Commons House Monday Febr 21. An. Dom. 1641. IT is this day Ordered by the Committee for Printing and Publishing of Books, etc. That Mr Jackson Minister of Saint Michael in Woodstreet London, be desired to peruse Mr More his Translation of Mr Mede his book on the Revelation, this day presented to the said Committee to be licenced, and to report to the said Committee his opinion therein, and concerning the Printing thereof. john White. I Have according to the Order of the Committee for Printing, etc. read over Master More his Translation of Mr Mede his book on the Revelation, and find it to be exactly Translated, and that the book itself gives much light for the understanding of many obscure Passages in that sweet and comfortable Prophecy, and though Master Medes opinion concerning the thousand years of the seventh Trumpet be singular from that which hath been most generally received by Expositors of best esteem, and I conceive hath no just ground, yet he therein delivers his judgement with such modesty and moderation that I think the Printing of it will not be perilous: and therefore conceive that the publishing of this Translation is a good work, and may with God's blessing yield much comfort to many. April 18. 1642. Arth. jackson. IT is Ordered by the Committee of the Commons House of Parliament concerning Printing, this eighteenth day of April 1642. That the book Entitled the Key of the Revelation, etc. be Printed. john White. The Key of the REVELATION, searched and demonstrated out of the Natural and proper Characters of the Visions. WITH A Comment thereupon, according to the Rule of the same Key, published in Latin by the profoundly Learned Master Joseph Mede B. D. late Fellow of Christ's College in Cambridge, For their use to whom God hath given a love and desire of knowing and searching into that admirable Prophecy. Translated into English by Richard More of Linley in the County of Salop. ESQUIRE, One of the Burgesses in this present Convention of Parliament. REVEL. 1.3. Blessed is he that readeth (that is, interpreteth) and they that hear (him that interpreteth) the words of this prophesy, and keep those things that are written therein: for the time is at hand (that is, is now present) wherein the same things shall begin to be fulfilled, and daily more and more shall be fulfilled. With a preface written by Dr Twisse now Prolocutor in the present Assembly of Divines. Printed at LONDON by R. B, for Phil. Stephens, at his Shop in Paul's Churchyard at the sign of the gilded Lion. 1643. A PREFACE written by Doctor Twisse, showing the Method and Excellency of Mr Medes interpretation of this Mysterious book of the REVELATION of Saint JOHN. MAny shall run (or pass) to and fro, and knowledge shall be increased, Dan. 12. 4. I lighted some times upon a witty interpretation of this passage in a certain Manuscript; and the interpretation was this. That the opening of the world by Navigation and Commerce, and the increase of knowledge, should meet both in one time, or age. The observation is justified by experience, howsoever Divines may judge as they see cause of the congruity thereof unto daniel's text. And this increase of knowledge, which these latter times have brought forth, appears in nothing more remarkably, then in the interpretation of this mysterious book, the Revelation of Saint john. And as the mother of Solomon saith of the virtuous woman, whom she describeth, Pro 31.29. Many daughters have done virtuously, but thou surmountest them all. In like sort may it be said of Mr Mede in reference to his Expositions of the Revelation. Many Interpreters have done excellently, but he surmounteth them all. Neithere should this seem strange, that being advantaged by the labours of those that went before him, he hath added something of his own, wherein he hath surpassed others, yet without disparagement to any; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any man may add something to the labours of others, as Aristotle hath it, Ethic. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by these means Arts grow to perfection. Thus we salve the credit of ancient Writers, though in some things, many of the present age do excel them; for they have carried us on their shoulders to a great height by their instructions, and for us to soar a little higher, it is no great advancing of our abilities; certainly no disparagement at all to them by whom we have profited in an high degree. Thus a dwarf lifted up on a tall man's shoulders may easily discover much more than he; thanks be to the tall man for it. Thus a Wren carried on an eagle's shoulders, to the highest pitch of her soaring aloft, if, when the Eagle is weary, the Wren springs up somewhat higher; this is no great glory to the Wren, much less any dishonour to the Eagle. Yet to confess a truth, Master Mede hath many notions of so rare a nature, that I do not find he is beholding to any other for them, but only to his own studiousness and dexterity, with the blessing of God upon his labours. And here, First, I do observe God's direction of him in the course that he hath taken. (1.) As First, in his Clavis Apocalyptica, the Key of the Revelation, wherein he hath drawn together the homogeneal parts of it, dispersed here and there, yet belonging to the same time; the indistinction whereof may expose many to no small error ere he be ware, conceaving all the Passages in the Revelation to be ordered in place, according to the order of time wherein they were fulfilled, which is found to be other wise, as in the Key is manifested, representing many particulars mentioned in different places, yet belonging to the same time. (2.) Secondly, the Author gave himself to write Specimina Essays; wherein he goes over every part of this book (excepting the three first Chapters) taking a general view of each as he goes. (3.) Thirdly, he proceeds to a more full Comentari● from the fourth Chapter to the fourteenth, that which followeth from thence to the end, contains only his former conceptions, which he called Specimina Essays, or first adventures. Secondly, whereas in performancies of this nature, two things are necessarily required. 1. A right discerning of the meaning of the words and phrase, which for the most part is Figurative and Tropical, the more exactly to find out the sense of the Prophecy thereby. 2. A right accommodation of each part, unto the proper time of the History, concerning the accomplishment of things foretold. (1.) As for the first of these, the whole Body of the Revelation for the most part, being carried along by Figurative expressions: it is requisite to observe the Genius of Scripture phrase in this kind; wherein Master Mede excels, and hereby the sense is cleared in such sort as to give great satisfaction. As in opening the mystery of the battle in heaven, Revel. 12. and the casting down of Satan unto the earth, he shows that States and Kingdoms in the world Political, are indeed much answerable to the condition of the world Natural, and accordingly represented in Scripture: for as the world Natural consists of heaven and earth: so in each State a Kingdom is found somewhat answerable hereunto, and that is the Nobility and the Laity. And as in heaven there are Sun, Moon, and Stars of lesser and greater magnitude: so in every Kingdom there is a King and Queen, and Nobles, and that in great variety of degrees of magnitude. And as in the earth there is great variety of creatures, as of trees of various sorts, and of herbs and flowers: so in the people of any Commonwealth, is found great variety of differences. And upon this ground, and by this course of interpretation which he taketh, whereas other Writers many times give pretty interpretations, which the Reader perhaps could wish to be true; Mr Mede by his grounds and manner of proceeding convinceth the Reader of the truth of that sense and meaning the Text, which is delivered by him, even to admiration. (2) And when this is done, as for the accommodation of the matter of fact in this prophecy thus interpreted by him, unto its proper time; this requireth great skill in History; and I have found that Master Medes friends, who have been acquainted with the course of his Studies, would give him the bell for this, as herein outstripping all others. Thirdly, I have observed some notable distinctions in this comentary of Master Mede, which have given me great content, as giving great light to the clear understanding of many things which otherwise would prove very obscure. As for example. (1) The distinction between the book-sealed with seven seals, which he calls the greater book; the contents whereof indeed are very large, containing an History from the beginning of the preaching of the Gospel, to the end of the world: and this he saith, contains fata imperij, the fortune's o● destinies of the Empire, (2) and the little book mentioned, Revel. 10. which he saith contains fata Ecclesiae, the fortunes or destinies of the Church. The first contains the seven Seals, and the seven Trumpets; for the seaventh Seal produceth the seven Trumpets. (1) The six first Seals contain the Story of the Empire's continuance unto the days of Constantine included; in whose days there being a strange Metamorphosis of the Empire from Heathen to Christian, this change is represented in such a manner, as if it were the ending of the world, and the beginning of a new; which in my conceit seems very judiciously delivered by him. (2) Then the seven Trumpets (which are the contents and matter of the seaventh Seal) represent the judgements of God upon the world, for standing out against the Gospel; and shedding the blood of the Saints. (1) By the heathen Emperors, and for that cause, ruin was brought upon the Empire by degrees, until it was rend and torn into ten Kingdoms, which is set forth by the parts thereof in four degrees, and accordingly that ●ills up the material contents of the four first Trumpets. (2) The other three Trumpets are called Woe Trumpets, containing the judgements of God upon the Antichristian world, the degenerate States of Christendom, (First) by the Saracens, the contents of the first Woe Trumpet. (2) By the Turks, the contents of the second Woe Trumpet, chap. 9 (3) By the end of the world, Revel. 11. 15. (2) Another distinction there is mentioned by him, and which carrieth great light with it, of great use for the clearing of the state of Christ's glorious Kingdom here on earth: and that is, Revel. 21.24. And the Nations that are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which escape the fire, or are saved from the fire at Christ's coming) shall walk in the light of new jerusalem: by which it appears clearly that new jerusalem is one thing, and the Nations that escape and are saved from the fire, wherewith the earth and all the works thereof shall be burnt in the day of Christ's coming, 2. Pet. 2. and 1. Thes. 1. and 2. these I say are another thing, and must be distinguished from new jerusalem. For in the light of this new jerusalem, those nations shall walk, as is expressly testified. And the distinction Mr Mede conceives to be this; By new jerusalem is meant Christ and his raised Saints, who are called the Saints whom he shall bring with him, 1. Thes. 4. and by the nations are meant, all the faithful servants of God who shall be found here alive at Christ's coming. (3) And I find that the want of distinguishing these, the ancient Fathers, and particularly Epiphanius, have discoursed very wildly against the glorious Kingdom of Christ here on earth, yet in just opposition to the Corinthians, whose guise it was to discourse very carnally of the glorious Kingdom of Christ; The consideration whereof moved Austin to relinquish the doctrine of Christ's Kingdom here on earth, which formerly he embraced, as himself professeth in one of his works Decivitate Dei, where he treats thereof. (4) Yet as Mr Mede hath (in my judgement) exceeded in merit all others that went before him in this Argument; so others after him, may go beyond him in some particulars; As to instance in a particular, or two or three. (1) The discovery of the true meaning of the number of the Beast 666. by Mr Potter, wherewith Master Mede himself was exceedingly taken even to admiration, professing it to be the greatest mystery that hath been discovered since the beginning of the world. (2) The same Master Potter hath other strange mysteries to be discovered out of the same number, and especially out of the fraction thereof, which as yet he hath not made public. (3) So likewise in explication of the mystery of the two Beasts mentioned, Revel. 13. he differeth from Mr Mede. And I have seen an excellent discourse thereupon, but as yet he hath not communicated it to the world. What cause have we to bless God for bringing us forth in these days of light: may we not apply that of Esay unto these times? when darkness Esay. 6●. 2. covered the earth, and gross darkness the people; the Lord hath risen upon us, and his glory hath been seen upon us. (1) Not only in respect of the great Reformation wrought in this Western part of the world an hundred years ago and more: God awaking as it were out of a sleep, and like a giant refreshed with wine: and the Lord Christ awaking, and stirring up his strength for the raising up of jacob, and restoring the desolations of Israel, and blessing us with a resurrection of his Gospel, and discovering the man of sin, and blasting him with the breath of his mouth. (2) But also opening the mystery of the slaughter of the Witnesses, which we have just reason to conceive to have been on foot divers years, not by judicial proceed only in the Martyrdom of God's Saints; but by the sword of war, First in the Low-Countries, then in France, after that in Bohemia, then in Germany, (which how long it should continue Mr Mede professeth to be uncertain) and now amongst us, First in Ireland, then in England, and that by the Antichristian generation, with so manifest oppositon unto truth and holiness under a Protestant Prince, as I think the like was never known since the beginning of the world. After this strange war and slaughter of the Witnesses which hasteneth to a Period, the continuance of it shall be but three years and an half, in which space of time, they that dwell on the earth shall rejoice over them and make merry, and send gifts one to another, because these prophets tormented them that dwelled upon the earth. But after three days and an half when the Spirit of life from God should enter into them, and they stand upon their feet, great fear should fall upon them which saw them. And a voice shall be heard from heaven, saying unto them, Come up hither. And they shall ascend up to heaven in a cloud, and their enemies shall behold them: But certainly when that comes to pass, the same hour there shall be an Earthquake, and the tenth part of the City shall fall. This City undoubtedly is Rome, which Master Mede proveth curiously to be at this day precisely the tenth part of the City of Rome, as it was in Saint john's days when this prophecy came forth: and in the Earthquakes shall be slain of men (of names of men) seven thousand; which Master Mede interpreteth men of quality. It followeth, The second Woe is past; Now that Woe was the plague of the Christian world by the Turks: whereby is signified the destruction of the Turks, which people I take to be all one with Gog and Magog in Ezekiel, represented there as the great enemies of the jews invading the land of Jewrie. And the Hebrew doctors conceive that war of Gog and Magog to be yet to come. Here it may be objected, that the Turk is Lord of the land of Canaan already: I grant it, but when the time shall come for the calling of the jews, which Master Mede conceived should be wrought in a strange manner, by the appearing of Christ unto them, as he appeared unto Paul at his conversion: Saint Paul acknowledging that grace to have been showed to him first, implying, that the like grace should be showed to others after him. Then I say, upon this their conversion, they shall gather themselves together from all places toward the land of Canaan, where shall be the place of Christ's throne in his glorious kingdom here on earth: upon which coming of the jews into the land of Canaan, the Grand Signior will be moved to raise all his power gathered together out of all Nations under him to oppose them, and at first shall prevail, as we read, Ezekiel 28. and Zachariah 14. in the beginning: but in the issue the jews shall prevail. For Saviour's shall come up on Mount ZION, and the Kingdom shall be the Lords, Obadiah 21. Thither shall the Lord cause his Mighty ones to come down. Let the Heathen be awakened, and come up to the valley of jehoshaphat: for there will I sit to judge all the Heathen round about, Joel 3. 11, 12. And the Lord shall be King over all the earth, in that day shall there be one Lord, and his Name One, Zachariah 14. 9 So that this implies the calling of the jews a little before. And whereas both Gog and Magog, shall be destroyed by fire, Ezechiel 39 and the Man of sin by fire, 2. Thessalonians 2. Master Mede was of opinion that all this is but one and the same fire, even the fire that shall be at Christ's coming, 2. Thessalonians 1. 8. and 2. 8. Then follows the second Resurrection of the dead, and Christ's Kingdom, the contents of the seaventh Trumpet, Revelation 11. 15. Even so come Lord jesus, Come quickly. William Twisse. The Translator, to the Reader. GOD at sundry times, and in divers manners, Heb. 1. 1, 2 spoke in time passed unto the Fathers by the Prophets. He hath spoken unto us in these last days by his SON, by whom not only the Gospel of Salvation is communicated unto us: but also the revelation of future events, to Revel. 1.1. fall out in this last age of the world, to be showed to his servants, signified by his Angels unto john one of his Witnesses and Apostles, most necessary for our knowledge, as appeareth by the Blessing pronounced to him that readeth, and them that Revel. 1.5 hear the words of the Prophecy, and keep those things which are written therein: For the time was then at hand, when some of them should fall out, and all in their several seasons foreset. The obscuritis of this (as of all other Prophecies) until the event should manifest them, hath discouraged many in bestowing their time to read and meditate therein; not considering that the Almighty Lord (who having the abundance of Spirit, Matth. 13. 34. could have set forth all things easy to the understanding of the simplest) hath so disposed his Treasures, that by prayer and diligence men might be enabled through the guidance of the Spirit to attain unto them, and so have them in greater estimation. Many learned men have written Expositions of parts of this Revelation, some of the whole: amongst them, I fell upon this learned Commentary of Master Medes, with the Apocalyptique Key before it. The Exposition and Method so pleased me (though the phrase were something difficult) that to make the better impression of it in my memory, I undertook to translate it, and did finish it long since. I communicated it with some friends, and subjected it to their correction: hence it comes to pass (by their desire) that it is made public. I humbly crave pardon, if my ill expression hath detracted from the Author's learned labour. I confess I have followed the Latin phrase so near, that howsoever the true sense may be expressed, yet there wants the English elegancy: and (if I mistake not) the Author himself hath so many Hebraisms and Graecismes, as make the Latin more crabbed and less intelligible: but in my poor opinion, none hath more accurately and deeply searched and found the sense of those obscure places of Scripture, which he hath handled in this and other his writings. It were to be wished that his intended larger Commentary, which I am persuaded he hath written, and purposed to put forth, as he promised at the end of the 14th chapter, had not been hindered, as I find by some of his letters they were. That opinion (the pretended cause of restraint of his further progress) concerning the 1000 year's R●igne of Christ, grounded upon the 20th chapter of the Revelation, with the authorities and reasons for the same, howsoever it be not received by many as Orthodox, yet is delivered with that moderation and subjection to the censure of the Church, that it can displease no man; nor is it (for aught I can see) contrary to the Analogy of Faith; and may be useful for the conversion of the jews, who though they expected Christ his coming at that very time, yet were offended at his not taking upon him the Regal authority; his time for that being not then come. For mine own use also I made a Compendium of the whole Commentary, and have in the Margin thereof set down the chapters and verses, out of which the several matters are taken, that by turning thither the larger Exposition may be seen: this also was thought fit to be added at the lat●er end of the work. Whilst this was at the Press, and the plate for the Scheme in the Apocalyptique Key under the hand of the Sculpter there came thither Master Haydock a learned Gentleman, who enquiring after me, was pleased to come unto me, and acquainted me with some passages by Letters betwixt himself and Master Mede, touching the Seven sealed book and the figure thereof, wishing it might be expressed in another form: which (considering I was but the Translator of his book, who no doubt is with God) I could not yield unto: yet gave way, that what he desired might be added, with distinction betwixt them, and printing so much of Master Mede his letter as concerned the reason of the alteration of the form of that book, the matter in substance not differing. This is the cause why you may discern a difference betwixt the Scheme in Master Medes Latin, and this Translation of it into English: the extract of which Letter turned out of Latin into English by Master Haydock himself, followeth in these words, viz. The observation of your Seal-bearing Sylinder, is most ingenious, and such as never entered into my thoughts before, although I often beat and hammered upon it. Nay, I rather doubted, whether any such form of volume might be given, wherein the opening of each several Seal, might in order represent to the eye of the Reader a new inscription. Now as for the matter itself therein comprised, I rest altogether uncertain what to determine, sometimes I was of opinion, that those visions concerning the Seals were not written by Characters in letters, but being painted by certain shapes, lay hid under some covers of the Seals; which being opened, each of them in its order, appeared not to be read, but to be beheld and viewed; and according to this apprehension, those words of john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come and see, seem not unfitly to agree. Afterwards I considered, that this conceit of mine agreed not generally with all the apocalyptical narration, insomuch as in the fift and sixth Seals the speech is directed to the thing seen. Besides, I observe that in the seventh Seal, the visions of the Trumpets are not delivered together, and at the same time, but produced unto the sight in order, and succeffively. Moreover, that the preparation going before the sound; is so described, that it must be confessed, that the thing was performed in the naked descriptions of the things seen in the volume (which way soever described) nay, nor yet in the simple writing, but altogether in foreign representation. At the length therefore (because it seemed too unseemly a thing to affirm, that the thing was performed by a mere outward representation, the book conferring nothing thereunto; I fell into the opinion, that both were to be joined together, and that we must say, that indeed the Prophecies were described and portrayed in the Volume, whether by signs and shapes, or letters; but that these were not otherwise exhibited to john and other beholders of this celestial Theatre, then by a foreign representation, supplying the room of a reherfall, not much unlike to our Academicals interludes, where the prompters stand near the Actors, with their books in their hands, whereas then neither the Lamb himself could recite any thing out of the book, neither did the Apostle stand so near (for the Lamb stood near to him that sat on the Throne) that he might read out of the hand of him who opened the Seals, it must needs be, that he apprehended all these after the manner as I have said. Now Sir, it is merely your humanity which hath moved me to express these my cogitations to you. And so I conclude; praying that Almighty God may be pleased to afford you an happy old age with a longer extent of life, which may prove the forerunner of that Blessed one. From Christ's College, jan. An. 1634. The true esteemer of yourself and your studies, Joseph Mede. Thus much of this letter I insert here, as it was received from Master Haydock, whom it hath pleased God lately to take out of this life. He purposed also to have given the motives and reasons of his alteration of the form of the seven sealed book, which in effect were these. 1. The ancient form of Books was in several sheets of Parchment, fastened at one end only, and so rolled up together, as appeareth by the texts, Heb. 10. 7. In the Volume a Vol●end●● volume of thy Book it is written of me, etc. cited out of Psal. 40. 7. which in many translations is In the rolls of thy Book: so that we may be confident that the same kind of Book was meant which was then most, if not wholly in use. 2ly The form of the seven-sealed Book, aught to be such as might satisfy the Lamb's intention, which had an eye unto Prius and Posterius, in regard of the sequel of the ensuing History: for that part which belongs to the first Seal aught to be viewed before the second or the rest be opened: whereas in the form of the Modern Books, until all the seven Seals be opened, no use can be made of any part or leaf in the book. But in the form of the roll, when every leaf hath its several label inserted in its proper distance, with a Seal and several impression of Emblimaticall signiture, each several leaf being taken and unsealed in order, the several matter therein contained will appear, and no more of any of the rest till they be opened in order. Had Master Haydock lived this had been more exactly performed by his pen. I have for the satisfaction of the Reader, extracted these things out of his papers: if this translation (at first purposed only for mine own benefit) shall be useful to others, let those have th● thanks that have called it forth to the Press, which though the Book itself be of high estimation yet this translation was never designed to public view by The Translator RICH. MORE. To the courteous Reader. IN the s●●mer part of this Book some sheets fell under the hands of an unskilful Compositer, and an unfaithful Correcter, wherein such faults as do not pervert the sense, are left to the ingenuitte of the Reader, such as these [Seale for Seales] [the for they] [glass for glassy] [what for which] [Hypocrocy foe Hypocrisie] Also take notice that from Page 33. to 63. these references, Chap. 4. Chap. 5. Chap. 6. again from Page 96. te 120. Chap. 9 are confusedly placed: which ought to be only at the top of those Pages, and where certa●n● words of Hebrew, Greek●, and Lat●ne, are occasionally cited in the margin to justify the translation, those words are sometimes above, some times below their due place, in like manner some quotatious of Scripture in the Margin are misplaced, as for instance, in Page 35. Ezechias 1. 10. Exod. 24.19. which refer to the 38. line of that Page. These will be easily manded by an intelligent Reader. But these following Errata require amendment, as too much interrupting the Reader, and obscuring the sense. Page 11. L●ne 16. Errata for fa● read further. p. 34. l. 5. blot out the word [those] p. 41. l. 3. for vanished r. vanquished. p 42. b 9 for sense r. sentence. p. 44. l. 17. for Tyrus r. T●tus. p. 45. l. 7. for the ●. put out the Id. 22. r. for what consequence hath. p. 48. l. 31. for nation r. notion p. 49. l. 27. read Busiris Phalar●. p. 56. l. 19 for But it r. But yet. Id. 33. for 2. Kings 28. r. 2. Kings 18 p. 59 l. 13. r. agree but to that. Id. l. 31. for which r. what. p 60. l. 2. for throw r. thrown. p. 61. l 26. for soldiers r. shoulders. p. 64. l. 23. for pull r. puszle. Id. l. 24. for their r. in their. p. 69. l. 5. for preferred r. preserved. p. 89. l. 32. for bloody r. blood or bloody. Id. l. 39 r. the meaning is the Roman. p. 99 l. 17. for Glanisme r. Islamis●e. l. 35. for Natotia read Anatolia. l. 37. for when r. whence. p. 101. l. 3. O horrible p. 102. l. 12. for was not given r. was given l. 27. for petition r. repetition. l. 34 for propogation r. preparation. p. 105. l. 16. for noble r. notable. l. 18. for Apaside r. Abasida l. 31. read since before the principality of the Abasid●. p. 109. l. 4. for sterdion r. direction. l. 11. for vanished r. vanquished. l. 12. in margin r. Argona●ta. l. 22. r. Sedyduddaulas. l. 34. for the citier. the royal city. p. 112. l. 17. for breaking of r. breaking in of. p. 113. l. ●. for as in the yec●● r. as the y●ere. p. 114. l. 20. for be understood r. But is to be understood. p. 115 l. 4 for dispose r. disuse. p. 119 l. 32. for Baal●s of all r. Baales of Baal. p. 120. l. 34 for deterred r deferred. p. 121. l. 21 for temporary r. contemporary. Page Line Errata Corrigenda 36 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should be the last word, Amos 9 12. 