
Now this song the Church must sing when God gives her victory over her Enemies: therefore her deliverance shall be glorious, and her Enemy's destruction terrible, that is, that new song the Saints of God shall sing, Rev. 14. which alludes to the prophetic Psalm, Psal. 98. where you have every thing runs parallel with John's Vision, for there you have a new song, and the cause of it, 'tis for a marvellous great victory gotten by Gods own Arm, in an eminent manner, in the sight of the Heathen, ver. 2. and then at that time the house of Israel, and the ends of the Earth see the salvation of God, as the Angel, Rev. 4. 6. preacheth it; and then ver. 4. there is a Hallelujah, ver. 5. with the Harp, which the Harpers have, ver. 7. the sea roars, and the earth, and the floods clash one against another: but ver. 19 the Mountains (of holiness) rejoice, because he is come to judge the earth. Read the next Psalm, it gives great light into these texts, to be fulfilled in these times: Be not therefore discouraged (O ye Saints of God) be patient, be constant, be courageous; be not faithless, but believe, when your affliction and distress is greatest, then is your deliverance nearest, when your Enemies are most cruel, most confident, most strong, most malicious, and most secure; then will Christ come in the cloud, then will he appear on the white cloud with the sickle in his hand to cut down your Enemies: blessed are you in this day that watch and keep on your spiritual garments, for Christ will assuredly come, and he will come as a thief, at unawares, unexpected: behold the time is at hand, your temptations are great, the Devil is sifting you, and winowing you as wheat; it is a day of tribulation, & of great sorrow; it is a day wherein your Enemies rejoice, and make merry; it is a day of great rebuke and shame to the Church, the enemies say, ah, ha, so we would have it, Edom's sons cry, down with the walls of Zion, down with them to the ground. It was never a sadder day with the Church of England, and Scotland, since the Gospel was preached amongst them, than now. I dare appeal to all the Historians in the world, whether ever the Gospel was so desperately persecuted, and so near to ruin, as now it is. Look in England, and the very foundations of the Gospel are rooting up, I mean the Doctrinal-foundation: Do I say only Doctrinal, nay, but I do affirm the personal foundation of the Gospel is rooting up: Are not the Scriptures which are the spiritual foundation of the Gospel, denied to be the Word of God? and do not men set their accursed lusts above the Holy Scriptures, in maintaining, that no more is Scripture then what their spirits close with? and is not the Lord Jesus denied to be God, and the Son of God, and the second person in the Trinity: and do they not affirm, that he is not the Purchaser of salvation for the Elect? And to go a little further, are not the Ministerial foundations (viz.) Magistracy and Ministry thrown down: was there ever more open villainies committed against the persons and offices of Magistrates and Ministers then at this day? How is the Magistracy trampled in the dirt, and their spoils divided? How are Ministers imprisoned, banished, sequestered, and silenced? How grievous and intolerable are the burdens that they lay on the poor Ministers bodies and souls? They have taken away their estates, and so expose their poor families to ruin: they impose a most unjust and unconscionable Oath upon them, directly contrary to those lawful Oaths they took before; and for the not subscribing of it (which no conscientious Protestant will do, or can do) they are outlawed, shut out of protection, out of their livelyhoods, and exposed to utter ruin, at the pleasure of any of the sons of violence: and what condition have they put the Papists, those bloody and inveterate Enemies of the Protestants? What becomes of the Laws in force against them? Are they not all repealed? What's become of those discriminating Oaths that molest the Papists peace in this Kingdom? Are they not all taken away? and is not only the sincere conscientious Protestant, the man whose estate, office, person, and family, lieth at the mercy of bloody Papists, and Gunpowder traitors? Who is so blind as not plainly to see these things? and what conscientious Protestant so secure, as not to feel it? And as for Scotland, though, blessed be the Lord, there be a godly Magistracy and Ministry as yet standing, yet how near are they to their fall? How great a blow have they received already? How many enemies have they against them? The Pope and all his politicians in England, Holland, Ireland, Spain, France are active against them; in England the whole wealth and strength of it is employed to ruin the Kingdom of Scotland; in Holland and France, the same Popish Politicians, are employed to raise rebellion against Kingly Government; in Ireland the arch Rebels are in a League with the Commonwealth of England, they having renounced Kingly Government long before, were the first that owned the Commonwealth of England, and gave them a Title; whereupon Colonel Monk made a peace with them: This Colonel Monk is now as Major General of the Foot under Cromwell in Scotland, Spain hath owned this present power that cut off the King, for a Free-State and Commonwealth, and drives the same design to throw down the King of Portugal, and France with England, yea, the Pope's Agents in Scotland are active in stirring up those Papistical Families in Scotland against the Kirks party, who are the Covenanting party: It would be too long to tell how the Spanish Faction (to say no more) prevaileth this day throughout Europe: the King of France who denies the Pope's temporal power, is like, by the Jesuited-State-commotions to be overthrown: the King of Portugal is in a probable way to be overthrown by the King of Spain: the Hollander which was the supply of Scotland for Ammunition, since the Prince of Orange's death, is like, by their own civil jars, to become a prey to the Spaniard, after designs betwixt England and Spain are ripened; and poor England overflow with the Spanish Faction, who cannot see all things cutting out against the Protestants, according to the Spanish Model, who cannot see that perfected, which was intended long since, who sees not those dismal attempts against Magistracy and Ministry, now completed and accomplished, which were intended, 1588. by the King of Spain's Armado, against Queen Elizabeth, and by the Gunpowder Traitors against King James. Something 'tis that makes the Spanish Court triumph; 'tis because they have drove the Royal Family of England and Scotland into great distress; it is helpless throughout the world; no Kingdom nor Nation lends that distressed Family their helping hand: the Prince of Orange, the great comforter of that Family, is taken out of the World: and the Queen of Sweadland snatched from him by the Emperor. The English