73 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should be the first word 77 29 ●he Hebrew words are misplaced, rectify them by the Hebrew Text, Esay 9.1.2. whence they are ●ited. 78 09 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginneth it should end the sentence: 81 34 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119 09 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Key of the Revelation: OR The Synchronisme and order of the prophecies of the Revelation according as the things were to be accomplished, resting on no supposed interpretation, (as of a ground laid) or fore-judgeing of the falling out of actions; but firmly demonstrated out of the very characters of the visions inserted by the Spirit of God of set purpose, and accordingly in a clear Scheme presented to view; that it may be as a sure guide to those that are conversant in this holy Labyrinth, and a Touchstone for the ●inding out of the true interpretation, and disproving of the false. Things to be foreknown. 1. BY a Synchronisme of prophecies I mean, when the things therein designed run along in the ●ame time; as if thou shouldest call it an agreement in time or age: because prophecies of things falling out in the same time run on in time together, or Synchronize. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The order of the Seals, and in them of the Trumpets, is certain and undoubted (to wit) the same which the number to every one ascribed doth point out, I. II. III. IU. V VI VII. The rest therefore of the prophecies being compared first between themselves, afterward with the Seals by the way of Synchronisme, the order of the whole Revelation will be clearly manifest: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing which now by God's help we go about to show. Thou who sittest upon the throne, And thou O Lamb root of David, who wast only worthy to take and open this book; open the eyes of thy servant, and direct his hand and mind, that in these thy mysteries he may discern and produce something, which may tend to the glory of thy Name and profit of the Church. The first par●. The first Synchronisme. Of the Woman remaining in the wilderness. Of the sevenheaded Chap. 1●. Chap. 1●. Chap. 11. Chap 11. Beast restored. Of the outer court trodden under foot by the Gentiles. Of the Witnesses in the mean time prophesying in sackcloth Here I begin, and my first Synchronisme shall be of that noble Quaternion of Prophecies, which are very remarkable by reason of the equality of their times; 1. Of the woman remaining in the wilderness for a time, times, and half a time; or as there it is ●ore manifestly declared, 1260. days. 2. Of the sevenheaded Beast restored, and ruling 42. months. 3. Of the outer court (or of the holy City) so many months trodden under foot by the Gentiles. 4. And last of the witnesses prophesying in sackcloth 1260. days. The truth of this Synchronisme is almost granted, and seemeth that both it may, and also usually is avouched upon this ground, because of the equality itself of their times: for a time, times, and half a time, that is, three years and an half (as it appeareth by comparing the 6. and 14. verses of the 12. chap.) make 42. months, and 42. months 1260. days. But because it is not necessary (howsoever it be very likely in visions shown the same time) that equal times should be also 〈…〉 the same times, since equality hindereth not but that some may be before, some after others: therefore that character of equality of times will not be sufficient to convince one that is perverse. Wherefore I will get me characters else where, out of which by ●leare and evident demonstration I thus make good the point. The Synchronisme of the Beast and the woman. Chap. 1●. The times of the Beast and of the woman dwelling in the wilderness begin at the very same instant of time, to wit, the conquest of the red Dragon, and the thrusting him down into the earth: therefore, since the said times are of equal continuance, it must of necessity follow that they did concur in the whole in termediate space of time, and likewise at length end their course together. That the times of either of them do commence from the same beginning or term, is manifest out of the 12. chap. for when as the dragon is cast down by Michael, than the woman escapeth from his presence into the wilderness [ver. 6 and 14.] The Dragon being angry, that he had in vain attempted to destroy her now entering thither [in the 15, 16, and 17. ver.] he went to make war with the rest of her seed (to wit, those which she should bring forth in the wilderness, vers. 17. * For without doubt it is to be read with all the latin translations, the greeks of Aldus an. 1518. and the Syriaque Interpreter (who out of the greek turneth it) et ste●tit, and he stood, not as at this day the greek copies have it, et ste●i, and I stood. And standing upon the sea sand, [vers. 18.] To the ten horned Beast thence ascending [chap. 13.1. he gave his power, and his throne, and great authority; there verse 2. Chap. 11. The Synchronisme of the Beast, and the prophecy of the witnesses. The times of the Beast and of the prophecy of the witness being likewise equal, are finished together at the end of the sixth trumpet: therefore it is manifest that they also begun together, and through the whole space between did Synchronize. Now that the times both of the Beast, and of the witnesses of God, prophesying in sackcloth, ended together with the end of the sixth trumpet that also appeareth out of the 14. ver. of the 11. Chap. where aswell the ascension of the witnesses into heaven (which is the period of their mourning prophecy, as that great earthquake (wherewith the Imperial citi● being overthrown, the kingdom of the Beast was abolished) is marked out by the moment wherein the second woe (which is the sixth trumpet) went out, and the third woe (or seventh trumpet) should forth with ensue for in that moment of time the witnesses (whom the Beast which had ascended out of the bottomless pit had slain, being even ready to finish their testimony in sackcloth (for this when they s●all finish. is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) reviving by God ascended up into heaven [verse 7. 11. 12.] and the tenth part of the city fell by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means of the great earthquake the same hour [ver. 13.] and the matter came to that pass, that the 7. trumpet sounding, all the Kingdoms of the world became our Lords and his Christ, verse 15. The Synch. of the Witnesses and of the Court (or holy city) Chap 11. possessed by the Gentiles. That the times of the Witnesses, and of the Court (or holy city) possessed by the Gentiles do contemporize, it appeareth as well by the meaning of the text, Chap. 11. v. 2, 3. as also by the wrath of the Gentiles now cast out, in the beginning of the seaventh Trumpet; that is, from the end of the sixth, when also the days of the witnesses shall end, as it hath already been manifested, for the Gentiles which in the 18. verse are said to be enraged at the found of the seaventh Trumpet, are the very same which hitherto by the space of forty two months, had trodden underfoot the court of the outer. Temple (that is, the holy city) and which now therefore come to be destroyed by the wrath of God. And surely this Synchronisme is called into question by none, to my knowledge or remembrance. The Synch. of the Witnesses, of the Court, of the Beast, Chap. 11, & 12. & 1●. and of the Woman. If the treading under foot of the court and holy city did agree ●n time with the prophecy of the Witnesses; it will agree in time also with the Beast, with which the Witnesses agreed in time; and therefore also with the Woman in the wilderness, to which th● Beast agreed in time. So the Woman in the wilderness, the dominion of the Beast, the treading of the holy city under foot, and the prophecy of the witnesses, do synchronize each with other. The second Synchronisme. Of the two borned beast (who is also the false prophet) Chap. 13. with the ten horned Beast (which is also called the Image of the Beast. For the two horned Beast is the founder, or erector of that seven headed Beast, wearing crowns upon his ten horns; which after his deadly wound, to the great hurt of the Saints he anew restored according to the image of a certain former estate wherein he was to rule full 42. months, chap. 13. v. 3, 5, 12, 14, 15. which being done, he doth exercise all his power in his presence; and also doth show (or work) great wonders in his sight, verse 12, 13. and chap. 19 verse 20. At length this very same two horned Beast (which john calleth elsewhere the false prophet) together with that other Beast, in whose presence he had done the wonders, as inseparable companions are taken, and both cast alive into a lake of fire burning with brimstone, Chap. 19 v. 20. when therefore the ten horned Beast (give me leave, for plainness so to call the seven headed Beast restored) and the two horned false prophet are not separated one from the other, either in their rising, or in their ruin; Moreover, whereas the one excrciseth the power of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in his presence, who seethe not that they necessarily contemporize through their whole time? But that the whole matter may be rightly perceived, it is to be understood, that there is no other state of the seven headed Beast described, cha 13. then that of the instauration, or of the last head, which was ten horned; that which the whole order of the description doth make evident. For whatsoever evil the Beast is said to have committed, whatsoever worship or adoration is given unto him by the inhabitants of the earth, all that is said to be done after his instauration, or healing of his wound. Furthermore, that the ten horns do belong to the last head or state of the Beast (which is the state of his ●stauration) is manifest by the interpretation of the Angel. Chap. 17. For there when five heads had fallen, that is, had fulfilled their, Verse 10. courses, and the fixed even then in john's time was in being; yet the time of the horns is said not to be as yet come. Therefore of necessity it must belong unto the seventh or last head. An apendix concerning the mutual interchanging of the names of the Beast and the fal●e prophet; likewise of the Beast and the image of the Beast. For of both these the title of the Synchronisme did admonish, and first, that the two horned Beast, and the false prophet be the same, Iren●us, one amongst the most ancient interpreters of the Apocalypse hath observed. Which by the comparing of the 13. 14, 15, and 16, verses of the 13. chap. with the 20. verse of the 19 Chap. is so clear and manifest that it needs no further proof. But that which the title further seemeth to intimate, that the ten horned Beast is wont also to be called by the name of the image of the Beast, that is not so evident, and which the reader except very attentive, will scarce at all perceive. But that the same is so, I think that I have observed upon good ground; and therefore, wheresoever the Beast and the false prophet are mentioned together (which I find three times) there by the surname of the Beast, is understood no other than the ten horned beast; when by the false prophet, it is evident there is meant the two horned. Contrarily, where with the Beast thou seest coupled the image of the Beast [as chap. 14. ver. 9.11. chap. 15. ver. 2. chap. 16. ver. 2. chap. 19 ver. 20. and chap. 20. ver. 4.] there by the Beast is to be understood the false prophet; and by his image the ten horned Beast, or the seven headed restored: for this Beast seeing he acknowledgeth the false prophet to be his restorer, and that he suffereth himself to be guided by the will of him, as of his supreme Lord [chap. 13. verse 12, 14, 15.] he is not without cause called his image; not whose similitude he representeth, the genitive being passively taken (for in that respect he is the Image of another, happily of the seven headed dragon, or of the state in in which he flourished before the wound, according to whose example he doth afresh blaspheme God, and make war against the Saints) but that image which that two horned Beast speaking like the Dragon did restore and challengeth for his own, the genitive, to wit, signifying the Agent or Posseslor; even as in the selfsame places that is not the mark of the Beast, which is stamped upon the Beast himself, but wherewith that same Beast doth brand those that worship him. And that it is so, as I have said, concerning the image of the Beast, that which is said in the 13. chap. Verse 15. is for an argument in the first place, that that very image of the Beast, which the false prophet did give life unto, did cause that whosoever shall not worship the image of the Beast should be slain; likewise else where (that thou mayest know him to be the Beast) he is almost ever put after a verb which signifies to adore, as an object of worship: when as therefore the Apocalypse doth portray only two and no more Beasts; this so wicked a majesty with like power either of commanding or compelling, cannot but agree to either of them. Furthermore, where the Beast is present together with the false prophet, the image of the Beast in the same construction of words is not to be found, as if there the appellation of the Beast should serve the turn. To conclude, of that selfsame is the image of the Beast said to be, of whom is the name and number, chap. 15.2. But the name and number seem not to be called the name and number of any other beast chap. 13. then of the two horned, therefore it is like that he is also called the image of him (as of his principal founder or chief lord) But this image, whether it be, or be not that ten horned Beast, it nothing hindereth our purpose: for the Synchronisme of the Beasts is not built upon this foundation. The third Synchronisme. Of the great harlot or mystical Babylon with that same seven headed Beast ten horned. Chap. ●●. 1 The time of the Beast is the time of the desert [Synch. 1. ● 1.] and the harlot is seen of John in the desert, chap. 17. verse 3. 4. but this mark doth not much enforce. 2 The ten horned Beast carrieth the harlot, or if you had rather so call her the whore, and the harlot sitteth upon the beast: Machatricem therefore they are both of one and the same time, verse 3.7. 3 The ten horns of the Beast (with which his last and newest head is branched [mark it well] under the courses of which alone (in which likewise it revived after its deadly wound, the courses of the first heads being now before fulfilled, the harlot doth ride the Beast, and the Beast doth bear the harlot:) these ten horns, I say, are ten Kings, who take their authority as Kings at one hour with the Beast, to wit, with that Beast which was restored, and di bear the whore, and now was become ten horned, that is, exercising the course of the last head. These, the time being fulfilled wherein they should deliver their authority to the Beast, [ver. 13.17.] that is, when the frame and body of the Beast came to be dissolved, they hate the harlot, and make her desolate and naked, and at length burn her with fire, [ver. 16.] So therefore the Beast, which in the state of ten horns (in which only john did prophetically consider her) first began with the harlot, that is, with the whore, and shall not survive the harlot, nor the harlot him: therefore, the harlot and that Beast do synchronize universally and exactly, which was the thing to be proved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fourth Synchronisme. Of the 144000. sealed: being virgins, with the Chap. 14 Chap. 17. who●e of Babylon and the Beast. 1 For first they are called Virgins, and for that commended, that they had not defiled themselves with harlots, Chap. 14. ver. 4. Therefore they fall into the adulterous times of the whore of Babylon, with whom the Kings and inhabitants of the earth commit fornication, Chap. 17. verse 2. and 18. 3. 2 Out of this company of Virgins proceed those which denounce the ruin of Babylon, [Verse 8. of the same 14. Chap.] and who do deter men from all communion with the Beast, or his Image, or his Mark: therefore this company of Virgins doth contemporize with Babylon and the Beast. 3 To conclude, these are those called, chosen, and faithful followers of the Lamb, Verse 4 of the said Chap. with whom being accompanied Chap. 17. v. 14. he maketh war with Kings or the horns of the Babylonian Beast; and who by conduct of him (as being King of Kings and Lord of Lords) shall at length get the victory (in the same verse) for those words, Lord of Lords and King of Kings, I think aught to be read by a parenthesis: where the Angel saith, these shall fight with the Lamb, and the Lamb shall overcome them (because he is Lord of Lords and King of Kings) and they that are with him called Elect, and faithful: that is the Lamb and who are with him called, elect, and Faithful, shall overcome the ten Kings supporting Babylon. 4 But these things suffice not to make the contemporation a full and entire contemporation, for they may all consist even with a contemporation but in part. I thus therefore demonstrate the company of the sealed of the Lamb wholly and exactly to contemporize with the Beast, That company of the sealed, being an opposite with the Beast, or of the whole company of the 〈◊〉 followers of the Beast, is of the same time with them: to wit, the bands of the holy soldiers, even then persevering in their allegiance to the Lamb, when other inhabitants of the world as revolters and Apostates had taken the mark of the Beast. It is plain out of the text, whence as in times past according to the ancient custom, servants and soldiers were wont to be branded and marked, with the name of him to whom they had given their Faith: even so these are showed to bear the name of the Lamb and of his Father in their foreheads. Since this is so, it followeth, that either holdeth equal proportion with other, and altogether answer in a like distance of time. For the state of such opposition doth require, that the company of the Sealed of the Lamb, for as much as is intended by that vision, be wholly esteemed of an opposite estate of the Beast: For besides such opposition it hath no estate by the meaning of this vision, and therefore with the same beginning beginneth, and ending endeth. 5 Furthermore concerning the final contemporation, that also may be proved by that mark out of the 7. Chapter. Because the period of both, aswell of the tyranny of the Beast, as of that company of the sealed, is the multitude of the palmebearers: of the Beast, because it is there said of the palm-bearers: These are they which came out of great tribulation, but out of what tribulation, except of the Beast persecuting the Saints? Therefore they leave the tyranny of the Beast behind them: of the company of the sealed; because the multitude of the palm-bearers immediately follow, as by that transition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Chap. 7. 1. these things I saw) is manifest. 5. A consectary of the general Synchronisme of all hitherto mentioned. So the Beast restored to life again or the ten horned, hath contemporized with the woman in the wilderness, the treading under foot the holy City, and the witnesses in the mean time mourning in sackcloth, Synch. 1. The two horned Beast, with the ten horned Beast, Synch 2. The whore with both, Synch. 3. The company of the virgins sealed, with the whore and the Beast, Synch. 4. Therefore all Synchronize with all. The sixth Synchronisme. Of the inward court measured with the reed of God, of the lying in wait and the battle of the seven headed Dragon with 〈◊〉 Michael concerning the childbirth. For they are the immediate antecedents of those things which formerly were showed to be contemporaries: the battle of the Dragon, and the childbirth of the woman, of the habitation of the woman in the desert, and of the ten horned Beast; the inner court (for that which is said concerning the temple of God, the 〈◊〉. altar and the priests worshipping there according to custom, is the Periphrasis thereof) of the outer court or people, where the Gentiles without right or reason are said to be harboured. For first both of them, as well the childbirth of the woman, as the battle of the Dragon with Michael, doth altogether pitch upon the same period, that is, the flight of the woman into the wilderness; which is said immediately to have followed the design of them both. For the woman, as soon as she had brought forth flieth into the wilderness, there to be nourished 1260 days, chap. 12. verse 6. Likewise the Dragon being thrown down, the woman flieth into the wilderness, there to be nourished from the presence of the Serpent, or Dragon for a time, times, and half a time, ver. 13, 14 wherefore the title of the Synchronisme doth cast both these as you see, into one time, as it were visions of the same time, and altogether of the same thing, and which there was no such need to sever in this matter. Furthermore that same duel, wherein Michael overcame the Dragon, did go next before the seven headed revived or ten horned Beast: for the Dragon forthwith as soon as he was thrown down unto the earth, standing upon the sea sand for the time to come, delivereth his place, that is, his power, throne, and great authority, to the Beast rising up thence; and (as the Complutense edition which Irenaeus hath it) one of his heads as it were slain to death; whose wound being healed, the whole Lib. 5 〈◊〉 〈◊〉 an● the text in ●he 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 asse●●●h to this reading; as also the Syriaque interpreter which is lately set forth, yea among the ●a●●e 〈◊〉. Pri●as●● doth not read that word (vidi I saw) although he take it so by adding the 〈◊〉 〈◊〉 was.) This deceived ●im ●hat in latin (one of the heads, etc.) concerning the case is 〈…〉 the Greek. world wondering followed the Beast, chap. 13. verse 1, 2, 3. And thus far the matter is plain and clear: but the antecession of the inner court to the outward court (which is the only thing that remaineth to perfect this Synchronisme) is a little harder task to prove, because the matter is otherwise taken, and therefore hindered with prejudice; yet thus I show it. The inner court, according to the building of the temple, in situation and order is before the outer court being nearest to the thro●e of God or the temple (which was the principal part of the whole structure.) 〈◊〉 Therefore if the things signified be of divers times (for it is no new thing, that the order of situation should express the order of time, as it is to be seen in the Statue in Nebuchadnezars dream:) surely it is agreeable to reason, that the thing signified by the inner court should be in time before the thing signified by the outer. But that the things meant by the courts are of divers times, and so that which is meant by the inner court more ancient and before the other. I thus fare demonstrate, because this vision of the measuring of the court of the temple and altar, or the inner court, is the beginning to the prophesy repeated; which (as anon more at large shall be showed) doth from the original and very first beginning rehearse the times of the prophecy of the seals, the beginning whereof no man doubteth to be fetched from the very Epoch of the time of the Revelation. Thou must (saith he) prophesy again (for so he expoundeth the mystery of the eaten book) to many people, nations, tongues, and kings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again, that is to say, the order of times, concerning which he had prophesied before being repeated. For he beginneth from that measuring of the temple and altar, and them that worshipped therein. If therefore the vision of the woman bringing forth the child and the war of the Dragon (which is part of this repeated prophecy) do ascend to the very head of the period, or time of the Revelation, so that the Revelation hath nothing more ancient than it, or which deriveth its original higher (which will be manifest as well out of the nature of the thing itself which is a birth, as also out of the Synchronismes hitherto demonstrated, and hereafter to be demonstrated:) why should not much rather the beginning of the same prophecy, and the first vision of all the rest be thought to ascend thither? But the months of the outer court cannot ascend thither; as which wholly have contemporized with the ten horned Beast. Therefore to me it is most clear that the times of the * Inner Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chap. 11. verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 2. of the same chapter. measured, do not only go before the months of the * outer unmeasured, but also aught to be derived from the original of the repeated prophecy, together with the vision of the childbirth, and dragon. Now that these three, the habitation of the woman in the wilderness, the ten horned be●st, and the treading under foot of the outer court by the Gentiles are contemporaries, it appeareth out of the first Synchronisme: therefore the times of the measuring of the inner court, and the childbirth of the woman, together with the lying in wait of the dragon, and the battle with Michae●, are the immediate antecedents of contemporaries, and consequently, they themselves cannot but contemporize each with other; * the very point I was to demonstrate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 7th Synchronisme. Of the seave● phials, and of the Beast, and of Babyl●n inclining Chap. 6. to ruin. The effusion of the phials bringeth the ruin and destruction of the Beast, as out of the text itself is manifest, for the conquerors of the Beast sing the * triumphant song of Moses, chap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse 2. 3. And it is moreover specially manifest concerning the first Vial [chap. 16. verse 2.] which inflicteth a grievous ●ore upon men, having the m●rk of the Beast, and those that worship his image: concerning the first Vial [verse 10.] which is poured upon the throne of the Beast, and makes his kingdom dark. And likewise concerning the last, which being poured out; Babylon is utterly destroyed, vers. 19 Therefore the pourings out of the Phials doth contemporize with the ending of the Beast and Babylon. The other part. I Have gone through the first part in seven Synchronismes; the other part of the seals followeth, wherein I shall demonstrate the connexion of all the foresaid prophecies (and if there be any other also) with the seals, in so many other Synchronismes. Whence it will plainly appear (a thing most worthy observation, and of no small moment to the interpreter, unless I be deceived) that the whole Revelation from the fourth chapter: (For I now meddle not with the seven Churches) is distributed into two principal prophecies, either of which proceedeth from the same time, and endeth in the same period. The first is of the seal, and Apo●ha. in them of the trumpets; for the seventh seal is the seal of the trumpets, which I take for granted every where out of the grammatical sense of the context: neither is the same order of meaning which is held in all the rest of the seals, to be thought not to agree to the seventh alone: as that that vision which followeth the opening of the seal should be the matter of the seal. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the vision of the seven Angels with the seven trumpets succeedeth the opening of the seventh: the other prophecy (or rather body Syst●ma. of prophetical visions) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the little book opened, which beginning at the same instant of the Apocalyptique time, ●epeateth the time of the former prophecy which is of the seals, from the eight verse of the tenth chapter, unto the end of the book: And that this is a repetition of the prophecy is showed by that transition verse 11. of the same chapter, where the Angel saith to john, thou must again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. prophesy to many people, and Nations and tongues, and Kings. Furthermore reader, that also perhaps shall not be unworthy thy observation, that the several beginnings, as well of both these, as also of the first vision of all concerning the seven Churches, as of three entire prophecies are proclaimed with a voice as of a trumpet from heaven speaking with john, as if the holy Ghost by this note would distinguish them from the rest of the prophecies, which are parts of these main principles, in which (partial prophecies) you will see no such thing to be. Now these are the beginnings of the prophecies; of which I admonish, of the vision of the seven Churches, chap 1. 10. in these words: And I was in the spirit upon the Lord's day, and I heard a great voice behind me as of a trumpet, saying, etc. of the prophecy of the seals also, chap. 4. verse 1. on this wi●e: And the first voice which I heard as of a trumpet speaking to me, said, etc. of the prophecy of the book opened last of all, chap. 10. vers. 8. And the voice which I heard from heaven (to wit, as of a trumpet speaking) spoke again unto me, and said, etc. Hitherto hath been the Prologue, and that as I ho●e not inpertinent to the matter we have in hand. The Synchronismes now follow. I. The principal Synchronisme. OR The Synchronisme. Of the seventh seal which as touching the six first trrmpets, is Chap. ● of the same time with the ten horned, and two horned Beasts, and the rest contemporizing. For first the beginning of the Beast doth contemporize, with the beginning of the seventh seal, which is of the trumpets, For, since the company of the sealed, being as it were opposite to the Beast reigning, must therefore justly and exactly contemporize with the Beast; and since the same company of the sealed beginneth with the beginning of the seventh seal, or seal of the trumpets: it followeth altogether that the Beast likewise beginneth with the same seventh seal, or the seal of the trumpets. Now therefore that the company of the sealed entirely and exactly contemporizeth with the Beast, it hath been showed Synch. 4. the first Part. That the same company of the sealed begin with the seventh seal, is apparent out of the seventh chapter, where that sealing is subjoined immediately to the sixth seal. For the vision of the sixth seal being over when the seventh which is Chap. 6. 12 of trumpets was now to be opened, provision is made for the sealing of Gods elect servants, lest they should be destroyed by the great and bitter calamities which were to fall upon the world (when the four Angels, being set over the four quarters of the world, shall at the sound of the trumpets, let lose the winds wh●ch hitherto they had restrayed,) for whom also a caveat is given at the sound of the fi●t trumpet, chap. 9 verse 4. that thou mayest at least by that mark know that sealing to belong to the times of the trumpets. And that the end and going out of the sixth seal is the beginning of the seventh, is out of all question; since the order of the seals one after another, neither can, nor ought ●o be interrupted: Therefore it must needs be that the company of the 144000. sealed, which follows the seal being over, do begin with the seaventh seal which immediately suc●eedeth the said sixth seal. And so the holy spirit by the mark of this sealing (as I judge) hath in his marvellous council taken order that we might know the connexion of the beast beginning with the beginning of the seventh seal: since no other reason can be rendered, why the orderly succession of the seals not otherwise to be interrupted, should be confounded with the interposition of this vision of the sealed, Chap. 7. Secondly, the end of the Beast doth contemporize with the going out of the sixth Trumpet. For since the 1260 days of the witnesses mourning in sackcloth are ended at the going out of the sixth trumpet, or the beginning of the seventh; it must needs be that the 42. months of the beast end there also, and by consequence that the tyranny of the beast is contained within the compass of the six first trumpets; which was the very point I was to demonstrate. But that the 42. months of the beast in like manner as the 1260 days of the mourning of the witnesses their contemporaries, are to be ended at the going out of the sixth Trumpet, is already demonstrated in the first part Synch. 1. §. 3. where out of Verse 9, 10, 11, 12 the eleventh chapter is showed, when the witnesses after they had continued dead three days, being raised to life again, and carried up into heaven had fulfilled the days of their mourning prophecy; and a great earthquake being caused the same hour or time, the Verse 13 great City was fallen, and the Beast the cruel enemy of the witnesses Animam agere●. by reason of the destruction then to be suffered was at the last cast that we may know in what time of the seals and trumpets this should happen, the Spirit hath immediately joined the Verse 14. second woe (that is the sixth trumpet) even then to be passed, and the third woe (to wit the seventh trumpet) to come anon which character, another guide of this great Synchronisme, I do believe to be inserted in that place even chief to that end that it should be as it were another of the hinges, upon which this great and universal frame of the open book and prophecy of seals should be turned. For otherwise both this warning, and the sound of the seventh trumpet which followeth forthwith in right and natural order should have been placed at the end of the prophecy of seals chap. 10. But the holy spirit having in that place foreshowed the mystery of the seventh trumpet after the manner of a Proclamation, lightly only, yet as much as seemed sufficient, to wit, (that at the sounding thereof, the mystery declared to the prophets, should Chap. 10.7. be consummate) he would a little while withhold and defer the sounding thereof and the express definition of the mystery (and that no doubt not without some weighty cause: to wit, until a transition being made to the new prophecy of the open book Chap. 10. from the eight verse to the end] he had brought up the first vision thereof (the course of the Revelation being likewise run over) to the lame period. For that I would the Reader should well observe: in this one vision of the eleventh chapter (as being the first of the prophecy repeated over again (the most wise spirit runneth through, as the Weaver the warp with the woof, the whole space of the prophecy of the seals: and knitteth the same by the seventh trumpet, as it were with a curious knot, to 〈◊〉 the order of the seals, for direction of the time. But to what end, but that the other prophecies of the little book being joined by their characters to the first vision, so fixed and compared with the seals, the whole body of the repeated prophecy might be aptly conjoined with the seals. Furthermore, lest that happily should raise any scruple in any, that those things which are related in the Text, concerning the overthrow of the Beast, concerning the Fall of the City, and the slaughter of men caused by the Earthquake, seem not at all that they ought to be understood of the utter destruction of the beast: I say, that neither is this requisite to that Synohronisme whereof we have treated, but that they be meant at least concerning the finishing of his time of authority and reign, which is determined in 42. months; and which the Synchronisme of the beast and witnesses being granted, must needs end together with the days of the witnesses. But that estate of the Beast which yet a little while shall be remaining (as hence may be gathered) shall be so unlike the former, as is not to be accounted the same; but also not long after under the seventh Trumpet utterly to be destroyed and abolished; the Kingdoms of this world becoming our Lords and his Christ's. And so this principal Synchronisme being well grounded, it will be manifest that the other Synchronismes may be easily derived thence and knit together with the s●ales. The second Synchorisme. Of the inner Court and of the war of the Dragon and Michael, Chap. 1●. concerning the birth o● the child b●ing con●●mporarie Chap 7. with the first six Seals. Because they are the next antecedents of the succeeding contemporancies. For the six first seals are the next antecedents of the seaventh. The inner Court and the contention of M●chael with the Dragon are the next antecedents of the Beast and the company of 144000. sealed. But now the seaventh seal or (which is all one) the six first trumpets, the company of the sealed, and the Beast, are contemporaries; as is showed in the former Synchronisme. The third Synchronism● Of the Vials with the sixth trumpet. Chap. 16. Chap. 9 The seven Vials of the last wrath, since they are so many degrees of the ruin and fall of the Beast [Synchronisme 7. Part 1▪] thereupon necessarily they are to begin with the beginning of the ruin and fall of the Beast. But the kingdom of the Beast began so much to decay, the sixth trumpet yet sounding, and proceeded to that ruin at length, that at the going forth of that trumpet, there should be an end of that power of 42. months in which it was given him to bear rule and to overcome the Saints [Synch. 1. of this part.] But the Beast could not fall to that ruin and fatal calamities before that the fift Vial at least should be poured out; for then at length that his seat was to be shaken, and his kingdom darkened, appeareth chap. 16. ver. 10. Therefore five of the Vials at the least are poured out, before the sixth trumpet left sounding, and I believe also the sixth for the seaventh Vial, which is the Vial of consummation [there verse 17. 18.] doth therefore concur with the beginning of the seaventh trumpet, which likewise is the trumpet of consummation, chap. 10. ver. 6. The fourth Synchronisme. Of the thousand years of the Dragons or Satan's being bound with the seaventh trumpet, or space from the destruction of the Beast. Chap. 20. That this of the binding of Satan may the better be understood; Chap. 11. that is to be premised before the demonstration that in the text it is said, that then thereupon Satan is not only cast into the bottomless pit, but there shut up; and moreover, chap. 20. 3. that the Angel had sealed it up upon him, that he should no more seduce the Nations, until the thousand years were consummate: that is, had surely enclosed him that at no hand he should come forth. For it was the manner of the Hebrews and neighbouring Nations, when they would surely shut and make fast a door, they sealed it. So the stone put upon the Lion's den whereinto Daniel was cast, king Darius sealed with his ring, and with the ring of his Lords. Daniel 6. * In the Apocryphal History the servants of Daniel shut the doors of 〈◊〉 and D●ag●n, verse 11. the te●ple of Bel, and seal it with the king's ring. Likewise the Jews, Matth. 27. 66. did shut the Sepulchre of our Saviour, or madeit sure by se●ling the stone, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mutually expound themselves. For it is one th●●g to be cast down from heaven, Chap. 12. (which so many apply to this place) and quite another to be bound, to be shut up in a bottomless pit, and to be sealed. The first taketh not away the liberty of wand'ring abroad and doing hurt; but the other by no means suffereth to come out of his prison: yea I dare affirm that none of those things which are related in the 20th Chapter, do appear in the 12. neither again concerning that which is rehearsed in the 12. Chapter, is there any word extant in the 20. so far it is off, that the same thing should be represented in both. Let us examine it a little: In the 20. Chap there are four things related of the Dragon. First, that he was apprehended by the Angel which descended from heaven. Secondly, bound. Thirdly, cast into a bottomless spit. Fourthly, that he was shut up and sealed. But thou shalt find none of these in the 12th chap. Likewise that one thing which is declared in the 12. Chapter. concerning the casting down of the Dragon from heaven into the earth, of that there is not one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syllable in th' 20th yea, it may plainly be gathered out of the context that that was not at all then done; for it is said there, that the Angel which did come to bind the dragon descended from hea●en: therefore the dragon was even then upon the earth. For otherwise wherefore should the Angel descend from heaven to apprehend him hereupon cha. 12 Michael descended not from heaven, but in the very heaven he fighteth hand to hand with the devil. These things thus premised, let us come to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. demonstration of the Synchronisme. 1. Arg. Under the first six seals the Dragon or Satan was free Arg 1 and lose; likewise under the first six trumpets of the seventh seal: therefore it remaineth that the 1000 years of the binding of Satan are cast upon the time of the seventh trumpet. For that Satan or the Dragon was not bound, while the six first seals did yet run their course, appeareth by this, that during all that space he brussling with seven heads, and seven Crown●s, fought in heaven with Michael about the childbirth of the woman, as lately hath been showed Synch. 2. But neither came it to pass in the six first trumpets of the following seal: for this is the time of the woman in the wilderness, and of the reigning ten horned Beast as appeareth out of the first Synchronisme of this part. Surely, it was far wide that the Dragon should be thought to be bound, while the woman lived in the wilderness; who being thrown down by Michael from heaven, did endeavour to drown her in her ●light with the flood of waters which he cast out of his mouth: and then when this took none effect according to his mind (the earth swallowing up the flood, and the woman now received into the wilderness) being inflamed with wrath and fury, he went to make war with the remnant of her seed, which kept the Commandments of God, and had the testimony of Jesus, Chap. 12. verse 13, 15, 17. Are these tokens of Satan bound? But let us see also concerning the Beast; and hear, how the Dragon was bound under his reign, to wit, the Dragon gave his power, and his throne, and great authority, and all the world wondering followed the Beast, and they worshipped the Dragon which gave power unto the Beast, chap. 13. verse 2, 3, 4. But perhaps Satan was able to do all these things from out of his prison: certainly being shut up and sealed he could not. But that there may be no shifting place left, and that it may plainly appear how free and lose the Dragon was yet to commit those same villainies from which being once imprisoned, he is said to be restrained; behold another * Aiu●●●m. scholar of his, the fal●e prophet being the inseparable companion of the ten horned Beast, & the administrator of his Bestial authority, of whom thou hast it expressly written, that he did great wonders, and that he deceived the Chap 13. 13, 14. inhabitants of the earth by the signs which were permitted him to do, will any one now ea●●ly believe, these Beasts carrying things thus, th●t the 〈◊〉, that is, Satan, was bound, that he was cast into a bottoml●ss●●it, and 〈◊〉 up, that he might not deceive the people 〈…〉? according to the 20th chap. ver. 2.3. Moreover, out of the trumpets themselves (for half the time at least) an argument is not wanting of the devil's liberty and freedom. ●or what is that king of the locusts of the fifth trumpet, which is called the angel of the bottomless pit whose name in Hebrew is A●addon, and in Greek Apollyon, and whom Saint john painteth out to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him who fell from Chap 〈…〉 heaven lately into the earth, that very same Dragon and Satan, whom Michael before the sound of the trumpets had thrust down from heaven unto the earth? Neither do I remember that in the whole Revelation there is read of any other besides him to have fallen upon the earth; neither do I know whether those eulogies of the Angel of the bottomless pit and Abaddon, can agree with any other besides him. Howsoever it is, certainly Satan was not then bound, the bottomless pit (as there it is said) was not shut upon him and sealed up: (but as you may see chap. 9 2.) open, and that so, that the smoke thereof ascended, as the smoke of a great furnace, and the sun and the air was darkened by the smoke of it. To conclude, but that this liberty of the Dragon or Satan in deceiving the people, continued even to the very destruction of the Beast, and therefore was altogether of one time with the six first trumpets, I think no man can doubt which shall well mark, what is read to be done from the effusion of the sixth Vial: to wit, that when the seventh, that is, the last by and by was to be pou●ed out, and therefore the final ruin of the Beast, was even then at ●and, out of the mouth of the Dragon, and the Beast and false prophet, his Vicars, three unclean spirits, spirits of devils working miracles, shall go out to the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Al●ightie. Chap. 16. 13. 14. So the 1000 years of Satan's being bound, that he should not ●eceive the people any more, can have no place, neither under the six first seals, no● under the six first trumpets: therefore they are ●o be left in the seven●h trumpet. 2 Arg. After a thousand years being fulfilled, Satan being let lose cut off his prison for a short time, he had raised new stirs, the scum of the deceived people: which he had gathered together, being con●u●ed with fire fallen from heaven, the deceiver himself being taken and arrested, is said to be sent into the lake of fire and brimstone * Chap. ●●. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where were both the Beast and the false prophet. Mark here reader, the chronical character; by which is intimated, that this whatsoever it is concerning Satan, being taken and condemned after his second losing, it succeedeth the vision of the former Chapter concerning the Beast and the false prophet being vanquished, taken, and thereupon cast into the lake burning with fire and brimstone, by him which sat upon the white horse, as in order of narration, so also in the time of the thing done. For otherwise it should not have been said, that Satan was sent thither, where both the Beast and the false prophet were, except both the Beast and the false prophet had been sent thither first. Neither can any man of judgement say by way of evasion, that this war after a thousand years of this 20th chapter, is not differing from that of the former chapter; when as not only the character already brought, but also all the circumstances on both sides are repugnant; the parties, the battle, and the manner of the slaughter, there with the sword, here with fire; yea and the event of either war unlike, as anon the matter being demonstrated shall be made plain, there the binding of Satan only for a time, but here a condemnation to eternal fire. The war therefore, wherein the Beast and the fals● prophet being taken are sent into the lake of fire, seeing that it is different from this last, to which Satan at length to be cast into the same lake had stirred up the nations presently after his losing; either it must needs be waged within the very same thousand years, or else when they were not yet begun. It cou●d not be waged within the thousand years, because so long Satan is said to be bound, and shut up in the bottomless pit, that he should not deceive the people any more, until the thousand years should be consummate, chap. 20. vers. 3. But in the war, wherein at length there is triumph over the Be●st and the false prophet and their companions, if ever at any other time, he was most free and lose to deceive, as appeareth by those things which even now we have alleged out of the sixteenth chapter concerning the preparation of this war: to wit, that from the effusion of the sixth Vial, when as now the seventh, wherein the Beast was utterly made an end of, was ready to be poured out; out of the mo●th of the Dragon out of the mo●th of the Beast and of the false prophet, * Chap. 16. 13. 14 three unclean spirits, the spirits of devils showing wonders, went forth to the kings of the earth, and of the whole world, to gather them together to the battle of the great day of God Almighty. Because therefore the * Ra●●● state of the thousand years doth no way admit such Satanical troubles and stirs: it must needs be, that this war of the Beast shall in time go before them, and so at length the 1000 years of Satan's binding, shall contemporize with the space from the slaughter of the Beast; which was to be demonstrated. 3. Arg. To conclude, since through those thousand years wherein Satan is kept in prison, Christ is said to have reigned in that Imperial and Magnificent Kingdom with his, thereupon by the same arguments and marks by which the Synchronis●e of either is established, the other also will be confirmed. Therefore that that Imperial Kingdom of Christ doth begin with the seventh trumpet or from the destruction of the Beast, is now for us to show. The fifth Synchronisme. Of the 1000 years of Christ his Imperial reign, and of the seventh trumpet or the space from the destruction of the Beast. 〈…〉. 1 The excellent and Imperial Kingdom of Christ, often and again mentioned in the Revelation and upon the coming whereof the choir of the Beasts and triumphant elders are wont to sing hymns and thanksgivings to God every where succeedeth in order the conquest of, and the triumph over the Beast and Babylon. For first, where this reign of a thousand years is properly handled in chap 20. of the number of those which reign with Christ are 〈◊〉 4. they who had not worshipped the Beast nor his image, nor had received his mark in their foreheads or in their hands; do not these words sufficiently show that this reign of Christ succeeded the reign of the Beast, his image and his stigmatised followers? For wherefore should this elegy be given to those sons of the kingdom, that they had not worshipped the Beast, &c except the Beast had now gone before? For certainly the desert in time goeth before the retribution and reward. But now this kingdom is given (as the order of the narration showeth) to the Saints, as a reward of their faith and constancy; and that after their cause was first discussed in open Court; of which Session as i● were, there is a description in these words: * Ve●●e 4. And I saw thrones, and they sat upon them, and judgement was given to them, that is to say, to them was given authority of judging, etc. Therefore the time wherein the Saints approved their faith and constancy to ●od, while the Beast ruled, went before the judgement, the reward followed the decree then made. 2 The same doth yet further appear out of that hymn of praise ●ung of the elders and beasts at the overthrow of Babylon, c●ap. 19 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hall●u-j●h for the Lord God that Almighty one hath reigned, ver. 7. Let us be glad and rejoice, and give glory to him: for the marriage of the Lamb i● come, & his wife hath made herself ready. For I doubt not but that the kingdom is the same in both places. 3 But of all most clearly out of the 11. chap. ver. 15 16 etc. where at the found of the seventh trumpet, the days of the witnesses, and of the Beast, and the months of the Gentiles being run out there is proclaimed in heaven, the kingdoms of this world are our Lords, and his Christ's, and he shall reign for evermore. And the four and twenty Elders fitting before God in their thrones fell upon their faces, and worshipped God, saying, We give thee thanks Lord God Almighty, which art, and which waste, and which art to come: for thou hast received thy great might, and hast entered thy Kingdom. This is that finishing of the mystery of God, declared by the Prophets, which the Angel had foretold before the tenth Chap. ver. 7. should come to pass about the the time of the sounding of the seventh trumpet: when neither the months of the Beast, nor the days of the witnesses mourning, nor any thing at all concerning the period of time, times, and half time, shall be any more remaining, verse 6. 7. plainly according to that which was foretold to Daniel, chap. 7. vers. 25, 26, 27. and before concerning the Universal dominion of Christ, or kingdom of the Saints to come after the same times, and altogether the same session of judgement. Also that chap. 12 ver. 7. where the same Angel which is here in John is read with the same behaviour, rite, and (which is chief to be noted (almost in the same words, to have sworn that that space once being ended of a time, times, and half a * Are not these 〈…〉 21 2. time, the dispersion of the holy people; and together with that, that last of wonders should be consummate. He which here desires further confimation, let him use the Characters of the former Synchronisme: for they afford, as I said, their mutual helps. The sixth Synchronisme. Of t●e new Jerusalem the bride of the Lamb with the seaventh Chap. 21.2. Chap. 11 1. trumpet, or the space from the time of the destruction of the Be●st. 1. The marriage of the Lamb, and that Imperial kingdom of the Almighty Lord God, both begin after the destruction of Babylon, where the seaventh trumpet beginneth, this appeareth out of the h●mne of the Elders and Beasts, which in the former Synchronisme we have commended out of the nineteenth chap. vers. 6.7. Hallilu●ah, for our Lord God Almighty reigneth. Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready. But the new Jerusalem is that bride of the Lamb, adorned and prepared for her husband: chap. 21. verse 2. And I saw (saith he) the holy City, new Jerusalem, coming down from God out of heaven as a bride adorned for her husband: and verse 9 Come and I will show thee the bride the Lamb's wife, etc. Therefore even she shall begin and contemporize with the seventh trumpet. 2. Now Jerusalem is the beloved city; but that beloved city, forthwith after the 1000 years are ended, is said to be compassed about by those last troops of Satan then let lose, chap. 20. ver. 9 And they compassed the tents of the Saints and the beloved city: therefore it must needs have been extant before, while Satan was yet bound. I have thought fit to add two other, either for confirmation, or illustration, and setting forth of these two arguments. 3. The seventh Vial being poured out, wherewith the Beast is dispatched and abolished, there came a loud voice from the throne, saying, TETONE, It is done; chap. 16. vers. 17. So also, He that sat upon the throne saith to john (beholding new Jerusalem descending from heaven) chap. 21. verse 5, 6] Behold, I make all things new TETONE, It is done, I am * Alpha ● Omega. A, and ●, the beginning and the end: therefore new Jerusalem the bride of the Lamb beginneth at the last term of the Vials TETONE the whore being already dispatched; and so it contemporizeth with the space of time, which ensueth the destruction of the Beast. 4. One of the Angels of the Vials [Chap. 17.] showeth unto john the condemnation of the whore, even while the Vials are in pouring out, and at least by one of them to be executed. And the same Angel of Vials [chap. 21. vers. 10.] showeth too the same john the bride of the Lamb the great city, holy Jerusalem, to become glorious even when the Phials are now ended, that is, the Beast and Babylon being destroyed. The 7th Synchronisme. Of the palm-bearing multitude of the numberless triumphants out of all Nations, Tribes, People, and Tongues, chap. 7, vers. 9 with the seventh trumpet or space of time from the destruction of the Beast, chap. ●●. ●●, etc. 1. The palm-bearing multitude next succeedeth, the company of ●44000. sealed: but that company being to be measured, or judged of by its opposite, both state, and duration to the Beast with whom it contemporizeth, ended with the Beast also [Synchronisme 4. Part 1.] Therefore the palm-b●aring multitude followeth both: and consequently will fall out in the time of the seventh trumpet, which is the space of time from the destruction of the Beast. 2. The palm-bearing multitude, are the citizens of new Jerusalem, for of both it is said, * Chap. 7. 16. 17. That they shall not hunger nor thirst any more, etc. That the Lamb shall feed them, and l●●d them to the living fountains of waters: and * Chap. 21. 