Nation are divided into Independents, Prelatical men, and Presbyterians for the most part; the Independent and Prelatical Party are engaged by Oath against the Magistracy and Ministry of Scotland; for they all for the most part take the Engagement, they have only a few Presbyterians, who are impoverished in their Estates, cast out of Office, and outlawed that adhere to them, and they only in affection, all they can do is to fast and pray, and pour out their souls, both in public and private, for the distressed Magistracy and Ministry of Scotland, this is all the help they can afford them: France cannot help themselves, much less are they able to help Scotland in their distresses. Now this day there is a vast and terrible Army gone up against them; and if that Army should overcome, and ruin utterly the Magistracy and Ministry in Scotland; the Protestant Religion would not have any place in Europe to rest the sole of his foot on. I am informed also that in New-England, the same subtle Jesuited Saints that have blown us up in Old-England, have put them also into miserable confusion and civil broils. Judge now Christian Reader, how near the Church is to it's dreadful overthrow. Now here is the comfort, these troubles and great calamities of the Church, are the sure forerunners of the Church her great deliverance, the world cannot believe this, and the reason is, because they have no true faith, nor patience, though they talk much of it; an Hypocrites faith is not able to defend him in such fiery afflictions, nor his patience able to go through such miry ways of persecution, hypocrites many brag of their helmet and breast plate, but only real Saints can show the shoes of patience and perseverance, & the shield of faith in such times as these when hypocrites gracesare be jaded, the Saints go on merrily, though hypocrites say 'tis impossible the times should turn, or that ever the Covenant-Reformation should be carried son; & therefore unworthy-timerous-professors now commonly ay, Truly we are in the dark, we know not what to think: such a hypocrite sees if he hold to his principles he shall be in the dark of affliction; and therefore he makes a stop, and turns back: Another, more subtle in his hypocrisy, cries out for Brotherly-love, and peaceable compliance: and he to follow after temporal peace, casts off the paths of righteousness against his oaths and vows; the truth is, he is an hypocrite that hath not patience to walk in the thorny-stony-way of persecution; but a real Saint hath these two graces eminently shining in him; he will not dispond nor murmur against God, or the Cause of God, though the Cause of God, and the Defenders of it be under great reproach, and cruel persecution; he'll believe in a persecuted, reproached, wounded, forsaken, and crucified Christ, as well as in a glorified, and an exalted Christ: and then he follows Christ patiently, through hunger, and cold, and disgrace, as well as in the midst of prosperity and ease: he'll be in the ship with Christ as well when that ship is in a storm, as when 'tis in a calm, and all because he hath a strong faith in Christ: he knows that he can never sink so long as Christ is with him: he knows 'tis for the glory of that God whom he serves, to bring his people into the Valley of Anchor, before he open a door of hope; 'tis true, the times are now sad, and it is the blackest day now with the Church of England, and Scotland, that ever was known or seen: but is this an argument with a real Saint therefore to leave the Church? God forbid, a real Saint will trust in God; yea, and die for the truth, though he kill me, yet will I trust in him: and therefore, by way of admiration, the Holy Ghost saith, Here is the patience, and here is the faith of the Saints, and here are they that keep the Commandments. There are without Apostates, Persecuters, Covenant-breakers, Traitors, unnatural men; but here are they that keep the Commandments, here's Covenant-keepers, sincere worshippers of God; holding fast to their principles: Their graces shall in this age distinguish them from other men in the world by their constancy in the truth, and their cheerful and patient bearing Christ's yoke.  
Now here is the comfort, as this day none shall be like it for affliction, so none shall be like it for deliverance: This day, Jer. 30. 6, 7, 8. sets forth the time of affliction, which shall come upon the Cdurch before the seventh Trumpet which calls the twelve Tribes to believe in Jesus Christ.  
It shall be a day of grievous sorrow for the present, such is a woman's in travel, which is grievous, but short, and it brings abundance of comfort after the sorrow: but v. 7. tells us what kind of trouble it shall be, it is a day (i.e. a year) none hath been like it, it is even the day of Jacob's trouble: now Jacob's trouble you shall read in Gen. 32. The goodman was going from a cruel-master with his wives, and all his substance, into Canaan; after he had gone some days journey, his father-in-law pursues him fiercely with armed men; but God delivering Jacob from that Enemy, the very next news that he hears is that Esau, his brother Esau was coming with an Army against him: What a strait was poor Jacob in, had he gone back, he had been made a slave of by his cruel Father-in-law: if he went forward, his own brother that came out of the same womb, and sucked of the same breast, would kill him, and take his wives and all his substance: what a fright was he in at this time? Even so shall the Church of God at this time, immediately before the seed of Jacob return again to their own country: the Church of God which hath been delivered from an open cruel Enemy that persecuted her, shall on a sudden, and unexpectedly, fall into the bloody hands of one that like Esau comes out of the bowels of the Church; but it is an Apostate that for the pottage of preferment, and worldly pomp, hath sold himself to work all manner of mischief against the Church: but here is the comfort in the same verse, yet the Church shall be delivered from it: in the Evening of this day it shall be light to the Church of God, and then follows the 12 Tribes conversion.  
Q. But where shall this great deliverance of the Church be?  
A. In Esay 59 18, 19 He will destroy with his fury (the Lord Jesus will) his enemies in the Islands, so shall they fear his name from the West, and his glory from the rising of the Sun, His lightning shall shine in the West when he comes to destroy his enemies, Mat. 24. 27. and this he will do by a mighty deliverance of the Church, for when the Enemies shall come like a flood (against which there's no standing) then the Spirit of the Lord shall lift up a standard against him, or (nearer the Copy) put him to flight, and then the Lord Jesus will call the Tribes of Israel, the twelve Tribes, to submit to the Gospel: when man's power is not able to withstand the force of the Enemy, than God ariseth.  