4. that God shall wipe away every tear from their eyes. Now new Jerusalem contemporized with the seventh trumpet, therefore the palm-bearing multitude also. The Apocalyptique Epoch or computation of the Revelation. The Epoch or computation of the Apocalypse, as it is a prophecy of things to come, whether thou shalt determine the beginning of it, in the beginning of Christianisme, or in the overthrow of the jewish polity and church, or in that moment of time wherein the Revelation is showed to John, or howsoever it be fixed (for I will not here play the interpreter, being mindful of my purpose) I suppose none will doubt, but that thence the beginning of the seals, as touching things done in them, is to be fetched. But that the beginning of the second prophecy also, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the open book, is to be fetched from the same account; if the very words of the context of the repeated prophecy, and what we have further formerly declared, at the sixth Synch. Part. 1. and in the entrance to the second part shall not have sufficiently persuaded any; he shall be at length enforced thereto by the very necessity of the Synchronisme, if according to the demonstrations now made, he shall assay to dispose the several prophecies in their rank and place. The close of the Synchronismes and of the Apocalypse. After the 1000 year's reign and condemnation of Satan doth ●ollow the universal resurrection of the dead, and the last judgement, and hell, chap. 20. from verse 11. to the end. After new jerusalem described chap. 21. followeth Paradise, which having the tree of life in the middle like Eden, a river doth environ on this side and that side, for so I take the words chap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the midst of the street, and of the river, which was on this side, and on that side (to wit, of the street) was the tree of life. And this is the end of the world and of the Revelation. Moreover, Reader; behold here is the order, and course of all the prophecies in the Revelation, according to the things therein to be done in this figure drawn before thine eye, and ●o be viewed at once; which I have framed by the exact rule of the Synchronismes already demonstrated visual timeline of the book of revelations EPOCHA OR THE BEGINNING OF THE APOCALYPSE MEDE his book sealed HAYDOCK his book sealed: The first prophecy beginneth The latter prophecy beginneth MEDE his book opened HAYDOCK his book opened. How long● L●●● 〈◊〉 thou not 〈…〉 book written within; and, on the backside sealed with 7 seals. Ap.: v. 1 the six first seals 1 victory 2 slaugher. 3 ●●●●ances. 4 death 5 the 〈◊〉 6 earthquake. 〈…〉 of the 〈◊〉 and 〈…〉. 〈…〉 with Michael about the child birth. Trumpet. I hail falleth upon the earth Trumpet. TWO the burning hill 〈◊〉 the sea Trumpet III the star falling into the rivers Trumpet IIII the eclipse of the lights Trumpet V. I. WOE LOCUSTES' Trumpet VI. II. WOE. THE EUPHRATEAN HORSEMEN The 7 phyalls destroying the east: 1 2 3 4 5 6 The company of 144000 servants of god out of all the tribes of Israel are fenced to the seal of the living God. The outer court (or holy city) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 for to be 〈◊〉 of the gentiles 42. 〈◊〉 The two witnesses of god, at length to be killed by the beast do prophecy clothed in sackcloth 1260 days The woman in child birth, the dragon being cast out, flieth into the desert there to be nourished 1260 days or for a time 〈…〉 The beast with 7 heads and ten horns, after the deadly wound cured under the course of y● last 〈◊〉 blasphemeth & overcometh the Saints 42 months The two horned beast or false prophet, the restorer of the ten horned beast, exerciseth all his power in his sight The company of virgins 144000 sealed of the lamb (to whom alone the 〈◊〉 song is given to be sung) warneth the worshippers of the beast of the Judgement of God The 〈◊〉 city Babylon the 〈…〉 upon the seven headed Beast, now in the course of the last head being ten horned and maketh the inhabitants drunken with the wine of her fornication. Trumpet 7 III WOE The mystery of god is fulfilled: As he declareth to his prophets: The palm bearing multitude of innumerable rejoicers out of all nations kendreds & people THE KINGDOMS OF THE WORLD ARE BECOME OUR LORDS AND HIS CHRIST'S The 7 phyalls destroying the east: 7 Satan is bound and the saints reign with Christ a thousand years The wife of the lamb New jerusalem (into the light whereof the gentiles shall walk) descendeth from heaven. SATAN IS LOOSED THE GENERAL RESURRECTION the paradise of the just the Lake of Fire THE END Know thou who voutchsafest to meditate upon this Apocalyptik Type that the archinge lines meeting in the same beginning and end, show contemporary prophecies: to wit, of the seals and of the little book, the same things is demonstrated by the bounds of the lines and circumferences answering each other. And (to conclude) which of the Visions; goeth before or followeth after: thou mayest behold by the order proceeding from the left hand to the right: At the: 27. 28 and 29th pages of the key. the reader may find a more full direction for the use of this scheme Place this betwixt pag. 26. & 27 for mine own, and (if thou please) for thy use, Lord open the eyes of the understanding of either of us, that we may behold his marvellous works. Amen. A Corollary concerning the use of the Key. 1. Out of what hath been said, I suppose it appeareth that the Revelation considered according to the letter only; as if it were a certain bare ●●story of things done, and not a prophecy involved with mystical allegories, and types: yet to be furnished by the holy spirit, with such signs and characters through the whole narration, that thence the right course, order and Synchronismes of all the visions, according to al● things done in their time, may be found out, composed, and demonstrated, and that without the supposition or help of any interpretation granted. 2. Then furthermore, as is the manner in histories, that many and divers things, done by many and divers together, and at the same time, yet cannot be declared together, but severally and one after another: so also in these prophecies and visions of things done (howsoever revealed in the most aptest and wisest order by far) it falleth out, that they labour in vain that so go about to interpret the Revelation, as if the events every where should succeed one after another in the same order and course, as the visions are revealed. 3. For truly he that will endeavour with success to find out the meaning of the Apocalyptique visions, must first of all place the course, and connexion of them one with another according to things done, being thoroughly searched out by the foresaid characters and notes, and demonstrated, by intrin●icall arguments as the basis, and foundation of every solid, and true interpretation. Therefore (which we see to be done amiss by very many) the order itself is not to be conformed to every aptness of interpretation, according to the will of the interpreter; but according to to the Idoea of this chronical order framed before hand; by the characters of Synchronismes is every interpretation to be tried as it were by a square and plumb-rule. 4. For without such foundation, thou shalt scarce draw any thing out of the Revelation, that will sound assure the interpretation and application thereof, and which resteth upon divine authority, but upon begged principles, and mere humane conjectures, on the contrary side, this being admitted for a foundation, when as now the pales of time and order, shall not suffer the application to rove at random, and according to pleasure; thou wilt presently admire the many ways of so many different interpretations, yea, and repugnant, for the most part taken away; there being but a few differences left, and those almost of the least moment, in which the mind may as yet rest doubtful, concerning the general application at the least. So that hereafter as well out of this book, as out of the rest of the books of the new testament, arguments may be drawn even in matter of prophecy concerning interpretation certain, and in which faith may repose itself, as it were in the oracles of the holy spirit, not the inventions only of humane wit. 5. Such a Key reader, yea if thou hadst rather an Apocalyptique compass, I show thee, as far as my ability reacheth in these Synchronismes according to that measure of understanding which the good and bountiful God hath vouchsafed me an unworthy sinner in these mysteries, and do propose unto thy view a Scheme adjoined, short, easy, and compendious. In which (lest happily thou shouldest be ignorant of the use of it) if once the sense of any principal vision, and the times thereof fulfilled shall appea●e unto thee; thou hast then a ready way shown thee, whereby the line of Synchronismes and of order, thou mayest find out, yea and demonstrate the meaning of the other visions. As for example, what others prophecies shall contemporize to that known prophecy of thine, as I have said, are without doubt to be applied to the ●ame times▪ and what go before, are not to be interpreted but of those events that go before; those which succeed likewise, of those which do succeed. 6. And lest happily thou mayest doubt, whether any where in the Revelation out of all those visions any such may be found, in which in that manner I now speak, thou mayest safely pitch thy foot, and from whence, as it were from a station or watchtower thou mayest take the scantling of the rest of the Revelation: behold provision made for this thing also by the holy spirits most wise counsel, in that famous vision of the great whore which only and alone of all the visions the Angel, as no where else h●e Chap. ●7. ●, etc. doth, interpreteth to john; But to what end, except that by that an entrance be opened, as it were through a door to the rest otherwise ina●●●●able? what wilt thou more? therefore by this way enter thou, calling upon the Father of lights, and being entered use the Key of entry to the opening of the rest. Try, and having tried thou wilt confess, that this prophecy is wonderful, with which, the matter being throughly looked into, none of the old Testament, (for so it beseemed the gospel) no not that of Daniel is to be compared in certain●ie, either for the singular workmanship of the Revelation, or for the way and reason of finding out the interpretation. This last thing I entreat of thee reader who shalt meet with these things, that if thou shalt perceive any thing happily revealed unto me * 1. Cor. 14.3. sitting by as a fellow prophet, profitable either to thyself or others touching these mysteries: that thou wholly ascribe it to the mercy of God towards me; to whom also I will never cease to give thanks for that little ray of his wisdom: but if in any thing I have committed an error, that count wholly mine, a man of small abilities, and no way (which I very well am conscious of) fit of myself for these things. Praise, honour and glory to him who fitteth upon the throne, and to the Lamb for ever and ever. The first Part of the Comment upon the REVELATION, according to the rule of the Apocalyptique Key upon the first Prophecy, which is contained in Seals and Trumpets. Something concerning the Apocalyptique Theatre premised. Endeavouring to find out the meaning of the vision● in the Revelation, I must first handle that heavenly Theatre, whereupon john is called to behold them as upon a State: afterwards the prophecies themselves, severally examined by the Apocalyptique Key. O Christ the wisdom of God, to whom the * Revel. ●. 1. Revelation is given of the Father, that thou shouldest declare to thy servants things to come, enlighten my mind with thy sun beams, cleanse my uncleanness with thy blood. Grant that by thy favour, and the guide of thy Spirit, I may diligently consider these hidden mysteries, and declare them to others. The Apocalyptique Theatre, I call that Imperial Session of God and of the Church described in the fourth Chapter: and exactly framed according to the form, of * Numb. 1.52. and thence to the end of the second Chapter. that ancient encamping of God with Israel in the wilderness: which will plainly appear by comparing the order of both between themselves. For in the midst of the tents of Israel was placed the Tabernacleor throne of God. Round about the Tabernacle the Levites pitched their tents nearest. Then after the Levites, the rest of the host of Israel was seated in four standards, towards the four climates of the heaven: to wit, three tribes placed under one standard, and bearing the name of the chief tribe of their company. And every standard did bear an ensign, whereof although Moses doth only generally make mention, nor doth at all express what figure was portrayed to every standard: yet the Hebrews out of the ancient tradition of the Elders, (in this not rashly to be contemned) do describe the matter wholly after this manner. At the East the Standard of juda, with his fellow Tribes with the sign of a LYON. At the West the Standard of Ephraim, with the sign of a BULLOCK. At the South the Standard of Reuben, with the sign of a MAN. At the North of Dan, with the sign of an EAGLE. Aben Ezra at the 2. of Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Elders have said, that the figure of a man was in the standard of Reuben, because of the Mandrakes found (saith he but this is Gen. 30.14, Gen. 49 9 idle.) In the standard of juda the figure of a Lion, because jacob likened him hereto. In the standard of Ephraim the figure of a Bullock; according as it is said, * Deut. 33. 17. the firstling of a bullock. And to conclude, in the standard of Dan the figure of an Eagle. The same things here hath Bar Nachman, and Cha●kuni at the third Chapter. If any happily more curiously ask, wherefore the effigies of these living creatures were born rather than others, besides that reason which is wont to be taken not unfitly from the blessings of juda and Ephraim, at the least, the Talmudists seem to give the reason thus, four things say they, * Schindler, p. 266. ●. are proud (or which excel) in the world; the Lion among the wild beasts, the bullock amongst cattles, the Eagle amongst birds, and a man whom God hath endued with beauty above all, that he may command all. Howsoever the reason hold, this tradition of the Jews may be confirmed out of the four fold face of the Cher●bims (take heed thou do not conceive so many heads) in Ezekiel; by which is signified that it was the Lord, and king of the four bands or camps of Israel which was carried on them. For as the Chariots of Princes do glister with the ensigns of their Lords; so here the Cherubims with the ensigns of JEHOVA, the King of the Tetrarchies of Israel. Neither will it be very difficult, to gather out of the position of Ezekiel and the Cherubims in this vision one against another, which climate of the world each face of the Cherubims looked towards. For when Ezekiel, his face being turned toward the north, beheld the Cherubims as it were Ezek. 1.4. coming against him, certainly that which did then present itself directly over against him, was the former and direct face of the Cherubims, to wit the face of man; and therefore the face of a man looked toward the south. Whence it followeth that that face of the Lion which is said to be on the right hand of the same Verse 10. Ezekiel looked towards the East, and that on the left hand of him, of a bullock looking toward the West: and last of all the face of an Eagle looking toward the North. And surely the same reason persuadeth, that we may esteem that those Cherubims also, which did overshadow the Ark of God in the most holy place of the Temple were alike, that is, of a four fashioned face; especially since those which were engraven upon the walls of the temple were so, as that which is read in the same Ezekiel, chap. 41. vers. 19 concerning their half carving doth witness, where, two of their faces being drunk up, (as it must needs be in such engraving) on the plain of a wall, yet the other two, of a man and of a lion, are said to appear looking toward the Palmtrees, represented on this side and on that side, both ways. And wherefore I pray you, should the Cherubims be engraven in another form than they were of? Add hereunto that some do take that of Psal. 68 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy congregation hath dwelled therein, to be meant of those four living creatures, being the ensigns of so many bands of Israel; which surely Jerome, in that translation which hath its name to be according to the Hebrew truth, hath thus translated: * Chap. 4. animalia tua habitaverunt in ea; thy living creatures dwelled therein; to wit, as went before, in thy inheritance, that is, in the camp of thy people which thou leddest thorough the wilderness. Likewise the Septuagint, and the vulgar which is translated thereout of hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animalia tua, thy living creatures. And surely that which went before this and the former verse plainly showeth, that here that time is handled: O God when thou goest forth before thy people, when thou goest thorough the Desert the earth shaken, and the heavens dropped at the presence of God, etc. Likewise that which followeth concerning the plentiful rain, the rain if I be not deceived, of Manna, and therefore to be translated, a plentiful rain or liberal, thou hast sent O God [wherewith] thou hast comforted thine in haeritance, even when it was weary. To say nothing of that; the beginning of this Psalm is borrowed from that form of prayer which Mos●s used [Numb. 10.35.] in the setting forward of the camps of Israel. Arise O Lord and let thine enemies be scattered. We have beheld the encamping of God among the Israelites: let chap. 4. ●. us now further see, how the Apocalyptique session doth in every point answer the same. And I was saith john, in the spirit, and behold a throne was set in heaven; and one sa●e on the thr●ne. 3. And he that sat to look upon was like a Jasper ston● and a Sardine; and there was a rainbow round abou● the throne in sight like to an emerald. 4. And round about the throne 24 scates; and upon the scates 24 Elders sitting, clothed in white raiment, and they had on their heads crowns of gold. 5. And ●●t of the throne proceeded lightnings, and voice, and thund rings; and there were seven lamps of fire burning before the throne which are the seven spirits of God, a●d before the throne there was a sea of glass like ●●to cr●stall. 6. And in the midst of the throne and round about the throne four Beasts, full of eyes before and behind. 7. And the first Beast was like a Lion; an● the second Beast like a Bullock; and the third Bea●t having a face as a Man; and the fourth Beast like a flying Eagle. 8. And the four Beasts, had each of them six wings about him, and they were full of eyes within; and the rested not day and night Chap. 4. saying, Holy, Holy, Holy Lord God almighty, which was, and is, and is to come. 9 And when those Beasts give gl●ry and honour and thanks to him that sa●e on the throne who liveth for ever and ever: 10 The 24 Elders fall down before him that sa●e one the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying 11. thou art worthy, O Lord our God, to receive glory and honour and power: for thou hast created all things, and forty pleasure they are and were created. Doth not every several things answer other here; for first as concerning the tabernacle; the throne here which God sat upon being set in the midst that it was none other than the temple or tabernacle (for the description (here) is fitted (which is a thing observable) ●o the history of both) as well the seven lamps burning before it, is also that glassy Sea, like un●o Crystal do show. whreof those present the candlestick of those s●ven lamps burning before the Oracle; this that great lavour in the temple of Solomon called the Sea: but with this difference, that that of Solomon was of brass but this of ours of a glass and transparent matter, yet I know not whether we may suppose the allusion hereto be to that more ancient lavour of Moses Taber●acle; since that also is said to have been made of I Know not what matter of looking-glasses; to wit, of the looking-glasses of the women assembling at the door of the tabernacle Exod. 38.8. But you may see the temple set fo●th by the name of the throne of God Esay. 6. verse. 1. I saw the Lord sitting upon a throne high and lif●●d up, and his ski●ts filled the Temple. Also ●er. 17. 12. A glorious high thr●ne from the beginning is the place of our sanctuary. And Ez●● 43.7. The place of my throne, and the pla●● of the steps of my feet, where I dwell in the midst of the children of Israel for ever, etc. And that it was such a throne, which john saw placed in the midst of the Elders, and Beasts, the Revelation hath it every where for granted. For where could he have openly seen the Chap. 4. Altar, and under it the souls of them that were sla●ne for the word of God, chap. 6.9. except in the temple; whenc● (appe●●ed) to him the the golden Altar of incense be over the throne, chap. 8. 3. except the temple or Tabernacle had been that throne. Or what other thing will the fover horns of the golden Altar, which is in the sight o● God intimate. chap. 9, 13. what the temple, the courts of the temple and Altar partly to be measured wi●h the Angel's reed, partly, to be cast our, chap. 11. 1. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temple of God opened in Heaven; and therein, the Ark of the testimony exposed to sight, c●ap. 11. 19 what the Angels coming out of the Temple, chap. 14.15. 17.18. and that also in heaven verse, 18. what the harpers standing upon the brim of t●e Sea or lavour of glass, and singi●g the triumphant Song chap. 15. 2. and that also in heaven, verse 1. what in the same place verse 5. The Temple of the Tabernacle of the testimony, opened in heaven, and the same temple ve●se. 8. filled with smoke Verse. 3. from the majesty of God: But that chap. 16. verse. 17 putteth the matter out of all question. And there came a great voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, out of the temple of heaven from the throne. Furthermore in this throne or temple, least happily thou shouldest be any thing doubtful, the place of God's Session, or (as the Septuagnits 1. king. 10. 19 speak of the throne of Solomon) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Inner and most holy part of the temple, wherein was laid up the Ark of the covenant with the propitiatory. For there God is said to dwell, and to sit between Chap. 4. the Cherubins of glory. For which cause finally both the seven lamps here, as also the golden Altar of Incense afterwards are rightly said to have been before the throne, to wit, before the oracle of the temple; as it is found concerning both plainly in so many and the self same words, 2. Cron. 4.20. and 1. King, 6, 20. in the former of which the septuagints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the Oracle is called in Hebrew) in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in meaning right with the Relveation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the other parts, either of the temple or of the tabernacle, willbe partly for stays, partly for steps, partly for a footstool to the throne peculiarly so called such kind of parts or appurtenances, that imperial throne of Solomon is said to have had. So much of the throne. 2. The fover and twenty Elders compass next about the throne, which represent the Bishops, and prelate's of the churches; Ver. 6. ● and do answer both in place and order to the Levites and Priests in the camps of Israel: and their number of 24 to so many courses of Priests and Levits, or which cometh to the same pass to the chief of the courses whereupon, besides that they are nearest to see Ezech. 〈…〉, Exod, 34, 19 Levit, 8. 17, and else where 40 times. God, they also have their thrones; moreover they wear crowns; which are signs of dignity, and power given from God. 3. Thirdly, a meet distance after the priests where the lines drawn through the midst of the throne, do twice divide the sides of the throne, every way to the fover corners of the heaven, fover living creatures appear: the first in the shape of a Lion; the second of a Bullock (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the septuagints is Bos a bullock) the third in the shape of a man, the fourth of a flying Eagle representing the christian Churches through the four quatres of the world; and they answer to the four camps of Israel, bearing in their standards the same Beasts. That which in the text of the Revelation is something more obscurely said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne, and round about the When by two words one things is signified. throne, aught to be expounded by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiar with the Hebrews, as if indeed it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the circuit or compass of the throne; and that in this sense. If to the throne, for example as being square, thou draw about, a para●ell foore square figure, with a meet distance from the throne and Elders compassing it about, four Beasts did show themselves in or, at the middle of the sides of every quadrangle (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken distributively;) to Chap. 4, wit in the midst of every side one. Furthermore those Beasts are described, full of eyes before and behind, having moreover six wings about, and those full of eyes within. So many ●yes do set forth the multi●ud of Sharpsighted verse. 8. me●, and full of knowledge of the mysteries of God; such as are in the Beasts, that is, the churches, which the 〈◊〉 do represent. The wings, agility and a lacrity: o put in execution the commandment of God. The wings full of eyes, zeal joined with knowledge and faith. To conclude the six wings a●out, do set them forth flying every way that is, most ready universally and wholly to fulfil the commandments of God. 〈◊〉▪ 9, 10, 11, Last of all is added, what the office of both of them should be, aswel of the B●asts as of the elders about the throne, to wit this, th●t as aften as t●e Beasts should give glory and honour and thanksgiving to him that sitterh on the ●hrone, that is as often as the Churches should perform their holy service so often the 24 Elders going before the Beasts according to their function, used to fa● down before God, saying, Thou art worthy O Lord, to receive glory and honour and power, because thou hast created all things etc. This interpretation being admitted, the sa●ing of Ioh●, which most do accuse here of incongruity, as abusing the future's 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the praete perfect; will easily maintain itself: since with the H●brewes (whose notion the Apostle every where useth) the future's are wont to denote an act accustomed ●rdue: so as john is not at all to be thought here to relate, Chap. 4. what then in the vision is done by the Beasts and elders; but what occasion required should be done, and what he afterwards in the progress of visions if at any time occasion of praising God should happen, he saw done by them. And so (that at length I may end) I conceive I have plainly showed that the throne in this ●mperiall session answereth to the Tabernacle or Temple; the elders to th● Levites and Priests; the four Beasts to the four camp● of Israel; that is the whole session, to be the type of the ancient encamping in the wilderness, wh●ch thing was so much the more largely by me to be handled, because ●o served the reason of the most type●●n the Revelation to depend chief upon the knowledge thereof; wherein I dou●t not ●ut any will be of the same mind with me▪ who shall throughly consider the matter. The Theatre being prepared in th●s manner, ●he which sat upon the throne, reacheth forth in his right hand, a book written Chap. 5. within and on the backside, closed with ●●aven seals; and therewithal Verse ●●, 2, an Angel coming forth upon the stage, with aloud voice proclaims; that, ●f power were given to any to open it, whereby those things might be seen and read that were therein contained, he should take it into h●s hands, and endeavour it, a thing without doubt if he shall perform, would be very acceptable to all that are inflamed with a desire of secret things. And in truth the book was most worthy, that any one should strive with a●l the powers ●f his wisdom and industry to o●en it: as a book of prophecies or of the the counsels of God, wherein is contrived the series and order of things to be done till that second and glorious c●mming of Christ. For of such sort certainly that double prophecy following of things to come which that book did contain, appeareth for to be which is the cause ●nles I be deceived, why john going about to set forth his visions, prefixed in the front of ●is history the description of that glorious coming, as ●t were the bond of the Apocalyptique race. Behold, Hypotyposis. Chap. 5. saith he chap. 1.7. he cometh with the clouds of heaven, and every eye sha●l see him; they also which pierced him, and all tribes of the earth shall wail over him; as if he should say: this is the scope, his is the the bound of the visions, which shall declare. But wh●n no man in heaven, nor in earth, neither under the Verse 3, 4, 5, 6, 7. earth, was able to open the book, and ●he mat●er seemed now to be past help; so that john broke forth into weeping for grief: behold a Lamb; seeming as it had be●n s●in, that is bearing the signs and of his by past death, risen up in the midst of the throne Skarts of elders and Beasts, and took the book to unseal and open, as who alone above all had deserved the power to do it. Now this being seen, forth with the Choir of Beasts, and elders, Verse 8. together with the Angels standing round about, and all creatures in general, being full of joy sing a song of praise to the Lamb and to his father. Wherein I thought good to observe that alone, that they plainly refer the power of opening the book to the merit of the passion of the Lamb. Thou art worthy, say they to open Verse 9.10.11. 12.13, 14. the book and the sea●s thereof, because thou wast slain●, and hast redeemed us to God with thy blood, out of every tribe and people and tongue and nation. Out of which perhaps light may come to the saying of our Saviour, neither having as yet suffered, nor entered into his glory: of that day and hour (suppose of his second Mat. 42. 36. coming, whether it should b● sooner, or later:) no man knoweth, no not the Angels in heaven, nor the Son, but the father only. For why, as yet the Revelation was not given to Christ of the father, nor the order of things to be done un●ill his coming opened. I affirm nothing rashly, let the reader way the matter well with himself. The Lamb thus opening the book, at every several seal thereof, Chap. 6. singular types of things to come are exhibited: the body whereof runneth through the whole Apocalyptique race, and so concludeth Systema. the first universal prophesy. The interpretation whereof now, by the favour of him that sitteth on the throne and of the Lamb, we will undertake. Chap 6. Concerning the two Apocalyptique prop●eces. The first prophecy of the seals, comprehendeth the destinies of the Empire. The other of the little book, the destinies of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church or of christian religion; until at length both shall be united in the Church reigning; the kingdoms of this world becoming Chap 11. 15. our Lords and his Christ. For as in the old testament Daniel, did foreshow as well the coming of Christ, as also did digest the destinies of the jewish church, according to the successions of Empires: so it is to be conceived that the Apocalypse, doth measure the state of Christanity by the affairs of the Roman Empire which should yet remain after Christ. Neither doth the event cross it. For the interpretation of the first prophecy out of this general supposition thus proc●ed●th. Of the first prophecy which is of the seals: and first of the things meant by the first six seals. The s●ope of the seven seals in sum is, that, there might be showed, by the distances of ensuing time distinguished by the characters of events, in what order of the chances of the Roman empire running out, it should come to pass that Christ should vanquish the Gods of the world, what whom he had begun war: to wit in the sixth course, or sixth seal, the Gods of the Empire of Rome heathen; but in the seventh, when the course of the trumpets shall come to the last trumpet: whatsoever else of the worship of idols and devils did after there a new, or should as yet any where else in the world arise, should be utterly destroyed For he must reign until he have put all his enemies under his feet, that is, shall have abolished all contrary, principality, authority, and power, 1. Cor. 15. 25. Let us in the first place, handle the first period, as order requireth. Chap. ● The first six seals therefore, by a six fold character of events, (not much unlike to those, which our Saviour also had foreset, for the appointed time of the overthrow of jerusalem) do distinguish so many different times of the yet standing and flourishing Roman Empire; until at length in the sixth, Christ should utterly overthrow the power of idols, and heathen gods in that region. Now characters I call the notable chances of the Roman Empire, whereby as by certain emblems, the different times are discerned: and those in this first period, not brought from without by the barbarous nations, (such as were of the Empire under the plagues of the seven rumpets afterwards falling;) but intestine chances, and rising in the very Empire itself, which difference certainly is therefore set by the holy spirit, that by unlike marks the unlike times of the R●ane estate, here flourishing, there decaying, may be described. Moreover that cometh here to be observed. Since these characters of chances which I have named, scarce or seldom go through the whole space of the seal: and therefore, no way by themselves avail, for the limiting of their different times, by any certain beginning and end: therefore the holy Ghost in the four first seals (where that should be most requisite, as well for the cause aforesaid, as for the in equality of the different times) hath further used four Beasts for the same purpose; every of which should Ep●ch●m. demonstrate the computation of the seal appertaining to its own quarter. How that is done, we shall see anon. It shall suffice now to have given warning of it. Chap. 6. 1. And I saw when the Lamb opened one of the seals, and I heard one of the four Beasts, as it were the voice of thunder, saying, Come and see. 2. And I saw, and behold a white horse, and he that fate upon him had a bow, and a crown was given unto him; and he went forth conquering, and to conquer. 3. And when he had opened the second seal, I heard the second Beast, saying, Come and see, 4. and there went ●ut another horse that was red; and to him which sat upon him, there was given, that he should take peace from the earth, and that they should kill one another; and there was given unto him a great sword. 5. And when he had opened the third seal, I heard the third Beast, saying, Come and see. And I saw, and behold a black horse; and he that sat on him, had a pair of balances in his hand. 6 And I heard a voice in the midst of the four Beasts saying, a measure of wheat for a penny, and three measures of barley for a penny; and hurt not the oil and the wine. 7. And when he had opened the fourth seal, I heard the voice of the fourth Beast saying, Come and see. 8. And behold a pale horse; and he that sat upon him, his name was Death, and hell followed him; and power was given to to them over the fourth part of the earth to kill with the sword, with hunger, and withdeath, and with the beasts of the earth. Of the first seal. The first chance of the Roman Empire, and surely very notable, Chap. 6. is the original of the victory of Christ; whereby the Roman Gods begin to be vanished, and their worshippers, being pierced with the arrows of the gospel, begin every where to fall away and to submit themselves to Christ the conqueror. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (mark it well) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he hath not yet fully overcome, but hath laid the foundation of the victory, thence forward more and more to be accomplished. The discloser of this seal is the first Beast, in shape of a Lion, Verse 1, 2.1. standing at the east; and showeth a horseman coming out of his Chap. 4.7. quarter, that is, an Emperor, from whose getting on horseback to ride, that is, coming to his Empire, the distinct space of the first seal is to begin; to wit from the glorious exaltation of our Chap, 6. Lord jesus Christ; by the leading and guidance of which Emperor from the East this war is waged, and the victor y gotten The beginnings of the following seals are directed by the Roman Emperors; but where the victory of Christ is described, regard was to be had of him alone being Emperor. And now this seal once passed, the oracles of the Gods through the whole Roman world became silent; and john the last of the twelve Apostles of Christ, having fulfilled the task of his warefare, passed out of this life, to receive an immortal crown in the heavens, together with his follow Apostles his brethren, for their work valiantly and happily accomplished. And that, to be carried on horseback is abadg of authority, and of them that rule and govern, is to be seen out of the greek interpretation Psal. 45. 5. wherein prosper thou and ride, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go on prosperously and reign: neither doth the Chalde differ from this s●nce, which translateth, that thou mayest ride upon the throne of the Kingdom. So the woman riding upon the Beast Chap. 17. 3. is expounded by the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the City which reigneth, for 18. And the word of riding is used in the same sense Deut. 32, 13. Esay. 58. 14. Psal. 66. 12. Of the second Seal. The second memorable chance of the Roman Empire, the Verse 4. emblem of the second seal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murder or intestine slaughter; the like to which is scarce in all the Roman history. And there was given, sayeth he, to him that ●a●e on this horse, that he should take peace from the earth (that is, that, he riding, peace should be taken from the earth,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that men should kill one another, which last part of the sense, doth strengthen the explication of the former. For in what other sen●e should these words be taken, that it was given to him ●●ap. ●. that sitteth on the horse, that men should kill one another? unless it were given, or came to pass, that, he indeed riding; men should excercise cruelty in mutual murders, and slaughters. The discloser of this seal is the second Beast, in the shape of a Bullock, placed at the west: and whilst in the vision he biddeth look back towards him, thereby he warneth; that this seal beginneth, when Trajan the Spaniard bore rule, being an Emperor coming from the west. Dion; Trajan a man of Spain, he was neither of Italy nor an Italian: before him no man of another nation obtained the Empire of Rome. But thenceforth from him the same stock reigned even until Commodus where the space o● this seal endeth. The beginning therefore being drawn from this Emperor, let us seek that memorable accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of killing one another. But the thing was done, by the Gontiles and Iew●s, then dwelling together throughout the Roman Empire, both where Trajan and his successor Hadr●an guided the stern of the Empire. What was done under Tra●a●, take not upon mine, but upon the joint words of Dion and Orosius. The Ie●s, saith Orosius, in anincredible commotion at one time, as it were made wild with ●urie were mightily incensed through the whole world. For they waged most cruel wars even through all Libya, ●gainst the inhabitants: which then was made so desolate the inhabitants thereof being slain, that except Hadrian the Emperor had afterwards brought thither Colenies gathered from other places; it had remained altogether vacant, without inhabitant. They which dwelled about Cyrene, (saith Dion) one Andreas being their Captain, do slay aswell Romans as Greeks', they feed of their flesh, and eat their bowels; they are besmeared with their blood, and clothed with their skins. Many they sawed asunder through the midst, from their crown of the head, many they cast to Beasts. many they constrained to combat between themselves; so that they slew two hundred Chap. 6. and twenty thousand men. He goeth on furthermore in Egypt the like slaughter was made, and in Cyprus Artenio being Captain, where also there perished two hundred and forty thousand. They razed Salamis a city of Cyprus, having slain all the dwellers therein [Oros. Euseb.] But in Alexandria in joined battle, they were overcome and wasted. [Oros.] At length by others, but specially by Lysius, whom Trajan had sent, they are subdued. In Mesop●tamea also, war is brought upon the Rebels by the commandment of the Emperor. [Oros. Euseb.] And so, many thousands of them did utterly perish by these outragivos slaughters. Hitherto those things which happened under Trajan. But thou wilt say, is there any thing under Hadrian to be compared with these? whether they were not equal, let the reader judge. I dare say not much less. For as yet we have said nothing of that renowned Rebellion Ba●cocheba the counterfeit Messiah being Captain. Here that therefore also in the words of the same Dion: when, saith he, Hadrian had brought a Colony into the city of jerusalem, and in the place where the temple of God had b●, had procured another to be built to jupiter Capitolinus: a great and continued war began to arise there upon, whole judea to be in commotion, all the Iews every where in tumult, bringing great damage secretly, and openly upon the Romans; and very many other nations for the desire of gain joined with them, and for that cause almost all the world was in an uproar. He goeth on; these Hadrian though too late yet at length subdued and broke, sending all the best of his Captains against them, but (the multitude and desperateness of them being known) they durst not charge them but singlely; there being slain in excursions, and battles, not less than five hundred and ●ourscore thousand, But the multitude was such, of those that perished with famine, sickness, and fire, that the number could not be found out. But was that victory easy to the Romans, and without blood? No verily, for so many, saith he, of the Romans also perished in that war, that Hadrian, when he wrote to the Senate, used not that preface, which the Emperors were accustomed to use, Sivos, liberique vestri valetis, bene ●st, ego quidem et exercitus valemus. If you, and your children far well, it is well, I truly and the army are well. These things Dion relateth concerning the commotion of the jews under that son of the star, as they called him, or rather, of the Lysard, of whom Eusebius further writeth, that he show with Stellion●s. all kind of tortures the Christians, being unwilling to aid him against the Roman army. If any please to hear the jews themselves estimating their ownlosse; the Author of the book Iuchasi● writeth that Hadrian put to death in this war more than twice so many jews, as came out of Egypt. Another in the book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 126. Drusius commendeth in Prateritis, that neither Nebu●had-nezz are nor Tyrus had so afflicted them as Hadrian the Emperor. So that this ruin seemeth to have been the most grievous fit of all that incredible tribulation, which our Saviour had foretold should come upon the jews. And therefore not unworthily chosen by the holy Ghost, before all other events of that time, for the exprossing of this second space, since ●t excelleth as well because of the nation, as of an accomplishment so renowned. Of the third seal. The discloser of the third seal is the third Beast, in the shape of a man, standing at the South: and therefore showeth, this seal Verse ●. Chap. 6. beginneth, at the coming of an Emperor from that quarter, to wit Septinius Severus an African, an Emperor 〈◊〉 of the South of whom Eutropius saith thus: born in Africa, of the province of Tripoli, the town of Leptis the only Emperor out of Affric● both before and after ever mentioned. And the most would have the matter of this seal to be 'samine, or dearth of victuals; their argument being drawn as well from the black colour of the horse, as also from the prising of come, Verse ●, A measure of wheat for a penny and three measures of barley for a penny; to which purpose also they conceive the pair of scales in the hand of the rider s●rve; to wit not so much for measuring, as for weighing of victuals for the great scarcity. And surely I had never called this interpretation into question. (it seemeth so apt at the first sight) if the event had answered it. But I find in this age, and in this course of the seals no extraordinary thing concerning famine and worthy the honour of a character. For that which is brought out of the Tertallian to Scapula I suppose is of no great consequence. For if the harvest f●iled in Africa sometime when Hilarianus was precedent, which he saith it did, It followeth not therefore, that it was either gene●rall through the Roman Empire, or in the age of Severus. Hence it cometh to pass, while I do a little more nearly look into the reason of the Symbol, I seem to gather and that by no van demonstrations, that it rather tendeth to another purpose: For itseemeth that the pair of balances cannot so fitly be joined with the measure, as that interpretation requireth; when as a pair of balances are for weighing, but Chaenix is the name of a measure. Furthermore, since that the condition of the Beast disclosing doth nearly agree to the significations of the other seals; of the Lion, to victory: of the Bullock to slaughter: the Eagle of the next seal to dead bodies; but here there should be no matter of agreement. For with congruence both a man wi●h famine? Chap. ●. And the colour black, neither in it own nature, nor in the old prophet's use, is restrained only to famine, but serveth as well to express sadness, mourning, and terror. Let therefore the matter of this seal be, not famine or dearth of victuals, but the administration and severity of ●ustice through the Roman Empire, more glorious and notable then in any past or following times. For as touching the figure, the colour of the horse, doth agree to the severity of justice. That the weights are a Symbol of justice, is ordinary; and at this day no man is ignorant that justice is painted with a pair of balances. But that which is added concerning the prising, if thou observe, will seem to found thus. Take not from any one wheat, or barley, except the just price be paid: and keep also the like law of justice in wine or oil: As if he should provide against thiefs, and had said, steal not. For a penny was the ordinary wages for a day's 〈…〉 work, which appeareth out of the gospel. And it was also the daily stipend of soldiers. Chanix signifieth a pittance for a day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in a very uncertain measure. For it ●aried in respect 〈◊〉 Casp●rns wa●erus an●●ent measures lib. 2. Chap ●. of the nations, places, and men. To omit lesser measures of shepherds, of baylives, of husbandry, and vinedressers: a soldier's Chaenix was ●oure Sextaries. But in an old Greek and Latin Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is half a bushel, that is, double a soldiers: yea with the Septuagints Ezeki●l. 45. 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Bath, the largest measure of the Hobrewes. Out of so uncertain a measure of the Chaenix, how can any thing be wrested concerning famine, or dearth of victuals? Therefore I take a Chaenix here, for any pittance for a day, and penny for any price of a pittance. So the reason of the interpretation which I gave shall be evident. Now it is wonderful to see, how the event favoureth the interpretation, Chap 6. while Severus and Alexander ruled, being the most renowned riders of the black horse. Concerning Severus, those things which thou mayest read here and there in Aurelius, I will gather together into one sum, keeping the Authors words; and the same I shall do for La●pridius concerning Alexander. There was no man, saith Aurelius, more renowned in the common wealth than Severus, a maker of most just laws. One that would at no hand pardon offences, he advanced every valiant man with rewards. He suffered honours in his dominion to be sold to none▪ He suffered not the least robbery to go unpunished, punishing his own me● chief oft for it, which by the fault of the Captains, or of his lieutenants, he could scarce upon good proof understand to be done. Spartianus witnesseth with Aurelius, whilst he calleth him both implacable to offences, and every where an enemy to thiefs. But these were of no account in respect of these things which Lampridius hath of Alexander the son of Mammea, in both which therefore the sum of the character of this seal seemeth to consist. He (saith he) ordained moderate and infinite laws, concerning the right of the people, and treasury, neither did he make any constitution without twenty lawyers. A most severe Judge against thiefs, pronouncing them guilty of daily wickednesses, condemning them sharply; and calling them the only foes and enemies to the common wealth, commanded them (he speaketh except I be deceived of thievish judges) never to be seen in the cities, an● if they should be seen, to be carried out by the ruler's of the provinces. Eucolpius (who was his most familiar friend) saith he, reported of him, that if he had seen a thievish Judge at any time, he had his finger ready, that he might put out his eye. Septinnus addeth, who lively expressed his life, that Alexander was so Chap. 6, enraged against those judges, that were famed to be thiefs, though they were not condemned, that if by chance he should see them, by reason of the perturbation of his mind, he would vomit the choler of his stomach, his whole countenance being inflamed, that he could speak nothing: yea he gave forth an Edict by the crier, that no man should come into the presence, who knew himself to be a thief, lest sometime being detected he should be put to death. He goeth forward, if any of the soldiers had turned out of the way into any man's possession; according to the quality of his place, he was either to be beaten with cudgels in his presence, orroddes, or to be condemned; or, if the dignity of the man should exceed all these, he was to suffer grievous contumelies; at which time of punishment he would say, wouldst thou, that that should be done in thy ground that thou dost to another's? And he did often utter with a loud voice, that which he had heard of certain either jews or Christians, and he remembered it; and commanded it to be spoken by a crier when he punished any, That which thou wouldst not have done to thyself, do not to another, which sentence he so much loved, that he commanded it to be engraven both in his Palace, and in public buildings. Behold Reader, the rider of the black horse, royal●y holding up the golden balance of Justice sent down from heaven, in the theatre of the world, which was so remarkable in a pagan Emperor, that it should be a wonder to no man, that the Spirit of God had respect thereto in this seal. Otherwise concerning the prising of wheat and barl●y. This prising of wheat and barley, etc. May also be understood of the famous provision of grain throughout these time. For it may seem that in those words there is this meaning also, so to provide for the plenty of corn, that victuals may be sold for an equal price, and such a price, as every one may be a●le to pay. A Chaenix of wheat for a penny; that is, let the daily pittance of wheat be sold for the price, or wages, or revenue of a day's labour: to wit that none should have need, to spend more a day in victuals then what is allowed him to be spent for a day. And that also, three Chaenices of barley for a penny, may seem to belong to the equalizing of the price, according to the quality of the wares: if such interpretation shall please any, the event here also answereth precisely. Spartianus of Severus. That little corn, saith he, which he found, he so husbanded, that he dying, left seven year's revenue of corn to the people of Rome: so that they should be able to spend daily. 75000. bushels. He, first gave to the people of Rome a largesse of oil every day, yet he left thereof so much, that for the space of five years it should suffice not only the use of the city, but even whole Italy, that wanted oil as if indeed he would have fulfilled what here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In oil also and wine be thou not unjust. The like hath Lampridius concerning A●exander: The provision of victuals, saith he, of the people of Rome h● so helped, that when Heli●gobalus had wasted the corn, he reduced it to the former course with his own money. The oil also, saith the same Author, that Severus had given to the people, and which Heliogabalus had dim●i head, ●e wholly restored and also he added oil to the lights for the Baths. Of the fourth Seal. Chap. ●▪ The discloser of the fourth seal is the fourth Beast, in shape of verse ●▪ an Eagle, standing at the North: whereby is shewed, that the beginning of the seal is to be fetched from an Emperor thence arising, that is, Maximinus the Thracean bred and brought up in the North. julius Capitolinus, Maximinus out of a town of Thracia neighbouring upon the Barbariansbegotten of a Barbarian both father and mother. The character of this seal is a meeting together of Sword, Famine, and Pestilence raging at one time, so as never at any other, whereupon it is said, that upon him that sitteth upon the horse is put the name of Death, that is in the nation of the Hebrews, who use the abstracts for the concretes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verse ●. Mortiferi bringer of death, because he brought so many deaths with him into the world. For with the same Hebrews especially the prophets, to be called by the name, sometimes purporteth the same as to be, or to existe, but in a more excellent or special manner: as Esay 7▪ 14. and 9 6. Jeremiah. 23. 6. and 20. 3. Z●●. 6. 12. and 20.3. Za●. 6.12. & here in the Revelation chap 19.13. so that to have the name of Death, is no other thing in this place, then singularly and notoriously to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mortiferum the bringer of Death. To which purpose is that also, that Hell (as a surveyer of funerals (accompanieth the same. Libitindrius. Now let us look into the event. And surely never since the seals began, did these three jointly and in so notable a manner rage. I will begin at slaughter, and I omit the things which this age suffered from a ●orraine enemy, truly most grievous things; the Of the sword. Barbarians with rapines and murders wasting almost the whole Empire, under the Emperor's Gallus and Volusianus. But those things come not ●n to this reckoning; we look after intestine and Domestic. Ten therefore more or less Emperors and Cysars, Chap. 6. which are counted lawful, in the compa●●e of this seal, that is, the space of three and thirty years or few more did the sword, not of their enemies, but their own Subjects take away. In the same space, under the Empire of Gallienus alone, those thirty tyrants which Pollio mentioneth, or perhaps one or two less, risen up in divers parts of the Roman Empire: and almost all these slain either by their own, or by another, or were put to death by the lawful Emperors So that Orosius said not without cause of this plague that it was made famous not by the slaughter of the common The sword. people, but by the wounds and deaths of princes. To conclude the Emperors themselves, and first Maximinus, and last of all Gallienus, how cruel were they? Maximinus, julius Capitolinus being witness, was so cruel, that some named him Cyclops, others Busicis, others Sciron, some Platar●. many Typhon or Gyges. The Senate so feared him, that they prayed in the Temples publicly and privately, even the women with their children, that he might never see the city of Rome. For they heard that some were crucified, others enclosed in Beasts newly killed, others cast to wild Beasts, others bruised with cudgels, and all these without regard of dignity. The same man goeth forward. He slew all that knew his descent, to hid the baseness of his birth, yea and some of his friends, who for pity and affection had often given him many things; Neither was there a more cruel Beast upon the Earth. To conclude, saith he, without judgement without accusation, without an accuser, without defence he ●lew all (of the ●action of some great one, which had been Consul,) took away the goods of all, and could not satisfy himself with the slaughter of above four thousand men. Hear also what Trebellius Pollio in the book of thirty tyrants saith of Gallineus. Inge●us saith he, being slain, who was named Emperor of the Masian legions, he bitterly shown his Chap. 6. cruelty u●on all the Moesi●ns, aswell soldiers as citizens, neither did any of them wholly escape his cruelty: and was so sharp and cruel, that he left most of the cities void of the male sex. The same Author upon the life of Gallienus. The Seythians saith he, ●oing through Capad●cea, the soldiers thought again of making a new Emperor: all whom Gallienus after his manner slew. Head●eth in the end: He was t●o ●oo cruel to the soldiers, for he slew 3000. or 4000 every day. Pellio also on the same life of Gallienus re●orteth a very memorable example of the Bizantine slaughter executed, partly by the soldiers, partly by Gallienus himself. That no evil should be wanting, saith he, in the times of Gallienus, the city of the Birantines renowned for Sea fights, and the place which barreth in the Euxine Sea, was so wholly C●anstrum panti ●●m. destroyed by the soldiers of Ga●●ienus, that there was not a man left. For revenge of which destruction, Gallienus being again received to Biza●tium, he slayeth all the soldiers unarmed, being compassed, round with the armour, breaking the covenant which he had made. So much for slaughters. I come to Pestilence: which here according to the Eastern custom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death. So the ●f pestilence. Chalde Paraprast for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence liketh to pu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death, and the Septuagi●ts for the most part translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and in the like notion it is wont to be called mortality by eclesiastical writers which now hath passed into many mother tongues. But concerning the pestilence, it is a thing so notorious and manifest, that i● i● not needful to heap arguments to make good the truth of the prophesy I will dispatch it in a word. Zonaras ●s my Author, neither have others been silent, under the Emperor's Gallus and Volusianus, the pestilence arising from Ethiopia, went through all the provinces of Rome, and for fifteen years together incredibly Lips●us de Constant. 