Q. But after what manner, or by what means will God convert the twelve Tribes?  
A. The Holy Ghost tells us, Esay 49. 21, 22, 23. the whole chapter is a description of the glorious Gospel-day when Christ shall deliver both Jews and Gentiles from the Devil's bondage, and Antichrists yoke, in v. 6. there's Christ's Commission to raise up the Tribes of Jacob, God hath appointed him for that end, that he may call the scattered Tribes from the North, and from the west, & from the land of Sinim: but the Jew shall say in his heart, Who hath begotten me these seeing I am barren, and desolate, a captive and a wanderer to and fro, and who hath nourished them? Behold I was left alone, whence are these? This is the question that the Jews ask at the time of their beginning to be converted, and brought from the North, and from the West, and from the Land of Sinim. But observe the Answer the Holy Ghost gives, v. 22. Thus saith the Lord God, Behold I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders: The meaning is, God will command the converted Gentiles, the Ministers of the Gentile Church, and they shall hold out the white flag of the Gospel of reconciliation by Jesus Christ (for that's Christ's Standart) and this shall be the way of their conversion: but that's not all, for in the next verse (v. 23.) and Kings shall be thy nursing Father, and Queens shall be thy Nurses: converted Gentile-Kings shall invite the Jews into their Kingdom, and give them leave fairly to bring in their scruples they have against Christ, and appoint men to satisfy their doubts, give them leave (which the Pope will not do) to read the New Testament, and compare Christians principles with the, it principles: For so the Prophet saith, They shall be converted they shall see eye to eye, that is, by the Eye of the Old Testament, they shall see into the New; and by the Eye of the New, they shall see into the Old Testament-prophecies fulfilled; so that the godly Magistracy those are Kings, and the goldy Ministry, amongst the Gentiles, shall be instruments of converting the Jews.  
Hereupon my hopes and grounds are, that God will by affliction so mould and frame the heart of the King of Scotland, and then raise him to so great a power, as that he will not only be the great instrument of throwing down Antichrist, but also a great instrument in converting of the Jews, in the West-Indies, and East-Indies, where the people thirst abundantly after the Word, but there are few to deal the bread of life to them. I have great hopes that God will yet again, by an English Monarch, do mighty things against Rome-Antichristian, and for the propagating of the Gospel: and my reasons are, Because God chose the first Monarch in the world to be a Christian, and a Defender of the Faith in this Kingdom. Lucius was King of England, and he that God chose to make the Vicar (as Elutherius Bishop of Rome styled him) this was Anno Christi, 180.  
Above 120 years after, God raised up out of this Kingdom a Christian Emperor, Constantine, who was the Son of Helena that beautiful British Princess.  
This Constantine God made the great Instrument of throwing down the Heathen Emperors, & turning the whole Empire from Paganism to Christianity, He freed the Christians from their prisons, and saved them from being any more tortured for Christ. Since that time Religion was never quite extinguished; but the British people, notwithstanding their afflictions, kept their Religion amongst them, after Rome apostatised from its primitive purity, so far as from Rome-Christian to become Rome-Antichristian. We shall find in History, that the English Monarches were the first that opposed the Pope's Tyranny. William the Conqueror was one that showed himself an Enemy to the Pope's pomp, and tyranny, and usurpation. It may truly be said that the Normans despised and abhorred the Pope's wicked usurpation.  
The Plantaginets kerbed the Pope's insolency: The Tudars likewise unhorsed the Popes. Observe here how the Tudars came in, Henry 7. married Elisabeth the eldest daughter of Edward 4. and hereby unites the two Houses of York and Lancaster: In the person of this King (saith Sir Robert Naunton in his book called Fragmenta Regalia) the royal sceptre fell back into the current of the old British blood, which by the invasion of the Saxons, and afterwards by the conquest of the Normans, had discontinued almost a thousand years; so that all the German, Norman, Burgundian, Castalian, and French achievements, with the intermarriages, which eight hundred years had acquired and incorporated, were all brought back into the old royal line of the ancient British Christian Kings. This being so (which I verily believe) as 'tis one of the remarkablest passages in the world, so 'tis that which makes exceedingly for my purpose, viz. That the Kings of England are the lawful Magistracy of England, and that they are no usurpers, and therefore one of the Witnesses. This Henry 7. married his eldest daughter Margaret to the King of Scots. The Tudars expiring in Q. Elizabeth, the offspring of Margaret, who was matched into the royal Family of the Stuarts, succeeded Q. Elizabeth in the English throne by a title clear and unquestionable. Now as the Tudars unhorsed and banished the Pope, so the Stuarts stabbed the Pope; so that as England had the first King that subjected this Kingdom to Christ, and the first Emperor that subjected the Roman Empire to Christ, and the first Kings that opposed Antichrist: And as King james was the first that proved the Pope to be Antichrist, so his son was the first King that ever was openly put to death for finishing his testimony against Antichrist. Hence it appears, that as Monarchy before Christ was visible in the Church from Adam until Christ, so it hath been visible in this Kingdom since Christ, from Lucius, in a Christian line of unquestionable succession, unto this distressed King of Scotland, now persecuted by Antichrist. This King was begot by a Protestant King, baptised by a Protestant Mininister, a Bishop; he was born the heir of three Protestant Kingdoms, and is the successor of a Martyr, who laid down his life for the maintenance of the Protestant Religion; and this King hath covenanted to maintain the Protestant Religion; all which could never be said of any King before; and therefore my hope and trust is, that King james his Grandchild shall be the King that shall throw down Rome Antichristian, and be the great Instrument of making both Jews and Gentiles bow down to a real reformation, especially when in all probability these three Kingdoms are the Kingdoms where the Witnesses shall be slain by the usurpation of a mean fellow, who shall arise and set up a new government, and take upon him to be Lord of the three Kingdoms; this all the Fathers have told us, from Dan. 7. 