2 23. Chap. 6. Of famine. wasted them. Neither did I ever read of a greater pla●ue, (saith an eminent man in our age) for that space of time or land. There remains yet famine of those three calamities, which surely could not be wanting from this age, although ●one of the ancients had brought it to light, any man may thence gather that Chap. 6. almost all the Empire through these times was so polled and consumed by the rapines and wastes of the Scythians, that no Nation, if credit be given to Zosi●us, of the Roman dominion remained free, almost all the towns deprived of walls: and being deprived of them, the greatest part were taken. How could it come to pass, but that the fields should be forsaken in such wastes, ploughing neglected, and whatsoever provision there was any where for food, spoiled? And that in truth it came so to pass, is manifest by the Epistle of Dyonisius Alexandrinus who the● lived, to his brethren; ●pud E●seb. Hi●●or. lib ●. c●a. 17 wherein he testifieth, that that fearful pestilence, which we mentioned, succeeded the war & famine. After these things, saith he, that is, the persecution which was under Decius (for he meaneth that which went before the pestilence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both war and famine followed, which we suffered together with the Heathen, and a little after. But when, saith he, both we and they had had a little respite, that pestilence came upon us, a thing more terrible to them then any terror, and more lamentable than any calamity; and to us an exercise and trial inferior to none of the rest. Cyprian confirmeth it in his Apology to Demetrianus. When saith he, thou sayest that very many complain that it is imputed to us, that wars arise oftener, that the pestilence and famine do rage, and that it is such stormy and rainy weather, we ought not any longer to be silent, etc. That which is further added in the text concerning the Beasts; if it be divers from the former, and do not rather signify, that the Tyrants were the cause of these calamities, who like wild beasts raged in these times in the Roman Empire: it will then point out that evil wherewith the Eastern and Southern regions were usually p●stered in this case: namely that when the famine and the pestilence raged, the Beasts would grow strong against men, and slay them, as may be s●en, Levit. 26.22. Ezek. 14.15.21. But Deut. 7▪ 22▪ the changing of the construction doth more favour the former opinion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou render it atque id per Bestias terrae, and that by the Beasts of the earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartam partem terra the fourth part of the Verse ●. earth-over which it is said power was given to hell and to death to tyrannise, except any conceive himself able to defend the vulgar interpreter here, with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is ' Chap. ●. a quaternion, or four parts of the earth) I expound it of the chiefest, or by much the greatest part of the Roman Empire. For since the third part of the earth (as shall be said in the proper place) doth note out the largeness of the Roman Empire, by consequence the fourth part of the earth is the same dominion of Rome, less by a fourth part: and so that three or four fold company of calamities went through three quarters of the Roman Empire, that is, almost the whole one fourth part thereof only being free. And surely Or●sius seemeth to affirm, that the pestilence extended not itself further, then (to use his words) the Edicts of Decius did run for the overthrow of the Churches. Of the rest I have nothing to say. And thus much of the 4th Seal. Of the fifth Seal The two Seals that follow, have no help from the Beasts, as the former had, concerning the time of their beginning, and therefore none here any more to be seen that sit upon horses, whereeupon that signification given by the Beasts did depend. the space therefore of both, is there to begin, where the chance of the Seal going before left, which certainly may be very easy where the chances, as here, shall be such, that the determination of them cannot lie hid, in respect of remarkable evidence. Wherefore the fifth Seal shall begin from the Empire of Aurelianus, in the year 268. at what time the fifteen year's pestilence is extinguished, which was the longest of all the calamities of the former Seal. Now the most notable chance of the Roman estate under this Seal, and which went beyond all other events of that time, is that Persecution of the Christians begun by Dioclesian, continued by others, the most bitter by much of all which ever were. Former ages saw nothing comparable to this. It was longer and more ●ruell (they are the words of Orosius) then almost any forepast. For there was a continual burning of Churches, proscribing of Innocents', slaughter of Martyr's, for ten year's space. Forthwith in the beginning of that ten years, within thirty days about 17000. men are reported to have been butchered, neither did the fury of the persecuters assuage in the progress of time. In Egypt alone, (how small a part of the Empire of Rome?) if Chap. 6. De em●●datione temp●●um lib. 5. de prime anno D●ocletiam & Coptitar. credit be given to Doctor Ignatius Patriarch of Antioch, as Scaliger hath it, there were butchered 144000. men; and 700. banished, whence the Diocletian Aera took its name, among the Egyptians, and that to this day it should be called the Martyrs, Aera, what now dost thou judge was done in the other Provinces through the Roman Empire? All the world almost was stained with the Sacred blood of the Martyrs, saith Sulpitius Severus. The world was never more exhausted of blood by any wars, neither did the Church ever conquer with greater triumph (they are the words of the same Author) than when it could not be conquered with ten year's slaughter. This slaughter is figured by the vision of the souls of those that were slain for the word of God, and for the testimony which Verse ●. they bore, lying under the Altar, that is, upon the ground, at the foot of the Altar, like Sacrifices newly ●laine. For Martyrdom is a certain kind of sacrifice, whence that of the Apostle to Timothy, his Martyrdom being at hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am now ready to be offered, and the time of my departure is at hand 2. Tim. 4.6. To the same purpose also is that of the same Apostle to the Philippians 2. 17. If I be offered up upon the sacrifice and service of your faith, etc. That further they are said to cry to God with aloud voice, requiring vengeance of their blood, it is a Periphrasis of extreme cruelty and ripe for judgement, as it were such as for the barbarousness thereof did solicit the very patience of God to revenge. How long, say they, Lord, holy and true, dost thou not judge, and revenge our blood upon them which dwell upon the earth. Verse 10. In the mean while there are given to every one of them white robes, that is, they are chosen into the order of the blessed. The Ve●s● 11. similitude being taken from the customs of the Jews in approving & admitting priests; to wit, receiving those, whom for their genealogy and perfection of body, they had judged fit (being clothed with white robes) into the court of the Priests, and so choosing them into the order of priesthood. Majemonides in Mischine lib. 8. tit. Biath Hammikdas●, cha. 6. §. 11. That which is clearly expressed, cha. 7.13, 14, 15. whereof those that were clothed with white robes, it is said, That they are before the throne of God & worship him (to wit) as priests) day & night in the temple. But to the cry of blood it is answered, that they should rest yet a little while, until their fellow servants were fulfilled, and Chap. 6. their brethren, which were to be slain as they were; that is, that they should forbear a little while, until some of their brethren should be added to the number, who, after that Christianisme did now begin to reign, were as they, likewise to be slain, under Licinius, Julianus, and the Arrians; and then at the sounding of the trumpets, solemn revenge should be taken of the Empire guilty of so much blood. Of the sixth Seal. The sixth Seal beginneth where the fifth endeth; that is, from the year of Christ 311. wherein that terrible ten year's persecution ceased. Now the chance is an admirable shaking of the heaven and the earth; Whereby that wonderful change and subversion of the State of Rome heathen, by Constantine the great and his Successors, the Standard-bearers of the Lamb, is figured: whereby suppose all the heathen gods shaken out of their heaven, the Bishops and priests degraded, dejected, and deprived of their revenues for ever; the Temple, Churches, and Shrines of devils through the whole Roman Empire dashed, beaten down, burned, and demolished. Furthermore the Emperors, Kings, and Princes, who thought to help their gods so greatly in danger, to denounce war against Christ's Standerdbearers, to fight with their forces, and being even conquered, to renew the battle with all their strength, were slain with admirable slaughters, discomfited and put to ●light: until at last, the estate growing desperate, there was none could be found to secure any more the Roman religion, entering into ruin with so great a crash. So I conceive I have comprehended in a few words, whatsoever the holy Ghost would set ●ut by those lofty allegories pertaining to this seal. And this is the first fulfilling of the victory of Christ, the foundation whereof was laid in the first seal. For the noting of which, in what age of the Empire it should happen, the seals which hitherto have gone before do serve, the differences of time which in the mean space did run on being foreshowed. It remaineth now, that we apply to the several parts of the prophetical Chap. 6. allegory, the interpretation already given, and show the reason thereof: which we will do, the whole context being first see ●efore our eyes; which is thu●. 12. And I beheld when he ha● ope●eath sixth seal, and lo there was a great earthquake, and the S●n became as black as sackcloth of hair, and ●he [whole] Moone became like blood. 13. And the stars of heaven fell upon the earth, as a figtree pasteth her unripe figs, when it is shaken of a mighty wind●; and the heaven departed as a book that is roll: together. 14. And every mountain and Island were moved out of their places. 15. And the Kings of the earth and the great men and the tribunes, and the rich men and the mighty, and ●very bond ●an and every freeman hid themselves in dens and the rocks of the mountain's. 16. And said to the mountains and rock●; fall on us and hi●e us from the face of him that sitteth upon the throne, a●d from the wrath of the Lamb. 17. Because the great day of his wrath is come, and who shall be able to stand? These representations of terrible slaughters, and as I may say, turning things upside down are ordinary, used by the prophets Maje●onides. Mo●e Neb part. 2 cap 29. The Arabians, say of him to whom some singular misfortune hath happened that his heaven i● tur●ed o earth, or hath falle● upon hi● earth compare it w●●h ●amen●. ●. 1. Chap. 6. after the custom of the East; as our poets also have their figures, their ornaments. So jeremy chap. 4. 24. he describes the destruction of judea, as if all things were to be reduced to t●e ancient Chaos. I beheld the earth, saith he, and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was without form and void; and the heavens, and there was no light in them. I saw the mountains and lo they were moved, and all the hills and they were disordered. See the rest likewise joel chap. 2. 10. of the horrible destruction thereof by the army of the Northern Locusts. The earth trembled saith he, before him, the heavens were moved, ●he sun and moon were darkened, and the stars withdrew their brightness. But let us handle every one of them more distinctly. Behold, saith he, there was a great earthquake in the Greek Verse 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a shaking of heaven and earth, as in the words following is manifest, For the latin word terrae motus, not doth fully express the Greek. For such a● earthquake witness the Apostle H●brewes 12. 26. upon the place of Haggai, yet once more and ●aggai ● 6. I will shake the heaven and the earth showeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hag. 2.6. the change of those things that are shaken. which may be confirmed out of the same Haggaus Verse 21 22. of the same chapter, where he i●terpreteth this parable of the change and alallteration of the kingdoms of the world by way of further explication. I will shake the heaven and the earth, and will overthrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the throne of kingdoms, and will destroy the strength of the kingdoms of the heathen etc. we therefore as else where in the Apocalypse, so here also, will understand by the shaking of the earth and heaven, the ruin of things; and as it were the turning of things upside down. And now the object of this change, as of the former chances also under the Seals, is the Roman Empire; but not the Politic government by the Caesar's for this form is not yet to be dissolved) but as it is subject in a religious respect to Satan as Prince, and to his angels the devils. This devilish government of the Roman Empire, the storm of which resteth upon this Seal shallbe overthrown and broken in pieces with a great noise. And the Same become black as sackcloth of hair and the Moon became as blood, that is, through defect, of ●he adjective became ellipsim as red as blood: now it is a circumlocution, of the eclipse of the ligths, where in the Sun is wont to appear black, but the Chap. 6. Moon reddish. To which that of Esay. chap. 13. 10. concerning the punishment of Babylon is altogether like. The same shallbe darkened verse 21. in his rising, and the Moon shall not give forth her light Septuagiat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mattheu. 24. 29. neither is there any other sense to be made in the opinion of Aben Ezra of that in the same Esay. c●ap. 24. concerning the dstruction, wherewith the Lord being about to reign in jerusalem (all on as in this Seal) would pu●nish the host of heaven an high, a●d the Kings of the earth upon the earth The moon, sayeth he, shallbe confounded, and the sun shallbe ashamed (that is both Verse 23. of them as if they hide their faces for shame, shallbe covered with darkness) when the Lord of hosts shall reign i● mount Zion and in jerusalem and in the sight of his ancients gloriously. But what do these things thou wilt say belong to the Roman Demonarchie? hearken and I will tell thee In the prophets (as thou shalt hear anon in the following visions) every kingdom and body of government resembleth the world: as the parts also, the heaven, the earth, the stars serve for that representation, * That it was common with the Eastern nations to use the parable of the world to figure things, it may appear by the chimi call philosophy proceeding from the Arabians and egyptians, wherein all most every worldly body, likened to the world, is said to be compact of heaven, Earth, and stars. for proof whereof (to omit others) that on place of Esay sufficeth chap. 51. 15. I am the Lord thy God, who divided the Sea (it is the Red sea) and the waves thereof roared, the Lords of ●oasts is his name. 16. And I put my words in thy mouth (that is I give thee my law) and covered thee with the shadow of mine hand; that I may plant the heaven and lay the foundation of the earth (that is, make thee a kingdom or politic world,) and say u●to Zion, thou art my people. The speech is of the deliverance, wherewith God delivered the people of Isra●l out of Egypt, that of them he m●ght found a kingdom or common wealth for himself in the land of promise. O●t of which also it will not be hard to gather, what that new heaven and new earth may be in the same prophet: (chap. 65. 17 and 66.22.) ●o wit, a new world of the ●ame form, According to this representation therefore, heaven in the Chap. 6. prophetical notion shall express whatsoever is lofty in the state of any kingdom or common wealth, contrariwise the Earth, that which is in●eriour: and he st●r●, those who obtain and bear replace in that height, by which reason the S●nne and the Moon the principal light, of heaven: the Sun will point out the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest Majesty and dignity of a k●ngdome, the Moon the next to the first which certainly it is so true, that the Chalde paraphrast in the prophets often times for the Sun and Moon doth put Kingdom, and glory, as Esay 90, 20, I●r, 15. 9 L●t therefore the Sun in the Roman kingdom of idols, by right of principality be ●he Dragon himself, or Satan; especially since the holy Ghost from him hath named the whole Roman Empire in this state ●hat is here handled chap. 12. the Red seven Verse. ●. headed Dargon, as there we shal●see. The Moon, the second light of this heaven, thou may●st call the high Prist●ood now from the very beginning anuexed to the Imperial majesty and as it were a part of him: or rather the Emperor being the high Priest of Satan, with the whole college of high Priests, who made on body with the Emperor their head, and the same were chief both in the Religious services of the Gods, and the whole Cicero in orat, Pro Domo ad ● Pontif. Dioni●. lib. 2. common wealth, not bound to give any account to any power of Senate, or any above themselves, and therefore not without cause to have the second place in this kingdom to the Dragon himself. I confess, it is not always needful, that in such allegories so exact an account of every thing should be requi●ed but when it may be done, le●t us apply every several pe●●icle. The Sun therefore, which we have showed, was then made black, and suffered the eclipse and darkening of hi● d●refull majesty when the Roman Emperors renouncing by baptism him, with Chap. 6. all his Angels, pomps, and worship, gave themselves over to Christ the ●●●n of righteousness. The Sunn● being thus darkened and deprived of its light, how shall the Moo●● which ●orrowet● all her light from the sun be safe; And surely Constantinus, Constantius, Valentianus, Valeus, strait way as it was meet, did renounce the thing itself, or the office of the high pr●●●hood, denying thenceforth to serve the devil: yet the name, which you would wonder at, they did no● presently reject, but retained it a little while added ●o the rest of their titles. Gratianus first (a worthy work.) refused the title as also the pontificial robe offered him by the Pre●stes after the custom, as unworthy a Christian man▪ which change surely was of such consequence that the Holy Ghost thenceforth will account ●he Roman Caesar, so deprived of his Preisthood for a new as it were head and King of the Roman Beast, as in chap. 17. we shall ●eare. But it that Moon shun with some light though dim and weak; until Th●●do●●us the first that Malle of hetheni●me, took away ●ve● the very college of the po●●ists with all the other r●bble of Preest●s: by on ●dict Employing all their revenue for his exchequer. Now therefore it was time for Satan to seek out for himself another high priest. But I go unto the rest. And the ●●a●rs of heaven fell ●●to the earth as a figtree casteth her green figs, when it is shaken of a mighty made: and the ver. 1●. heaven depart●● 〈◊〉 a book that is ●owl● together. O● the heaven vanished, etc. That is, the stars of heaven appeared ver●. 14. not, even as letters vanish, in a book rolled up together aft●r the manner of the auncie●ts. For there is an ellipsis of the former substantive on both sides, familiar in the Hebrew, as Deut. ●0. 19. 2 kings. 28. 31. and elsewhere often. So that this of the Chap. ●. disapearing of the heaven, and the other of the fa●l of the stars, do mutually explain themselves; neither are they to be separated from on another, as it is amiss distinguished, but they ought to have been included within the same point. But the whole pla●e is taken out of Elay. chap. 34. V 4. where plainly in the self ●ame representation, but inverting the order, the holy Gho●●● doth paint out the destructio●●ond ruin of the Kingdom of Edom, as hear the kingdom of Idols. The heavens, sayeth he, shallbe rolled together as a book, and all the hosts of them, (that is the stars) shall fa●l down as the leaf from the vine tree, and as a fal●i●g green fig from the figgtree. The meaning whereof the spirit▪ ●n the Revelation would render something more cle●re by a double supply, of words; there with the additament of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departed, here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shaken of a mighty wind. Furthermore concerning the same ruin of Edom, with little milder circumstances than Esay, do Obadia●, jeremia 49 from the 7 th'. Verse. to the 22 th'. Ezechi●ll 35 through the whole, and 25 12 handle it, which therefore I mention lest any should conceive the descripsion of Esay not to agree to that great day of universal judgement. Now therefore to return to the Revelation. The stars of the Roman heaven of idol Gods were, both the Gods themselves, being cheiftaynes of this kingdom under Satan their Prince, and also the Priests being peers though of an inferior rank: for stars with stars do differ in degree and in height. These therefore are they who in this wonderful commotion of the Roman state being shaken from their seats, fell to the earth, as a figgtree casteth her green figs when it is shaken of a great wind. Neither will any so much wonder at this interpretation of the Chap. 6. star●s to be meant of the Gods, and priests of the Gods, who shall remember, both the Gods of the gentiles every where in the holy scripture to be named the host of heaven, and also in Daniel the Priests and Elders of the pleasant Land or people of Israel, whom Dan. 8.9.10. Anti●chus Epiphanes cast down to the ground, to be called by that name. It waxed great, saith he, against the host of heaven, and it cast down upon the ground of the host and of the stars, and trod upon them. which he did wickedly against the people of the true God, the very same did the Christian Emperors religiously against the people of the Dragon; yet with this differance, that there was only one Prince of the host of heaven, the Lord I●hovah, who made heaven and earth. Against whom, though Autioc●us might exalt himself, yet he could not throw him down from heaven, but here in the Roman heaven there were many Princes or Devils, ●ll which wholly the Emperors the s●anderd bearers of Christ threw down. Add here unto that this exposition may be confirmed by the Synchronisme of the dragon throw down from heaven with his guard chap. 127. The dragon fought and his Angels, eight, but they prevailed not, neither was their place found any more in heaven, nine, For the great dragon was cast down, which is called the devil and Satan, and his Angels (that is to say, devils worshipped by the names of gods) with him, etc. It followeth, And all hills and Islands were removed out of their places. Perhaps mountains and Islands may be taken for ●e●se 14. men of loftier and meaner condition, which are presently in the next verse reckoned up, but that the name of an Island agreed not to this interpretation. It seemeth therefore more probable, if it go thus, that both do signify men of a lofty estate, because that Chap. ●. both are eminent; the hills upon the earth, the Islands in the Sea. But what if we understand here by Islands, not land raised up in the midst o● waters, but Churches, as they were called, which being environed with a public or private enclosure, were separated from the buildings near adjoining? So then may we not take both, as well the mountains as the Islands to be meant of the Temple, and shrines of idoks to be thrown down, in this tempest through the Roman Empire? There is none but seethe how fitly the not on of mountains agreeth with such an interpretation as this; who is not ignorant, that it is the custom of idolaters to build their Altars and shrines for their gods in such high places, whereupon every where in the old testament the name of high places is frequent; yea jeremy. 3. 23. of the mountains and hills themselves to be understood of the chapels of idols. Truly, saith be, the hills were liars and the multitude of mountains, etc. Neither now do Islands taken for Temples refuse such interpretation; since it is a chief property in Temples, that they be like Islands; that they be profaned neither by communion, or else by joining to the walls of other houses. But if that happily please not, that one and the same thing be represented by two names, if thou wilt and pleasest take mountains for chapels in the country and fields; and Islands for Temples of idols in cities. But in such things as these, such small matters seem not needful to be curiously sought out; as neither happily in general is every small moment of prophetical allegories so carefully to be examined by the event. It is enough if the sum of the matter every where agree. Now this demolishing of shrrines and Temples came to pass, by the same Author the most godly standard bearer of Chap. 6. Christ Theodosius: For Constantin: the great only shut up the Temples of the gods, he did not abolish them, Except at Cons●antinoble, and neighbouring places. julianus opened them again. This man at length commanded them to be utterly defaced. Th● history is obvious to any, neither is it needful that I here rehearse, what is recorded of that matte● in Ecclesiastical writers. Yet happily ●t will not be unpleasing to hear Zosimus a pagan historian complaining or chaffing, at this so cruel destiny of his gods. The holy places, faith he, of the gods, they ●attered down throughout all cities and countries; and so much they were all endangered who thought them to be gods or at all looked up to heaven, and did a door those things which are beheld therein. Surely, after what manner the Lord, when he was about to lead old Israel out of the Aegyytian bondage, is said to have executed judgement upon the gods of the Egyptians; (Exodus 12. 12. Num. 33. 4.) after the same manner here, being about to deliver his Christ an people from the Roman tyranny, he executed judgement upon the gods of the Romans. But thou wilt say, had the gods not Atlantes when there was such trouble and the heaven mingled with the earth, who might underpropp their falling heaven with their soldiers, and encounter the standard-bearers of Christ, so throwing all down? Yes truly they had; but they ran the same fortune with their devils. For the Kings of the earth faith he, and the great men Verse 15. and the Tribunes and the rich men and the mighty men and every bondman and freeman, that is, Maximianus, Gallerius, Max●ntius, Maximinus, with Martinianus Cesar, Licinius, ●ulianus, Emperors Chap. 6. (add also if ●hou wilt Eugenius and ●rbogastes tyrants) with all the companions of their infidelity, of what order and degree soever, who with might and maine endeavoured to defend their ancient Religion, and to help the state of their gods now going to destruction, and to restore it now fallen and l●st at last were brought to such straits, that they hid themselves in the Vers. 16. dens and Rocks of the mountains. And said to the mountains and to the rocks, fall upon us and hid us from the ●ace of him that fitteth upon the throne, and from the wrath of the Lamb. For Verse 1●. the great day of his wrath is come, and who shall be able to stand. It is a shameful representation as well of them that fly and hid themselves, as also of those that are weary of their lives through despair of their estates. The like unto which thou hast concerning the destruction of the inhabitants of Jerusalem, Luke 23.30. Likewise Hos●a 10. 