24, 25. and we see it fulfilled in our eyes. Now they say this vile fellow shall reign but three years and an half, and then he shall fall with an utter ruin. I have proved that in all probability 'tis this year that he shall fall, and have showed from Scripture what probability there is of his fall in Scotland, it being the mountain of delights, and no other Kingdom in the world maintains such a lawful Magistracy, and rightly constituted Ministry, and so real, right and glorious a reformation as Scotland doth. It hath been showed also, what probability there is, from the time allotted to Antichrist, the Pope, the Beast that keeps the Witnesses in sackcloth, to reign, which is 1260. years, which time is up about, 1651. and then from the time of the Beast of the Earth, the Beast that comes out of the bottomless pit, his reign which began in 1647. and continues three years and an half; so that 'tis probable his reign will be expired in 1651. about the middle of this year, & then 'tis probable from his actions; for he throws down a lawful and unquestionable Magistracy, and then he most bitterly and violently persecutes the Ministry, which lawful Magistracy and Ministry shall have a mighty victory over him, and so rise up to their former dignity again; but immediately before this victory they must be in an exceeding low condition, and in the eyes of the people of the world past recovery. All this we have made out clearly from Scripture; and how▪ clearly and manifestly these Scriptures are in part fulfilld, & hastening to be accomplished, I leave to every sober-minded man to judge; so that my merry Dr. that is so confident of his holy Democracy, and holy Army, unless he can prove them to be the slain Witnesses that were slain and persecuted by the Beast arising out of the bottomless pit, and thrown down and worn out by the little horn, Dan. 7. that riseth and reigneth over three kingdoms (where the Gospel is purely professed) three years and an half, in which time he changeth their Laws and Customs: unless he prove them so, out of his own mouth we shall clearly overthrow him; for p. 33. 34. there he undertakes to prove from Dan. 7. 14. & v. 27. that Monarchy shall be thrown down, and now 'tis on the tragical stage for that end, and all to make way for Christ's visible Kingdom on earth: This honour of throwing down Monarchy, and exalting Democracy, is given (he saith) to his holy ones, according to that text Dan. 7. 27. the kingdom, and Dominion, and greatness of the kingdom under the heaven shall be given to the people of the Saints of the most high.  
Let me entreat the Reader to observe but the time when the kingdom shall be given to the Saints, in Dan. 7. it is at that time (v. 8.) when the little horn that riseth after the other state's subject to Rome, and plucks up three of the first horns or kingdoms; observe, this the Doctor confesseth is in the end of the Roman Monarchy: if so (which is undeniable) then let all the world judge, what little horn is lately rose to usurp three kingdoms, is not this text visibly fulfilled in the sight of all Europe? But then observe, v. 9, 10. Christ comes, (is in Rev. 10. 1, 2.) and in v. 11. this little horn was slain, and given to the burning flame; 'tis the same with Rev. 19, 20. where he was cast into the lake burning; and then v. 13, 14. Christ set up his Kingdom, which is both a glorious and everlasting kingdom; and v. 24, 25. this little horn is clearly described to be the Witness slaying Beast, who shall continue three years and an half, and then immediately follows Christ, v. 26, 27. coming forth to destroy this Beast, and then as in Rev. 11. all the kingdoms in the world become Christ's, & Rev. 20. 4. thrones are set, & then the Saints (i. e.) the Witnesses sit upon them; so that the meaning is not that Christ will throw down Kingly Government or Monarchy in the Church, but that he will raise a godly Magistracy and a godly Ministry to a higher degree of power then ever before, and thereby the real Saints of God shall have greater freedom then formerly. The two Witnesses shall go no more in sackcloth, but put on white linen. 'Tis true, Usurpers and Tyrants shall be thrown down; the Tyrannical Independent Monarcy of Rome shall be thrown down, and the tyrannical usurped Democracy of England shall be thrown down, who give the Beast of the Earth their power and strength, Rev. 17. 13. and with that strength go forth against the Lamb; and the Lamb shall overcome them, for he is the King of kings, and Lord of lords; that's his Motto, in Rev. 19 19 When he fights against this Beast, and overcomes him, 'tis one and the same battle: these shall be overcome, and overthrown for ever: but the Witnesses though they are slain, and the Doctor and all the Antichristian Rabble make merry, and keep Thanksgiving days: yet they shall arise again, stand upon their legs, and ascend in power and authority, and glory, above their Enemies. But why do I stand to confute the Doctor when he confutes himself in his own book, in p. 9 He approves that there was Kingly Government from Noah; for Sem he saith was King of Salem; and yet in p. 39 of the same book he accounts of Kings as Antichristian, and saith, that they that uphold Kings, uphold Antichrist: so that by this account (as p. 22. confirms it, for there he useth this as a motive to prase, because Monarchy is turned into Democracie) it seems Antichristian power was in the World as soon as Abraham, if Kings be Antichristian in the Church: But why do I say so much, when I have heard the man within this these two years in a public Auditory, profess himself no Enemy to Kingly Government or Monarchy, but only to the excess of Monarchy, and tyranny of Kings: and yet here he puts on with all vehemency the people, to praise God for the destruction of Kingly Government, and the promotion of Democracie.  
But why did I meddle at all with him who knoweth not what he saith? For if we begin with him, we shall find him in a gross mistake, he saith in p. 2. that we are now under the sixth Seal, and sixth Trumpet of that Seal; and under the end of the fourth Vial of that Trumpet or the fifth.  