8. of the destruction of Samaria and of the idols thereof; but the whole, Esay 2. 18. But here the Reader may observe this first, that in these words is contained the key for the opening of this whole vision; to wit that here is handled some glorious victory of the Lamb, whereby he subdueth and overthroweth his enemies with a deadly destruction. Furthermore since these whose destruction is described, fly from their enemy the Lamb, and are willing to be hidden from his wrath; thence it may appear, though it be directed by no Synchronisme, that that destruction is not to be applied in no hand to Christian Kings, but strangers from Christ; and thereupon ought not to be interpreted of the slaughters brought upon the then newly Christian Empire by the Goths and other barbarous Nations. That which lastly the Kings, Princes, Tribunes, and the other Gentiles which were in the same condition with them, do add, Chap. 6. That the great day of the wrath of the Lamb was come, and that Verse 17. none could be able to stand: They are the words of men acknowledging the power of Christ, whom until this time they had contemned in respect of their Gods, and indeed perceaving all further endeavour of resisting Christians would become lost labour. And truly upon the matter all did conceive so, but Galerius, Maximinus, Licinius even with open confession though against their will● gave glory to God. For Eusebius with others is our Author, that Galerius (〈◊〉 whom CHRIST began in this judgement) being taken with a filthy and horrible disease, whereby his body putrified Worms crawling therein with an intolerable stink; at length being conscious of his wickednesses which he had committed against the Church, was smitten, confessed his fault to God, and left of his persecution against the Christians, and by Laws and Imperial edicts hastened the building up of their Churches, and commanded to offer accustomed prayers for him; and a little while after yielded his soul being guilty of as great cruelty as ever any against Christians. Eus●bius de vita Constantini, lib. 1. cap. 50. Maximinus a most cruel enemy of Christians, relying upon witchcraft, divinations of Idols, and Oracles of Devils, for all things whatsoever he went about, nevertheless being once or twice overcome by Licinius yet defending the Christian f●ith with Constantine his colleague, throwing from him the ensigns of his Empire fled, lay hidden in the Fields, and little villages a certain space, in the habit of a servant; and at length being shut up in Tarsus of Cilicia and kindled with rage, slew many Priests and Prophets, of the Gods, by whose Oracles being persuaded he had undertaken the War, as cozeners, false deceavers, and to conclude as betrayers of his safety; afterward giving glory to the God of the Christians, set forth a decree for their liberty: but being suddenly smitten by God exacting punishment of so many wickednesses against Christians, with a lamentable and mortal grief, and his flesh by little and little eaten out and wasted, and at length his eyes starting out for hea●e, wherewith he burned all over (a just talio of punishment, which he had devised for Christians) he ended his life, confessing himselve to God, and acknowledging that he worthily suffered those things for his madness, and rashness against Christ. See the same in Histor. Eccles. lib. 9 cap. 8. & 10. & lib. 8. cap. 27. Also de vita constantin's lib. 1. cap. 51. 52. To conclude Licinius a forsaker of the Christians, to whose part he had betaken himself a little while with Constantine, and greatly boasting to his Soldiers of the multitude of his Gods against that one, and that new and strange God of Constantin●, (for so he termed him:) being overcome in two great battles (in one whereof out of an Army consisting of 130000. scarce 30000. escaped) at length when as yet he would not rest, being together with his confederates condemned by Consta●tine according to the Law of Arms, was deservedly punished. But when these men who had been Authors of taking up Arms against God, were brought (together with the Tyrant) to the place of execution, as before, they had carried themselves insolently, having placed their confidence in vain Gods; so now they confessed that they understood in very deed what and how wonderful Constantine's God was, and that they did acknowledge him to be the true and only God. De vita Constan. lib. 2. cap. 4.5, 18. A● appendix. Out of the ancient monuments of the Egyptians, Persians, and Indians (the Authors whereof were Tarphan, the interpreter of Phar●oh, Baramus, the interpreter of Saganissa the King of the Persians, (who was of one time with Dio●letian) and Sy●bachamus the interpreter of the King of the Indian's) Aposamar, or, according to others, Achmetes, the son of Seirim the Arabian gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or interpretations of Dreams: See jer. 49. 7. But especially Baru●●. ●. 23. as that Nation was, both most studious of such and the like arts, now from furthest antiquity: and also while their Empire lasted desirous to translate the writings of all Nations wheresoever into the Arabian tongue. This little book long since in the Greek tongue, the Author being unknown johannes Leunclavius brought to light, being by him turned into Latin in the former age out of the Liberarie of I●: Sambucus, the same Greek Copy afterwards, in the year 1603. N●colaus Rigal●ius in his Onirocriticis did set forth out of the Liberary of the most Christian King, supplying what was wanting in Sambuchus his Copy. In this book is to be seen that very many of those prophetical representations, which so much pull our men, were familiar to the Eastern Nations, at least not unusual their di●mations. But Tarphan the Egyptian seemeth to be the most ancient of all the Authors, from whom the collection is made; as who not only calleth himself Pharaohs interpreter, but every where in his interpretations, useth the name of Pharaoh for King; that it may seem he lived then, when yet Egypt had its Kings, and them called Pharaohs. The Per●●a● with his King Saganissa, was of the same age with Di●clesia● as I have said. The Indian is of a latter age, as who showeth himself a Christian every where but the consent of them both with the Egyptian is wonderful. When therefore we willingly learn the use of words, and phrases in holy writ, from these Nations in time past bordering upon the Hebrews, and more acquainted with their manners and Chap. 6. use of speech; why should we disdain the same here in the significations of prophetical figures and representations? (since according to the Masters of the Hebrews deciduum prophetiae sit somnium,) Let no man therefore blame me if I take out of this Author, Maiemonides More Neb. part. 2. cap. 36. those things which seem to make for the understanding of the Figures of the Seals now expounded: the same I shall do afterwards with the good leave of the Reader (as occasion shall suffer) in the Trumpets and the rest of the visions. These therefore give light to the first Seal, and partly to those following also. Chapter 233. By the opinion of the Indians, Persians, and Egyptians a courageous horse called Pharas (in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horse) hath reference in interpretations of dreams, to eminency and dignity. Hackney horses are taken for a certain inferior nobility and glory. If any in his dreams shall seem to be mounted upon a nimble and stirring horse, he shall find before the people renown and ample estimation, and eminency and worship. Also if any one armed shall seem to be mounted upon a courageous horse, he shall attain to authority, with good renown according to his arms. Chapter 249. According to the interpretations of the Persians and Egyptians. If any shall seem to have held arrows with bows, he shall with joy insult over his enemies. He hath more pertaining to the same purpose, as Chap. 152. out of the learning of the Indians concerning the great and long tail of a horse signifying the company and train of authority; concerning a curtal, signifying the loss as well of liberty as of principality; to wit, if he were a Prince that shall dream that he is mounted upon such a horse. Likewise Chap. ●33. Lighting from horseback, if it be voluntary, of voluntary diminution of government; but if unwillingly, it is expounded of surrogating a successor into the dignity. These things will give light to the third Seal. Chap. 6. Chap. 15. Out of the learning of the Indians. If any shall see in his dream a balance or a bell as they call it (it is a kind of balance) Campanum. to be hanged in any place; let him understand it of the person of a Judge. And if he have a suit in law, and in weighing he shall see them to be equal one to another; he shall obtain his right. If he seem to see the balance equal and clean, let him know the judge of the place to be just: but if he shall see the scales naught and broken, let him think the judge of the place wherein he had his dream unjust. Likewise Bushels also with measures have the same interpretation in proportion, but they are applied to the persons of inferior judges. These things to the sixth Seal. Chap. 167. Out of the Monuments of the Indians, Persians and Egyptians. The 〈◊〉 hath reference in interpretation to the person of a King, and the Moo●e to the person of a Prince next to the King. Venus to the person of the Empress or Queen, likewise other great Stars to honourable personages belonging to the King. Whilst I read these things, I am not fare from conceiving that glorious ti●le of Sapor the King of Persia, in his Letters sent to Constantius the Emperor [Sapor King of Kings, partaker of the Stars, brother of the Sun and Moon, to Constantius Caesar my brother greeting] which Ammianus Marcellinus imputeth to the Persian pride, to be none other than a style peculiar to the Nation arising from such representations, which ought to seem the less strange to any, when we see even our Heralds in blazoning the arms of Emperors and Kings, to use the name of the Sun, Moon and other Planets. Hither also is to be referred that interpretation of jacob of his son josephs' dream, of the Sun, Moon and eleven stars worshipping him, which he immediately as not ignorant of the parables of the East, applieth to his Family; interpreting the Sun and the Moon to be understood of himself and his wife, as King and Queen, the Stars, Chap. 6. of his sons, as it were Princes of the Family, Genes. 37. 10. But let us return to our Achmetes and he goeth on in the same Chapter. If any shall seem to see the Sun in the Heaven wanting light and rays, the calamity and dishonour belongeth to the person of the King. If the Son shall seem to any to be eclipsed, that portendeth affliction and war to the King. If any shall seem to see the Sun covered with a cloud, the King shall fall into affliction and diseases, according to the manner of the overclouding. If any shall seem to see the Sun, the Moon and Stars gathered together without light; If he be of the number of the Peers, by reason of that obscurity he shall fall into utter destruction; If he be the King, environed on all sides he shall be assaulted, and shall fall into great affliction. Chap. 168. Out of the observation of the Persians and Egyptians. If any shall seem to see the Stars cast but a very small light, disparkled and scattered and full of obscurity: this reflecteth upon the calamity of the Nobles and wealthy and the King's Precedents. THis sixth Seal being finished, we should immediately in order proceed to the seventh bringing forth a seven fold plague; as which is joined immediately with the sixth. But the holy Ghost of set purpose hath thought meet to make a little stand: until he should set forth the state of a certain company of the same time with it, as well to be safe, as to overcome, under the plagues thereof. We will therefore first give what light of interpretation we can to that Vision. And then we will continue the order of the S●ales begun. Chap. 7. THE VISION OF THE COMPANY OF THE SERVANTS OF GOD, Or of the Elect and faithful Church to be preferred amidst the ruins of the seventh Seal or the Trumpets, exhibited in a Type Of an hundred forty and four thousand sealed out of all the Tribes of Israel at the entrance of the seventh Seal. THE Vision of the sealed is twice placed, first Upon Chap. 7. here at the entrance of the Trumpets, in the first Prophecy; again as it were an opposite of the reigning Beast, in the second Prophecy, Chap. 14. and that in a double respect. Here for their preservation amidst the destruction of the Trumpets; there for their praise for keeping their allegiance to God and the Lamb, when as other the inhabitants of the world as revolters and Apostates had received the mark of the Beast. Out of which it plainly appeareth, that the Prophecy of the Beast Chap. 7. contemporizeth with the matters of the Trumpets: but how far, is to be determined else where; to wit, not farther than the going out of the sixth Trumpet, wherein the months of the Beast are ended with the days of the mourning Witnesses, Chap. 11. 14. For the present our purpose is to cast the light of our interpretation to the former vision of the sealed, wherein their preservation is handled: of their praise afterward, when we come to that. Afterwards, saith he (that is the Vision of the sixth Seal being Vers. 1. past, and the seventh which is of the Trumpets even now beginning) I saw four Angels standing upon the four corners of the earth holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the Sea, nor upon any tree. The meaning is, he saw Angels which had power to restrain the Winds, that is, the tempests of wars and calamities, out of what quarter of the world soever they should proceed, until it pleased God; but at his beck, if he should at any time give the sign, to give them liberty through the world: not the same Angels with those of the Trumpets, but which yet at their sounding should set at liberty those winds, one while out of this, another while out of that part of the world, for the wasting and overthrow of the Roman estate. For the parable of Winds with the Prophets doth express warlike motions and hostile invasions and violent assaults: As jerem. 49.36. I will bring upon Elam the four winds from the four quarters of Heaven; and will scatter them towards all those winds; and there shall be no Nation, whither the outcasts of Elam shall not c●me. See the rest. Also, Chap. 51.1. Behold, I saith the Lord, will raise up against Babylon, etc. a destroying wind. 2. And I will send into Babylon fanners, and they shall fan her, and shall empty her land. Add also, Chap. 18. 17. As an East winde I will scatter them (that is the jews) before the enemy; that is, the King of Babylon. Hither also that of Daniel seemeth to be referred, Chap. 7.2, 3. Behold, the four winds of the heaven strove upon the great sea; and four great Beasts came up from the Sea: that is, out of the conflict of the Nations every where fight together and striving for the dominion and Empire, there arose four great Kingdoms. I saw, saith he, another Angel afcending from the Sun rising, Chap. 7. having the Seal of the living God: (happily therefore it is Vers. 2. the Lord Christ) and he cried aloud to the four Angels, to whom it was given (to wit, by setting the winds at liberty, which they had restrained) to hurt the Earth and the Sea. 3. Saying, hurt not the Earth neither the Sea, nor the trees, until we have sealed the servants of our God in their foreheads. That is, lose not the Wind's no● suffer them to have power of going and raging upon the world. For he nameth the Earth, the Sea, and Trees, answerably to the representation of Winds; as to which the Winds are wont to bring damage; to the Earth, by the ruin of houses; to the the Sea, by shipwreck; to the Trees, by a manifold overthrow and rending. Forbear saith he, until we have sealed the servants of our God in their foreheads. That is, by imprinting some mark upon them, we have distinguished as it were the elect company of God, over whom these destroying Winds (which shall destroy the other company of men) have no power: but over whom, taking regard to their Seal, the Divine providence would continually watch, least in this ruin of the Roman state, which the Trumpets should bring, their sacred Progeny should be extinguished. For so provision would be made, that neither they who did hurt them could be free from punishment, as having transgressed the bounds of that power which God had given them; and moreover the damage, if any were done at length should be repaired by God. It hath allusion perhaps to the place of Ezech. Chap. 9 Where those that sigh, and cry out for the abominations of jerusalem, are marked by the Angel, to this end, lest they sustain like destruction with the wicked and reprobate by the smiters. And surely as touching the event, if any shall weigh the state of the times here handled; it will seem almost miraculous how it could come to pass, that the Roman Empire being scattered and destroyed with so great a destruction of the Cities and Inhabitants; so that the ancient Inhabitants being well near extinguished, it was inhabited by barbarous nations and strangers from Christ: Yet the Church there should continue in the midst of these evils, and the world as it were conspiring her ruin; Yea also (as we shall hear in the proper place) the Beast at the same Chap. 7. time polluting whole Christendom with Idolatrous worship, should nevertheless cherish in her bosom a company (as this is) uncorrupted, and for that cause tenderly regarded by God. Of such consequence was it to be fenced with God's Seal. And I heard, saith he, the number of the sealed; there were Vers. 4. sealed an hundred forty four thousand of all the Tribes of the children of Israel, that is, twelve times twelve thousand, out of every Tribe twelve thousand. For even as in the beginning, we have seen the Theatre of Visions or the Apocaliptique session described, after the representation and state of the old Synagogue; and a great part of the Types of this Book hath relation to it; so that even the counterfeit Christians in the Epistles to the Churches for that cause bear the name of counterfeit jews: so here also the Catholic Church of the Gentiles, to be fenced with the Seal of God, is figured by the Type of Israel; the twelve Apostles of that, aptly answering to so many Patriarches of this. And it is so done not without good cause, as well for other causes, as specially because the Church, even from the first rejection of the jews, hitherto, is gathered out of the Gentiles, succeeded in the room of Israel, and is, as I may so call it, surrogated Israel; and in that place for a little while esteemed by God, until, his old people again obtaining mercy, the fullness of the Gentiles shall Vers. 9 come in; that is, that innumerable multitude out of all Nations, Tribes, People and Tongues, which the sealing of this Israel at length being finished, john testifieth he saw singing praises to God and to the Lamb. For this indeed is that (I speak of the surrogation) that the Apostle Paul would teach, Romans Chap. 11. whilst he urgeth vers. 11. the fall of the jews to have brought salvation to the Gentiles, and vers. 15. their casting away to have been the reconciling of the world. Not that otherwise the Gentiles in their time should not have been called, (since the whole Choir of Prophets proclaim that the Gentiles should be gathered to the glory of Israel, and turned to the Lord, which neither the jews of old nor at this day doubt of) but that not by this calling which was by anticipation, substitution, and for provocation to jealousy, except the jews had first renounced Christ. The discreet Reader may know what I mean. It was necessary, saith Chap. 7. the Apostle, Acts 13. 46. that the word of God should first have been opened to you: but after you reject it, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles. But concerning the preventive conversion of the Gentiles (that is, which should go before the restoring of the jews (that I may remember that also) that testimony of Amos seemeth to be taken, cited by james in the Council of the Apostles, Acts 15. and for that purpose perhaps, then chosen before other Prophecies, which otherwhere might have been had concerning the choosing of the Gentiles to be the people of God. For he meaneth, that not only the name of the Lord should be called upon by the Gentiles (that is, that Vers. 17. the Gentiles should become his people) but also that that in part should then happen, whilst yet the tabernacle of David should lie Vers. 16. fallen down, that is, the kingdom of Israel should not yet be restored by Christ: After those things, saith he, I will return and build Vers. 16. again the tabernacle of David fallen down: and I will build again the ruins thereof, and will set it up: vers. 17. that the residue of men might seek after the Lord, and all the Gentiles upon whom my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called, that is, that the rest of the men, together with those Gentiles upon whom heretofore my name was called, then at length should seek after, and worship me the true God. For for that which is now had in the Hebrew Text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possess the r●nant of Edom. The ancient Copy seemeth to be read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the remnant of men may seek the Lord. Yet not withstanding out of the Hebrew reading which is now used, the same seemeth may be gathered concerning the preventive choi●e of the Gentiles to be the people of God; to wit, in this sense: the restored jews, then when the Tabe●acle of David that is fallen down shall be raised up, shall inherit the remnant of Edom, as also the Gentiles upon whom the name of the Lord heretofore had been called. Therefore some of the Gentiles shall become the people of God before the raising up of the Tabe●acle of David. But enough of these things. As concerning the number of the sealed, the number of twelve is an ensign of the Apostolic race, which by multiplying the thousands as well of each tribe in particular, as of all in general Chap. 7. doth express the Apostolic progeny, a progeny indeed, though increased into more thousands, yet no whit degenerate, but expressing their parent's faith and holiness. For even as to have the number of the Beast (as we shall after hear) doth design the race of the Beast or which follow the Beast: so also to bear the number of the Apostles, the legitimate offspring of the Apostles. That this is the most true meaning of that multiplication by twelve, the Analogy of new jerusalem sheweth; in the frame whereof, and the dimension of the Gates, Foundations, Court, compass of the walls, longitude, latitude, altitude, the same number of twelve or multiplication by twelve is used. And that we should no further doubt to what end that number of twelve tended: lo, concerning the twelve foundations of the wall it is expressly said, that the names of the twelve Apostles of the Lamb were written in them, Chap. 21.14. Of the tribe of juda, of the tribes of Reuben, Gad, Aser, Nephthali, Manasses, Simeon, Levi, Isacher, Zabulon, joseph, Vers. 5. etc. Benjamin, of every of them, are sealed twelve thousand. No otherwhere in the whole Scripture, are the tribes reckoned up in this order, though otherwise they be diversely reckoned. For besides, that Dan at all appeareth not, nor the name of Eplorai● is heard of; in the rest there is a departure from the rule of all reckon, which are otherwhere found, neither is either the order of nativity, or of birthright, or of habitation kept; but the last mingled with those in the middle, and the younger sons of the hand maids are once or twice set before the elder borne of the wives; so that it is not to be doubted, but that some special mystery of the type lieth hid in an order so new and unaccustomed. This, we seem to have found out in some measure, by God's blessing upon our undertake, to wit thus. First, from this type Dan is rejected, Ephr●i● is not spoken of as being Ringleaders and Captains of the Israelitish Apostasy (judges Chap. 17. and 18.) and the same in the time of the kingdom, were the receivers of the public idols at D●● and Bethel: wherefore they were altogether unfit to represent the Professors of pure Religion. But that notwithstanding the number of twelve may be filled, Levi is set for Dan, the name of joseph tacitly supplieth Chap. 7. Ephraim's. The number thus settled, the sons of the wives and the handmaids are intermingled without regard of birthright, and the children of the handmaids, are adopted for children of their Gal. 3. 2●. Dames. For in Christ there is neither bond nor free, but all are of Colos. 3.11. one account. Since therefore the sons of Lea, as well natural, as adopted are twice so many as Rachel's; to wit, of the first eight, of the other only four: thereupon this order is observed in reckoning them up, that by a double account also four of Lea her sons by course are set together with two of Rachel's: but on both sides those tribes as the better are preferred before the rest, which some act of theirs memorable in sacred writ had commended, concerning the true worship of God, and zeal towards him. The offspring of Lea verily leadeth the first troops, in regard of the prorogative of Christ, the Prince of that company, as springing out of that stock: in this manner. The first quaternion of the sons of Lea. 1. juda. 2. Reuben. 3. Gad. 4. Aser. The first couple of the sons of Rachel. 5. Nephthali. 6. Manasses. The other quaternion of the sons of Lea. 7. Simeon. 8. Levi. 9 Issachar. 10. Zabulon. The other couple of the sons of Rachel. 11 joseph. 12. Benjamin. The reason of the order of the sons of Lea. Out of the sons of Lea as thou ●eest, juda, Reuben, Gad, Aser, make up the first quaternion, as ennobled above the rest with that * The name of Christ. name which the type is to resemble. Amongst these the first place, as it is meet, is given to juda for Christ the King of the faithful issued out of that tribe. The second to Reube●, whom that famous Protestation concerning the Altar of Witness built at the bank of jordan ennobled; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. josua 22. 21. whereby he deserved that he should not submit his birthright (for he was the first borne) to any other then juda the kingly tribe. Chap. 7. Gad obtained the third place, as he was Reubens companion in that famous Protestation of retaining the true worship of God: and moreover famous for Eliah the Prophet, and jehu the King, the destroyers of Baalisme. To conclude the fourth and last place in this quaternion Aser Vers. 6. taketh, famous for the widow of Sarepta, who fed Elia● (for Sar●pta belonged to the lot of Aser) as also noble for Anna the Prophetess an Aserite, who gave testimony to Christ, when he was presented in the Temple according to the Law; but not to be compared with the three former because either of them was a woman. Simeon, Levi, Issacher, Zabulon, are cast into the last quaternion; Vers. 7. for that they are honoured with few or no names, or, if they had any, they are after blotted out with some wickedness. As the zeal of Levi whereby he approved himself in the wilderness (to say nothing of the sedition of Korah) was defaced by his continued fellowship with the Apostate and Idolatrous Israclites. For jonathan the Levite the nephew of Moses joined in assistance of worshipping Idols as well with Micha the Ephraimite, as also with the thievish Danites, the first Idolaters after the death of josua, judges 17. vers. 10. and 18. 30. It may be also the substitution of Levi in the place of Dan might occasion his thrusting down into the last quaternion. Further, since the brethren of this quaternion have nothing, wherein any do excel others: therefore they keep the order of nativity unchanged, and in what rank any is borne, according there to he is reckoned. The reason of the order of the sons of Rachel. Among the children of Rachel the couple Nephthalin and Manasses lead the Family; joseph and Benjamin close the troop. Verse. ●. Nephthalin and Manasses are preferred because the first was famous for Barach who vanquished Sisera the Cananite, so for Hira● whose father was a Nephthalite, the maker of the instruments and furniture for the Temple of God (1 King. 7.14. with 2 Chro●. 2. 