Whereas the sixth Seal was opened, Revel. 6. 12. when Constantine the great overthrew the Pagan Empire, and cast out of office all the persecuting Tyrants both in Rome, and throughout the Roman Empire, which was at least 1300. years since; and yet we are but under the opening the sixth Seal: whereas none of the Trumpets sounded until the sixth Seal was past, and the seventh Seal was opened, as is manifest by Revel. 8. 1, 2. And as for the time of the sixth Trumpet sounding, it was (Rev. 9 14.) when the four angels were let loose which were bound in Euphrates, that was when the Saracens and Turks began to be eminent for their victories, and successes in War, which was about 700. years since: and then he saith we are under the fourth vial of the sixth Trumpet. Whereas 'tis evident, that not one of the vials are to be poured out until the 7th Trumpet soundeth, this I have proved already. I'll only add this, that the seventh Trumpet is the Alpha and α, of the vials, and that's clear from these four Texts in Revel: 11. 15. There the seventh Trumpet sounds, and after that, v. 19 the Temple of God was opened in heaven and then there were lightnings, and voices, and thunderings, and an earthquake, and great hail, that is, the vials of God's wrath on his enemies. And in Revel. 15. 5. The temple of the Tabernacle of the Testimony in heaven was opened, and after that the seven Angels poured out their vials; so that the seventh Trumpet sounding before the Temple in heaven was open, must needs be before the vials were poured out. Thus the seventh Trumpet is the α. And in Revel. 10. 7. compared with Revel: 16. 17. there when the seventh Trumpet sounded, the mystery of God should be finished; and when the seventh vial was poured out, there came the same voice from the throne, and said, It is finished: so that the seventh Trumpet both begins, and finisheth the vials on the enemies of the Church. So that by this you may judge of the Doctor's soundness of judgement in a prophetic Truth. Truly I do believe (excepting the Engagement) you shall scarce find in so few words so many intellectual errors in any Heretics writing whatsoever, as in these few words of the Doctors, that I have repeated. And as his thesis is, such is his hipothesis; as are his premises, such are his conclusions, exceeding absurd, and false; and therefore I leave him. Here I intended to break off, but at I was shutting up, a Book came newly to my hand, called, A Description of the History of Europe from 1650. to 1710. I do not censure the Author, for he speaks modestly, and concerning the calling of the Jews; what he speaks on scriptural grounds, he speaks both learnedly, and judiciously. But as for those Astrological predictions, no where grounded on Scripture, I hold them dangerous foperies, and no more to be credited then an old wife's fable, or Lilies Almanac, there is one great mistake in it, which I find also in many other learned Authors, and that is concerning the binding of Satan a thousand years. This mistake of the Author makes him fall foul upon innocent Alsted and Beucholclers, for Alstedius and Beucholclers, and several other learned men, do hold that there shall be a thousand year's felicity of the Church after the Dragon is bound, and cast into the bottomless pit, they say, this time of the Church her felicity shall begin about the year 1694. their ground for it is from Dan: 12. 12. Blessed is he that cometh to the 1335 days, i. e. years: Now count from the time the daily sacrifice was taken away, which was (saith Brightman, and others) in the year 360. now add 1335. to 360. and it makes 1695. years. The most sound and scriptural opinion is on these words of Daniel, that at the end of the 1290. days, spoken of in v: 11 (which days are at an end this year 1650.) then the Jews conversion shall be begun; and in 1695. they shall be settled in their own Nation, under one King, this is backed with undeniable Scripture out of the old Testament, and the beginning of their Conversion near 1650. is evidently demonstrated by Christ himself, in Matth. 24. in Luke 21. in Mark. 13. in Revel. 11. and in many places in the Revel: as Revel. 16. 17. and Rev. 1. 7.  
Now because they say, that after the 1000 year's felicity and tranquillity of the Church, the war of Gog & Magog shall beg in; which enemies shall be destroyed by Christ's coming to judgement: this opinion (saith he that confutes it) is far wide from the true mark. For, saith he, the true number (meaning I suppose, the time of the war of Gog and Magog must begin, Anno 1072. at the Epiration of the former, meaning the thousand years binding of Satan, which he holds to begin at the incarnation of Christ, and lasted a thousand years; or at the destruction of the 2d. Temple by Titus, Anno 71. So that at the end of 1072. this Author saith the fight of Gog and Magog must begin: this time, he saith, is termed to be a thousand years, and is to be understood of that time that the world shall last after 1072 in pag. 7. he saith, that the Devil, and Antichristianity must be chained up in the dungeon of hell for a thousand years after the incarnation of Christ; and then in the year of Christ 1000 must the devil, and Romish Idolatry by the Popedom of Sylvester 2d. be let loose to reign upon the earth, and tyrannize over the Church for the most part of another thousand years, even till Anno 1709. and after that the fifth Monarchy of Christ must be erected, as afterwards he affirms.  
But to refute in a word this gross mistake, we do affirm, that this opinion is altogether groundless, and merely fantastic; for he brings not a word of Scripture to confirm his opinion: nay, I must affirm 'tis altogether contrary to Scripture. For, 1. he makes Antichrist to be in being from the incarnation of Christ; which Antichrist in the Apocaliptick sense, was not in being till 390 years after Christ, not until the fifth Trumpet sounded. Revel. 9 5. 2. He makes Antichrist to be chained up a thousand years, and then to rise again; whereas the Revelation testifies the contrary, that when he falls he shall be cast into hell: Revel. 19 20. out of which there is no redemption; and Babylon shall fall like a millstone into the bottom of the Sea, which shall never be recovered again. 3. He detracts from the time of Antichrists reign allotted by the holy Ghost: for (Rev. 13. 5.) Antichrist was to continue 1260. years, but this man allows him but 698. years, in all, in which he diametrally opposeth the Scripture at concerning Antichrist. But concerning the devils being bound a thousand years from Christ's incarnation, or 72. years after, this is so apparently oppugnant to the Scriptures, that I do admire that any that hath read the Revelations should affirm it. Yet is it not this man's opinion alone, but Brightman, Pareus Andreas, and several other Writers are of, or near the same opinion.  
Which opinion I prove is absolutely against plain texts of Scripture; as for the first 300. years after Christ, the devil was so loose as that he sat in the throne, the Roman throne, and murdered the Saints, until Constantine came. Revel. 12. And then after Constantine the Devil was not chained, though he were cast out of the Roman Throne. For Revel: 12. 13. 15. 17. after his casting down he persecuted the Church, and cast a Flood of Arrian Heresy after her, and he was wrath with the Church, and went to make war with her: so that after Constantine he was not chained. For in Rev. 13. 2. there the Devil gave the Pope his power, and great Authority.  
Neither was the devil chained up, nor sealed in the bottomless pit afterwards, for if we look downward into Histories, we shall see the Popes the Devils familiars, or the devil their familiar, how many of them were Conjurors, and how frequently was the devil called to their greatest enterprises? the devil was as 'twere sole Monarch throughout the world, a great while, from the year 500 to 1000 how did Ignorance reign throughout the world, and afterward when the sight of the Gospel began to look through the Clouds again, how did the devil and his Instruments bestir them to suppress that light, by cruel persecutions, and so they have continued until this day, Germany, France, Holland, England, and Scotland, at this day know how busy the Devil is to overthrow the Church by heresies, to seduce them by temptations of all sorts, to ensnare them, and by his inhuman Butchers with a potent hand to murder the poor Church, so that I suppose no man will say that since the Incarnation of Christ, the devil hath been bound a 1000 years, no scarce a thousand days, so that neither History nor Scripture hold out any such thing as that Satan since Christ's incarnation hitherto, hath been bound a 1000 years, they are so far from it, that they absolutely prove the contrary, so that now it falls happily in my way to discourse of that 6th. proposition which long since I laid down, (viz:) that the 1000 years binding of Satan, and the 1000 years Reigning of the Witnesses, doth not begin until the great Battle be fought against the Beast, and the false Prophet.  
It is clear from the Text, that Satan is not bound until the Battle be fought against the Beast, and the false Prophet, Rev. 19 20. And at that time Satan is bound, for Rev: 20. 1. 2, 3. is coupled with a (〈◊〉) to the former, to show that the Beast, the false Prophet, and the Dragon, go to destruction at one and the same time. Indeed Beza translates [〈◊〉] deinde after that, I know no reason for it, but in Bezas' sense, I have this advantage, that he proves the Devil is bound after the Beast, and the false Prophet are destroyed not before, but the Beast and the false Prophet are not yet destroyed, therefore the Devil hath not as yet been bound; but I shall follow the vulgar translation of [〈◊〉] and read it [and] Rev: 20. 1, 2, 3. In the first verse you have the Angel that binds him, who is described by his power, he hath the key of Hell, and a mighty chain that is irresistible force, this is none other but the Lord Jesus, he that fought the Battle against the Beast, and the false Prophet, and destroyed them irrecoverably, the same binds the Devil with an inviolable chain, for a 1000 years, this binding with a chain is an expression setting forth the glorious Conquest that Christ shall get in the fight over all his Enemies, the Devil shall be bound in a great chain and cast into Prison, and sealed up there, and an inviolable lock shall be hanged on the Prison door for a 1000 years, v: 3. You have the end of his shutting up, it is that he should deceive the Nations no more until a 1000 years be expired, and after that he must be loosed a little season, hence you may know that the devil's kingdom is, & where it is, it is amongst the kingdoms professing the Gospel, 'tis that of heresy, and blasphemy, and hypocrisy, and lies, and deceit. Observe now what immediately John saw after the binding of Satan, v: 4. And I saw thrones, and they sat upon them, and judgement was given unto them, and I saw the souls of them that were cut off with the Axe, for the testimony of Jesus, and for the word of God; and some certain Souls which had not worshipped the Beast, nor his Image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years.  
Three things this Text clearly holds out. 1. The seventh Trumpet sounding. 2. The slain witnesses rising. 3. The Church her happy state on earth, after the seventh Trumpet sounding, and the witnesses rising.  
And I saw Thrones, and then sat upon them: and judgement was given unto them. This John saw after (observe the time) the Beast, and the false Prophet, and the Dragon were overcome. The same we shall find in Dan. 7. 14. 22. and 27. There the little horn that v: 27. speaks great words against God, wears out the Saints, and thinks to change times and laws, all which are given into his hand a time, times, and the deviding of times, after which the Judgement shall sit, v: 29. and shall take away his dominion, this Judgement (v: 22.) is given to the Saints, in v: 27. the kingdom and dominion, and greatness of the kingdom under the whole Heaven, shall be given to the people of the Saints of the most high, this is the immediate consequence of the destruction of the little horn, which we have proved is the same with the Beast of the earth Rev: 13. 11. and Rev: 11. 17. in Rev: 11. you find the same thing expressed, that hour that the Beast that slew the witnesses, was with his party destroyed, (v: 13. [7000] that is many thousand [men of name] that is of those that were numbered by their name, or accounted Saints for their good success, and great repute that they have gotten, by their Victories, or men that received the number of the beast name in their hands and foreheads, the ingagers, when those were destroyed, the same hour the Witnesses (v: 12.) arose, were called up, and ascended into Heaven in a Cloud, though the expression differ, yet the thing intended in the expression is the same, for it sets forth the high degree of exaltation, to which the slain Witnesses should attain, they shall be above the reach of their enemies both in glory and power throughout the world, at the same time when all the kingdoms of the world are become the Lord and his Christ's, ver: 26. The 24. Elders sit in their seats, and rejoice that Christ hath received his kingdom, and at the same time Rev: 19 v: 4, 5, 6. You have the same song, from the Throne and the Elders, the meaning is, they keep Thanksgiving days, for the rising of the Witnesses, this is all one with Dan: 7. 14. which is the immediate consequence of the little horns destruction, for there the kingdoms of the earth became Christ's, and here in the Text John saw Thrones, and Judgement was given to them, that is to the Saints, now what Saints these are to whom those Thrones are given, John in the next words declares, and I saw the Souls of them that were beheaded, or (as Beza reads it) smitten with the Axe, for the testimony of Jesus, here are two infallible marks whereby to know that those that sit on these thrones, are the slain Witnesses; 1. By their sufferings they are beheaded. 2. By their actions which was the cause of their sufferings; It was for the testimony of Jesus, for finishing their Testimony, Rev. 11. 7. that the Witnesses were cut off, this gives us a wonderful clear Character of the slain Magistracy, which by the Axe and the Sword were removed cut of the way, when they were resolved to root out Popery, and to establish true Religion, then comes the fatal Axe and Sword, and removes these Witnesses, this is so clear that he that will not be obstinately blind must of necessity see it fulfilled in his sight this day, and positively conclude, That the Magistracy of England is that Witness that was thus cut off, but then the Ministry you shall see in the next clause. And which had not worshipped the Beast, nor his Imagt, nor received his mark in their foreheads, or in their hands. As the precedent clause sets forth the Magistracy, by their doings and sufferings, so this clause seems to me, to describe the Ministers doings and sufferings. Indeed the English translation seems to join it with the other, because they leave out the word [〈◊〉,] or translate it not right, few of the Latin Translations render it full enough, for it may well be rendered, as I conceive, thus: and certain some who have not adored the Beast, nor his Image, nor receives his Mark, These are those that suffered for not acknowledging the Beasts of the earth's God Mauzzim his sword power, his new erected Government, they would not submit to his Government, nor subscribe to his Engagement, nor pray for them, nor Preach for them.  
These suffer for not subscribing to the Government set up, as the Magistracy suffered for opposing the setting of it up, here is a clear description of the two Witnesses, by their suffering under the Beast of the earth for this Image, and number and mark, can be attributed to nothing but the Beast of the earth's new Government, and way of establishing it, so that this Text clearly tells us, 1. Who shall possess the Throne, viz: the Witnesses rising. 2. When it is, when the Beast the false Prophet, and the Dragon are overthrown by Christ, and when the Witnesses arise up, and ascend above their enemies that slew them.  
This time is called v: 5. The first resurrection for two reasons, first, to distinguish this time from the day of Judgement, the last resurrection, for that shall not be until a thousand years after this resurrection, (if in v: 7.) by a thousand years be meant a definite time, which is disputable.  
2. It is called a resurrection, because this is the time of the Witnesses rising from their slain condition, and standing upon their legs again, Rev. 11. 11. A Covenant reformation, of Covenanting reformers shall stand up again to the terror of all that oppose it, this resurrection of the witnesses alluds to that of Christ, for as the Witnesses must be conformable to Christ in their sufferings, so the day of the resurrection of the Witnesses shall produce such like effects, for as after Christ's great and unexpected loud voice on the Cross, there was an earthquake, and the Vale of the Temple rend, that the holy of holies might be seen of all, and the day was also a dark day, so at the slaying of the Witnesses, Rev: 11. 13. there shall be a great earthquake, and loud voices crying, It is finished, it shall be a dark day, and the Temple of the Tabernacle of the testimony in Heaven shall be opened, and the Jews shall rise out of their spiritual graves of unbelief, as the forecited texts tell us.  
And as at Christ's resurrection, an Angel appeared like lightning and his raiment as white as snow, and Christ appears on the Mount with his disciples, Math. 28. 16. And makes known his monarchical power, making his Disciples Apostles, and sending them forth to conquer the world, so shall it be at the Witnesses rising: the glorious Angel shall appear, the earth shall quake, the Soldiers that slew the Witnesses shall quake: the Lamb and his sealed ones shall stand on Mount Zion, and Christ's power by his Witnesses, successful progress against his enemies, shall be manifest to the world. And to this I might add another Reason why 'tis called a resurrection; because at this time God will call the Jews out of their graves of unbelief, unto spiritual life by subjecting them to the Gospel. As, Ezek. 37. 12, 13. in those two verses he promiseth four times to call them out of their graves, v: 9 from the four winds. And Dan. 12. 1, 2. after the Beast that sets up the god Mazzim is destroyed in the mountain of holiness, that is, the Beast that slays the Witnesses is destroyed in that kingdom, where the Gospel Magistracy, Gospel Ministry, Gospel ordinances, and Gospel purity is preserved, then immediately follows the seventh Trumpet, where Christ stands up for the people; and at that time the Jews shall be delivered, and they that sleep in the dust shall awake; the Jews that have long lain in the dust shall awake, they shall be brought from unbeleif to make profession of the Gospel. Though all shall not be internally called to everlasting salvation, yet they shall all be called into an external profession: so that in these respects I conceive this time of the Enemy's overthrow. And the Church her rising may well be called the first resurrection after these three grand Enemies destruction within the Church; the Church shall have a large time of freedom, from spiritual enemies, as from Heretics, and Idolaters, and blasphemers, which are the proper subjects of these three Arch Enemies. And after this large time of tranquillity, both to the Jews and Gentiles, v: 7, 8. Satan shall gather both open and secret, covered and uncovered Enemies, Gog and Magog in infinite numbers against the Saints: And then v: 10, 11, 12, 13. comes absolutely the day of judgement: And then the state of the Saints in perfect and eternal bliss, and happiness is set forth in Revel: 21. but of the day of judgement, and the state of bliss, I'll daily meditate, and forbear to write at this time.  
There is only one Question that I intent to answer, and then I'll shut up this Discourse, and that is, since the Beast of the Sea is at Rome, and hath his residence there, and the Beast of the earth is now in Scotland, and the devil is reigning throughout the world, either by Paganism, or Mahomatisme, or Popish Idolatry, or by Independency, under which Banner he leads his troops of Traitors, and squadrons of blasphemers, and Heretics, how shall all these be overthrown at one set battle about this year 1651. since 'tis impossible all these three Enemies shall be at the battle in person.  
The Question is somewhat hard to be determined positively, yet this is clear from the Scripture, that this great battle, Revel: 19 19, 20. is that battle that shall be fought by the Witnesses after they are risen from their slain condition, and this battle is fought against the Beast that slays the Witnesses, that is, the Beast of the Earth, that little Horn in Dan. 7. 26, 27. and Dan. 11. 4, 5. and against the Beast of the bottomless pit, and his company which makes merry, (Rev. 11. 10.) for the destruction of the Witnesses; now how can it be said that when this Beast and his party are overcome, that then the Beast, and the false Prophet, and the Dragon are overcome? A. 1. To this we answer in two words. 1. They may virtually, and potentially all three fall when one falls: so the whole hosts of the Philistines fell when Goliath fell. 2. Then when this Beast of the Earth falls, all the three begin to fall, and from that day never rise more; their chief plots and devices shall be discovered, and broken, and their villainy shall be discovered to the whole world, which shall make the ten Horns to hate the Whore, and burn her with fire. Or who can tell but that at this battle the chief strength of the Pope, the grand Heretics who are the devils Esquires, and the chief and grand Traitors against the Laws, and Religion of England, may be all in that battle overcome? Or thus, at three Kings in one person, by the Beast of the earth, were overthrown, so the three grand enemies of the Church in that one person of the Beast of the earth, may be overthrown. And to me it is very probable, in Revel: 17. where John saw Rome in that year, when she was to go to destruction, in v: 3. He saw the last Beast that did bear up Rome, and uphold her in her pomp, the Beasts is called v: 8. the Beast that cometh out of the bottomless pit, to let us know that that Beast which slays the Witnesses, bears up Rome, when she is going to damnation: this Beast, v: 3. is called the Beast bearing up Rome, because he slays the Witnesses that would have pulled down Rome, he is called therefore a scarlet coloured Beast, because of his bloody cruelty against the true Church, and then he is said to have seven Heads, and ten Horns; because he supports that City Rome, with seven Heads and ten Horns; Popery by the Covenanteers had long since been in the dust, but that he broke the Covenanteers and their Reformation by his bloody treason, and his blasphemous troops. So then as this Beast is said to bear up Rome, though he be far distant from Rome, by his slaying Rome's enemies; so Rome may be said to fall, and the Pope may be said to fall; and the Devil who is said to be the father of Heretics, and blasphemers may be said to fall, when he that hath supported them falls; And in this sense at this battle when this Beast is overthrown, the Beast, and that false Prophet, and the Dragon may be said to fall: and be sure of it, when the Witnesses have got their victories over this Beast down goeth Popery, and blasphemy, and heresy: so that though in the downfall of this Beast of the earth it cannot be said, that the Pope, and the Devil shall personally, and universally in their power be overthrown, yet it may truly be said that virtually they are overcome, it may well and truly be said, that the Pope and the Devil are overcome when this Beast is overcome; because the Beast is the support of Popery, by which Rome's pomp is supported, and the support of Heretics and blasphemers, by whom the Devil's kingdom is upheld, hath he not caused those to fall who went about to overthrow Rome? and hath he not granted a toleration to all Heretics to lord it over the orthodox Christians? Who is so blind as doth not see that he doth support this day the state, pomp, and Religion of Rome, and of the Devil's kingdom; there Satan's throne is where the Witnesses are slain. Rev. 2. 13.  
In a word, it may truly be said, when the Beast of the earth is overthrown, that then the Pope's cause and interest, and the Devil's interest, will with him be overthrown in these three kingdoms: for who is it, but he that hinders the Covenant-reformation, and if he shall by the Covenanteers (as I do undoubtedly believe he will, when his three years and a halfs Reign is up) be overcome, be assured that the rising Witnesses, prosecuting the ends of the Covenant, will be the ruin of the Popes and the devil's Kingdom in England. Indeed the Tenor of the Covenant is nothing else, but to establish the Witnesses, and throw down Popery and Heresy, that is, the Pope and the Devil's kingdom. Shall I yet go a little further, I am confident that when this Beast of the earth is overcome, his cursed Hellish conspiracies with the Court of Rome, and the Court of Spain to overthrow the Kings of Europe, that acknowledge not the Pope's supremacy, will be made so apparent, that all the Kings in Europe especially France, and Portugal, and these three Kingdoms, England, Scotland, and Ireland, will both abominate, and utterly reject the Romish Court, as a den of abominable Thiefs and Murderers; And I trust, utterly forsake that accursed Religion, which can change itself into any shape, and pretend any interest on purpose to overthrow kingdoms, and murder Kings.  
Now put all these together, consider but from the time of the Pope's rising, when he got to be the head of Rome, to be independent, which (as on all hands is concluded) was about the year 390. and consider but the time of the Beasts of the earth, who riseth out of Independency, and slays the Witnesses in the year 1647. consider how clearly the holy Ghost holds out the Beast in his rising, in his government, in his time of duration and in the manner, and place of his ruin: compare but Scripture with Scripture, compare Dan. 7. and 11. and Matth. 24, Mark 13. Luke 21. Rev. 11. the 13. 14. 15. 16. 17. 18. 19 20. Chapters, and Zach. 14. together with several other Texts in Ezek: and Isiah: I say compare the several texts, as we have set them one with another, and compare with these texts, the occurrences of these three years last passed, in England, Scotland, and Ireland, and from all it may be concluded (I would fain say positively) probably, that immediately after 1650. is ended, when the Beast of the earth, hath raged a Prophetic day, (that is) one year in Scotland, then comes the ruin of the Church her enemies, for then the Church of Rome's time of keeping the Witnesses in Sackcloth is expired, and the three years and an half of the great Independent Beast, that shall slay the Witnesses is expired, than he and his Poliarchy of Senators, who Reign as Kings, must go to their eternal graves, and then the Witnesses must rise, and take possession of their seats from which they were thrown, and the Covenanted-reformation by them must be carried on to the utter destruction of the Pope, and his faction, and the binding of the devil, and utter casting of him out of the Church with his faction. All which the Lord of his infinite mercy through Jesus Christ for his elect sake (both of Jews and Gentiles unconverted, and already converted) hasten. Even so come Lord Jesus. Come quickly. Amen.  
FINIS.