14.) but also for a greater reason yet (of which afterwards) Chap. 7. the second was noble in respect of Gedeon the subverter of Baal, and Elis●us the Prophet. Indeed the glory of Christ his habitation extolled Nephthalin, though he were but the son of a handmaid above Manasses: who likewise beginning his function, fixed his dwelling and seat of his preaching in Capernaum the most noble City of Nephthalin, and the Metropolis of all Gallile: from whence as it were from the Episcopal City he went through all Gallile with his Apostles over and over, teaching the Gospel of the Kingdom in all Synagogues and Villages, and being glorious by miracles of healing. For this, Reader, I would have thee to mark, out of the Evangelicall History (because many observe it not) that our Saviour, all the time that he was conversant upon the Earth, dwelled in Gallile: but in judea, the chief seat as well of his Nation, as Tribe, he was not seen but at times of Feasts. And this is that which Esay long ago had foretold, Esay 9 1. 2. Matth. 4. 14. That, that Wonderful Counsellor, the Mighty God, the Author of Eternity (Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Father of the world to come) the Prince of Peace; in one word the Messia, should be a galilean; and as it were in recompense and consolation for the captivity, which Gallile then lately had suffered by the Assyrian first before all the Regions of the Holy Land, (2 Kings 15. 29) he would make that coast especially famous by his presence; in special See Adrich●m. Ta●. Naph●h●l. and himself, pag 115. ●. that high way, called the Way of the Sea, where coming out of Syria to Jordan, it passeth through the middle of Capernaum and thence going forward along the Sea of Gallile leadeth into Egypt. Let us hear himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar distinction set aside, of it own accord and word for word is thus translated: As at the first he made base the Land of Zabulon and the Land of Nephthal●n; (to wit as I said, by Tiglath-peleser) so at the last he shall make it glorious [and renowned] for the way of the Sea (by which the Assyrian came) at the passage of Iorden (there is Capernaum seated) Gallile of the Gentiles, the people which walked in darkness (to wit, of affliction) saw a great light, to the dwellers in the Region of the shadow of death Chap. 7. a light is risen etc. Wilt thou know whence and who is the Author of the blessedness of Galilee, and in that way by the Sea side where the ●oord of jordan is? he presently showeth, Because a child is borne to us, a Son is given to us, and the principality Esay c. 9 v. 6. shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the mighty GOD, the Father of Eternity, the Prince of Peace. But those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (at which ours, almost treading the steps of the jews, who never understood this Prophecy, begin this Chapter with great disturbance of the sense,) with I●rome and the Kings Bibles, I annex to the sentence of the Chapter going before; and translate them, Because there is no darkness to him which is anguish to himself, that is, in that lamentable and afflicted state of things, into which the Israelitish Commonwealth at that time, according to the commination of the Law is reported to have fallen, and as it were evidently set before their eyes; men were brought to indignation and desperation, in that they did see the enemy by whom they were oppressed, to be in prosperity, and no evil hap to befall them. Verily it maketh much for the Christian faith, that this Oracle of the Messia of Galilee be clearly understood, and to be ascertained of the fidelity of Matthew alleging it: Wherefore I would upon this occasion add this light, such as it is, unto it, hoping that it will not be unacceptable to the Reader. I return to the Revelation, and this further I will add before I let pass Nephthali; that even as juda gained the first place among the sons of Lea, by reason of the stock of Christ: so Nephthali among Rachel's for his dwelling; that the prerogative of Christ on both sides might excel, by the name of whom as Lord and Emperor, this company (as in the proper place we shall hear) is entitled. joseph and Benjamin remain being cast back to the last couple Verse 8. of Rachel's children. The former of whom the sin of Ephraim thrust down into this place: for it is Ephraim, who is hidden in the name of joseph, unworthy by his own to be heard in this Catalogue, (as well because he was the leader of the Idolatry of Israel whereof Micha was the author, as also for the outrageous Apostsie whereof Jer●boam and Acha● were authors.) To conclude, the hatred of S●●l the B●niamit● against David (considering Chap. 7. that he was the chief of the stock of Christ and the Type of him) did hinder Beniami● (otherwise the youngest) of a higher degree, and the curses of Shimei against the same. A sentence for memory compact of the signification of the names, by which the Tribes are called: wherein are declared as well the order of the Tribes sealed, as also the disposition of the same company, the wrestling, and the reward from God. Juda Confitetur Deo Confession is made to God looking upon his Son by the company of the blessed C●ltus puru● & rite Christianus. Pure & truly Christian worship. Re●ben intuendo filium Gad Coetus Aser benedictus Nephthalin Luctantur cum they wrestle with those that forget obedience Lucta. Strife or wrestling. Manasses obliviscentibus Simeon obedientiam. Levi Adhaesio scil. Christo by cleaving (to wit) to Christ Praemium. The reward. Isacher mercedem a reward Zabulon habitaculi, sc. aterni of habitation (to wit) eternal life Joseph adiici●t shall be added Benjamin filio dextr●. to the Son of his right hand Confesseth or praiseth God, beholding his Son (that is, Christ the only Mediator) the blessed company (the company of the sealed.) They strive with those that forget obedience (that is, with Antichristians.) Cleaving to Christ a reward of habitation (to wit, eternal) he shall add to the Son of his right hand, (that is, to him whom God accounteth great) or otherwise. To them that cleave to God a reward of habitation (that is, life eternal) shall be added by the Son of the right hand, that is, Christ. To this contracted and afflicted estate of the Church in the type of the sealed of Israel, the state thereof most ample and most happy succeedeth, in the representation of innumerable palmebearers, out of every Nation, People, Tribe, and Tongue. After these things, saith he, I saw, and lo a great multitude, which n● man could number, out of every Nation, and People, and Tribes, Chap. 8. and Tongues, standing before the Throne, and before the Lamb●, Vers. 9 clothed with white garments, and Palms in their hands. And they Vers. 10. cried with a loud voice, saying; salvation to our God who sitt●th upon the Throne, and to the Lamb, etc. But this vision seeing it belongeth to the seventh Trumpet, neither can be elsewhere fitly and clearly unfolded by reason of so many things to be foreknown, we will defer the exposition thereof thither. For the present let that suffice which now hath been said in general, and let the Reader remember, that both these Visions certainly do jointly go through the whole space of the seventh Seal or of the Trumpets; but that the company of the sealed doth severally synchronize with the six first Trumpets: the Palm bearing multitude with the seventh trumpet. And so having done with the interpretation of the interposed Vision or Visions, let us take in hand again the intermitted series of the Seals. The meaning of the seventh Seal, that is, Of the seven Trumpets. THe six first Seals have been handled, wherein the state of At Chap. 8. the Empire as yet standing and flourishing until that the dominion of Idols should fall, was described by intestine chances: the seventh succeedeth, the matter whereof is Seven Trumpets where in are opened, by accustomed representations for that purpose, the destinies of the decaying and falling Empire being to be ruined by a seven fold order of plagues, the Trumpets sounding the alarm to the battle of its destruction, to wit, God taking punishment by that destruction for the blood of so many Martyrs shed by the Roman Emperors. He which will not spare even the bruit beasts, if at any time Exod. 21.28. they should slay a man, (his Image) shall not he require the blood of his servants of the Empire, which for so many years Gen. 9 6. hath slain the Martyrs? Neither ought the late godliness of Christian Emperors there governing, to stay God's justice; any more than the godliness of josia that the Kingdom of I●da being guilty of bloodshed by Manasses, should escape the destruction Chap. 8. decreed by God. This revenge the souls of the Martyrs groaning under the cruel slaughter of the fift Seal, importunately begged by prayers: this God promised, so soon as the Roman Tyrant had fulfilled his measure by the adding of those who yet remained to be slain, Chap. 6. 11. This time was now come. Wherefore the Angel the Priest of Heaven (as the manner was with the prayers of the people made in the Temple) sendeth up those prayers to the Throne of God in the smoke at the Altar of incense, and putteth him in mind. In the mean space Silence was made in heaven for half an hour; to wit, according to the custom of the Temple, in performing such a Chap. 8.1, 2, 3. kind of service. For it is manifest there was silence used in religious worship in the Temples almost every where; for they said to the people, Be silent. That was observed by the people of God, then when incense should be offered. For while the Sacrifices were offered (which was the first part of the Liturgy) the Temple resounded with Songs, Trumpets, and other Instruments of music, 2 Chron. 29.25. unto the 28. But at the time of the Incense all was silent, and the people inwardly prayed to themselves, Luk. 1.10. To this therefore is the allusion, while the Angel was offering at the golden Altar, there was as is said, Silence in Heaven for half an hour, that is, the whole time of Incense. Which at length being finished, the Angel filled the Censer Vers. 5. with fire of the Altar, and cast it into the Earth, to wit, that by this Ceremony he might show to what end those prayers tended, which ascending up together to God he had mixed with a sweet savour; to wit, to obtain revenge upon the inhabitants of the earth, who had hurt the Saints, yea had shed their blood. And these prayers immediately have their answer. For there were (saith he, to wit, out of the Throne or most holy place of So also Acts 4. 3● God granted the prayers of the Apostles in an Earthquake. the Temple, as Chap. 4.5.) voices, and thunders and lightnings and an earthquake. In which words is described the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the daughter of voice o● thunder, whereby God in times passed to his old people gave answers, and with the same here he granteth the prayers of the Saints. For we must know in the Hebrew tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders mean the same thing; for thunders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, voices. Chap. 8. Therefore * And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken by way of explication for, that is; or which I had rather by the figure * When by two w●rds one thing is 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voices and thunders are voices of thunder, or with thunder. For God, for the most part did promulgate his decrees with thunder, even as God gave the Law, Exod. 19 16. Yea that only Oracle left to the jews continued after the Babylonian captivity. An example whereof is with our Evangelist john, Chap. 12. 28. When the Lord had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Father, glorify thy name: there came, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice from heaven, I have both glorified it, and again I will glorify it: it followeth there: And the multitude that stood by and heard it, said, It thundered▪ Others said, an Angel spoke to him, that is, some said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thunder from Heaven, or joined with a voice from Heaven, that is to say, the daughter of thunder; but others that an Angel spoke. And hence it is, that in the Revelation, not in this place only, but otherwhere often thunder is joined with Oracles and voices from Heaven, as Chap. 4.5. Chap. 6.1. Chap. 10.3. You may see Aristarch. sacr. claris. Danielis Heinsii, pag. 277. and 45●. The offering thus ended and the prayers of the Saints granted by God in a voice of thunder, the seven Angels who had the seven Vers. 6. trumpets prepared themselves to sound. It is granted among all Divines that the works of Divine providence and government, are executed by the administration of Angels. The Angels therefore in those Visions hold their place, over whom they are appointed by God to bring things to pass; and what is executed by the common means, as well of Angels, as of men, that is said to be brought to pass, the Angels being Authors, as it were guides, and Captains. So that they seem to me to err altogether from the scope, who think some other mystery lieth hidden under these names of Angels. The Angels therefore the Trumpeters, of whom the speech is here, are they which are appointed to direct the plagues of the Trumpets, using those men for execution, by whom it pleaseth God to bring to pass his decrees. But the four first of these Trumpets are of such plagues as are of less extent and not so great; to wit, which resting for the most part upon the Western or Latin world, the Bishop of Rome, which was hereafter to be the head, at least of that world, was to Chap. 8. cure. In the right application of which representations here also the Reader may observe that the Roman Empire with the rest of the Kingdoms of the world by the holy Ghost are tacitly resembled to the body of the world, the parts whereof are Earth, Sea, Rivers, Heaven, Stars; in that manner that the body of every Empire may have also his Earth which may be instead of that Earth, to wit, a certain bottom and Basis, on which the weight of the whole government may rest; the Sea likewise, which, by environing its Earth, beareth altogether the likeness of the Sea, (this is the largeness or extent of the Dominion.) The politic Rivers also, which after the manner of other rivers, have their beginning from their Sea and thither return: such are Provincial Magistrates, and other ministers of the dominion, together with the Provinces themselves the channels of the Rivers. To conclude, the Sun and other Stars, in the heaven of Sovereign power, resembling the Sun, the Moon, the Stars in the worldly heaven. This analogy being observed, the interpretation, as altogether confirmed with the figures of the old Prophets, will so be easy and altogether the most convenient to the matter in hand. Now that there is so oft repetition of the third part, as of the third part of the Trees of the Earth, the third part of the Sea, of the Rivers, of the Heaven, that I take to be meant of the bounds of the Roman Empire, comprehending in the compass thereof the third part of the known world in john's time. The which seemeth may be proved, out of that that afterwards Chap. 12. is Vers. 3, 4. said, that the Drag●n having seven heads and ten horns (that is to say, the heathen Roman Empire) drew the third part of the stars of Heaven with his tail, and cast them into the Sea; that is, the third part of the Princes and Rulers of the world be subjected to his Empire. These things thus settled let us come to the interpretation of the severals. And the first Angel sounded, and there came hail and Fire Vers. 7. mingled with blood, and they were sent upon the Earth: and the third part of the Earth was burned, and the third part of the Trees was burnt up, and all the green grass was burnt up. And the second Angel sounded, and as it were a Great Mountain Chap. 8. 8. burning with fire was cast into the Sea; and the third part of the Sea became blood. 9 And the third part of the creatures which were in the Sea and had life died, and the third part of the ships perished. And the third Angel sounded, and there fell a Great Star from 1● heaven burning as it were a Lamp, and it fell upon the third part of the Rivers, and upon the Fountains of waters. 11. And the name of the Star is called Wormwood; and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter. And the fourth Angel sounded, and the third part of the Sun 12. was smitten, and the third part of the Moon, and the third part of the Stars, so as the third part of them was darkened, and the third part of the day shone not, and the night likewise. The first Trumpet. The first Trumpet of the seventh Seal entereth at the Roman Idol government, now at length beaten down and shaken at the going out of the sixth Seal; and being about to strike the first blow to the Empire now entering into ruin, it destroyeth the third part of the Earth with a terrible storm of Hail with fire and blood: that is, it wasteth the territory or people of the Roman Empire (to wit, the Basis and ground of that political Universe) with a terrible and bloody breaking in of the Northern Nations, it vanquisheth and consumeth the Nobles and common people. You may see the representation of hail tending to the same purpose, I mean to signify an hostile violent assault, Esay Chap. 28. vers. 2. Behold the Lord hath a mighty and strong one (he pointeth at Salmanassar) as a tempest of Hail, and a destroying storm, as a flood of mighty waters overflowing shall cast down to the Earth with the hand, Vers. 3. the crown of pride, the drunkards of Ephraim shall be trodden under foot. Also, Esay 30.30. Concerning the slaughter to come upon the Assyrians: And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm with the indignation of his anger and flame of devouring fire, with scattering and tempest and Hailstones. 31. because Chap. 8. Assur shall be beaten down through the voice of the Lord, etc. Here is to be observed, because hail is wont to be with lightning, especially in the hotter Regions; therefore with the mention of Hail is joined Fire, as well here by john and Esay, as also Psal. 18. 13, 14. yea in the History, Exod. 9 23. But john hath mi●ed Blood also beyond nature, that he might show by this token the whole representation to reflect upon Slaughter. Concerning the representation of Hail let the Reader see also, Esay 32. 19 and there the Chalde Paraphrast. Furthermore the same Paraphrast doth teach that Trees in Prophetical parables do signify great Lords and wealthy men; which for Oaks of Basan, Esay. 2. 13. hath put Princes of the Provinces; for Cedars, Esay. 14. 8. wealthy men; for Fir trees, sometime Princes, Esay. 37. 24. sometimes Kings. ●say 14. 8. by whom also that of Zach. 11. 2. Howleô Fir tree because the Cedar is fallen, because the magnificent are spoilt: Howle ye Oaks of Basan, because the fenced wood is fallen; is thus Paraphrased; Howle ye Kings, because the Princes are broken; who so were rich, are spoilt: Howle ye Rulers of Provinces because the country of your fortitude is wasted. Whence from the Analogy it is easily gathered, that green grass is taken for the common people; when, as here it is joined with trees. Now that we may pick something out of History concerning the event, I will derive (until something more certain shall appear) the beginning of this trumpet from the death of Theodo●ius the first, that is, from the year of Christ 395; because than Christian Religion seemed plainly to have triumphed over the Gods of the Heathen, and withal, as it were in a certain common term of the former Seal ending, and this beginning, the invasions of the Barbarians something attempted before, but in the years next following the Empire being again quieted, suppressed, at length began in a horrible manner to be stirred up and to fall upon almost the whole Roman Empire by fire and sword continually and cruelly wasting and spoiling it. For this very year Alaricus first broke in out of Thracia upon Macedonia with a huge Army of Goths and other Barbarians, sparing neither towns nor men. Thence marching forward thorough Thessaly, taking the straits of Thermopilae he came down into Greece, that is, Achaia, he razed all the Cities except Thebes Chap. 8. and Athens. He forcibly entered Peloponnesus, he wasteth Corinth, Argos and Sparta. I hence he brought himself into Epirus, where he goeth on to make the same ransackings and destructions. The year following leaving Epirus, he invaded Achaia, and the same with Epirus and the bordering Provinces for full four year's space he laboureth shamefully to destroy by setting them on fire and razing them. When thus for five years he had afflicted the East with cruel ransacks, he set his mind to invade the West, he passeth into Dalmatia and Panonia, and those regions he razed fare and near. Hear Jerome who then lived be wailing the state of this time, the tempest hitherto raging Epist. 3. The Roman blood is daily shed between Constantinople and the julian Alps: The Goth, the Sarmatian, ●●●dus, Alanus, the Hunns, the Vandals, the Marcoman●i do ●orce and ●ake by violence, Scythia, Thracia, Macedonia, Dardania, Dacia, Thessaly, Achaia, Epirus, Dalmatia, and all the country of Panonia. How many Matrons, how many godly Virgins, and comely and noble bodies were mocking stocks to these beasts? The Bishops taken, the Presbyters and divers Orders of the Clergy slain. The Churches overthrown, Horses stabuled at the Altars of Christ, the relics of Martyrs digged up. The Roman Empire goeth to ruin; what heart dost thou think have the Corinthians now, the Athenians, Lacedæmonians, Arcadians, and all Greece, over whom the Barbarians command? But the year following, being of Christ 401, the same Alaricus, the Goths, Alanes, and Huns following him, about to wage war in Italy also, broke thorough Noricum and came thorough the forest of Trent into Venice, those Cities in a short time he brought under his power, and besieged the Emperor Honorius at Hasta; so that almost all in Italy now thought upon removing. But here at length, Stilicho the Captain of Honorius, having gathered a great Army, stayed his fury, and constrained him being once or twice overcome and wearied with battles which ●e●l out against him to retire into Panonia, whence he came. Out of which a little after, a league being made, and he honoured with a Military government by Honorius, he departed into Illyricum a Province of the East. Alaricus being quiet a little while, yet lest thenceforth the West should be at any time idle, forthwith in the year 404, another Chap. ●. memorable violent breaking in of the Barbarians upon Italy is undertaken, Radagaiso a Scythian being Captain; who with an Army of Goths, Sarmatians and Germans to the number of two hundred thousand, the fortifications in the Alps being beaten down, he passeth into the Venetian region Aemilia, and Hetruria, besiegeth Florence; where being vanquished with a great slaughter by Stilicho he is taken and beheaded. This enemy, howsoever terrible, in a short space of time and with less loss, being taken away, presently in the year 406, the third, and that the most grievous and deadly inroad of the Vandals and Alanes is made upon the West, taking with them the Marcomanni, Heruli, Sweves, Alemans, Burgundians with a rabble of other Barbarians: whereby first France, than Spain, and lastly Africa are taken, and afflicted with all kind ●●f calamities. Which destructions Jerome Epist. 11. hath thus partly expressed, partly employed. Innumerable, saith he, and most fierce nation's have taken whole France. Whatsoever is between the Alps and Pyrenaean mountains which are enclosed with the Ocean and the Rone, the Quadus, the Vandale, Sarmatian, alan's, Gipides, Heruli, Saxons, Burgundians, Alemans and Panonian enemies have destroyed. Mentz is taken, and plundered, and many thousands slain in the Church. The Vangions with long siege are destroyed, the strong City of Rheims, the Ambians, A●trebates, Morini, Tornacus, Nemete, Argentoratus translated into Germany. Aquitan and the Provinces of Novem populorum, Lions and Narbon excepting a few Cities are all razed. I cannot mention Tolosa without tears, which that it is not yet destroyed, the merits of Exuperius that holy Bishop were the cause. The very Spaniards even now ready to perish tremble. Rome ransoms her life with gold. And this was that terrible storm of Hail mixed with fire and blood; a representation truly of so easy an application, that there fell so apt a thing from Niceph. Gregor. lib. 2. cap. 7. never thinking of the Revelation, but yet treating of the Scythians, that I cannot but set it down: As, saith he, terrors from heaven are oftentimes stricken into men by God, as lightnings, flaming fires, and sudden storms, etc. So these Northern and Hyperborean terrors are reserved by God, that they may be sent for punishment, when and upon whom it shall seem best to his providence. But I will add a corollary also out of Achmetes, for the Readers further confirmation. Chap. 8. A corollary out of Achmetes concerning the signification of Hail, Fire, and Trees, in his interpretation of dreams. In the ●91 Chapter out of the Rules of the Indians, Persians and Egyptians : Snow, Hail, Ice; do portend miseries, cares, and torments. If any shall seem to see Hail any where fallen, let him expect a sudden hostile assault. If he shall seem to see Hail, which shall have hurt the stalks of Wheat or ●arley: in that place where the stalks were broken, warlike slaughters shall happen. Also Chap. 159. out of the declaration of the Indians, Chap. 160. out of the explication of the Persians and Egyptians, Fire signifieth death, war, fightings, punishment and affliction, If it shall seem to burn any thing or any one. Also chap. 151. The Persians, Indians, Egyptians, interpret trees to signify men, chief Magistrates, Peers, and honourable men: as, If any shall seem to himself to water trees and to pruyne them, he shallbe an Honourable man, and a nursing father of the people. If a King shall seem to himself to have planted trees, he shall ordain new Magistrates. Also, If trees, by continuance of time being corrupted and putrified, shall decay, the Peers of the King shall die of a natural death. If he shall seem to see young sprouts which are grown to trees, this appertaineth to the succession of his Lords. If one of the common people shall seem to himself to have gathered leaves of trees into his house, he shall obtain wealth from the Nobility according to the measure of the leaves, etc. The second Trumpet. The second Trumpet being about to subvert the Roman Empire now enough wasted in the Earth thereof, with a more grievous Chap. 8. stroke yet assaileth the Sea: the third part whereof by the fall of a great Mountain anciently threatening it, but now burning turneth it all bloody, with a great destruction as well of living creatures or fishes living therein, as also of the navy. That is, the destruction of Rome the great City once or twice taken, spoilt, and burning with hostile flames, broke out to the ruin of the largeness of the Roman jurisdiction; the Barbarians now at their pleasure fiercely entering into the Provinces thereof, by reason of the weakness of the head so afflicted and dividing them into new kingdoms; with an irreparable slaughter, both of the legions there abiding for defence, as also with loss of all aids of retaining and upholding, as of traffic, the authority thereof. The Sea of the politic world, as I have said, is that fullness of dominion compassing all the inhabitants in the communion of the same politic right. By this representation the Dominion of Babylon is expressed, jer. 51. 36. where the Lord threatneth, that he will dry up the Sea thereof and make the spring thereof dry, which vers. 44. is expounded holding the same Metaphor, the nations shall flow no more unto her. The amplitude also of the Assyrian kingdom is so described, Ezek. 31. 4. The waters made her (to wit the Assyrian Cedar) to grow, the deep or the sea hath exalted her. Happily also the dominion of Pharao● is the Sea, Esa. 19.5. where concerning the destruction of his kingdom it is said, the waters shall fail from the Sea thereof, that is, his Dominion shall be taken away. Whereupon those great Empires in Daniel are beheld to ascend out of the Sea, that is, to arise out of the largeness of Dominion. Now that the third part of the Sea, that is, the Roman sea, is said to become blood; we must know that blood first is take for slaughter, then for Death also without blood: but that Death in a manner is taken for ruin, even of a thing wanting life, see Ezec. 14.19. & 3.18.20. ct 18.13. Amo. 2.2. Rom. 7.9. whereupon to become bloody, is a representation of a thing that suffereth ruin, to wit as it were like a living creature slain or butchered bleeding. That therefore here the Sea is said to become bloody, by the fall of a great Mountain, it showeth nothing else, but that it suffered by that fall a certain Death, or a violent Ruin. That which in the phyals, where the same representation is, is a little more plainly said, * Chap. 16.3. that it became as the blood of a dead man, that is, of one slain: the Roman Dominion or fullness, was overthrown, cut in pieces, rend, destroyed. Chap. 8. The like mystery of a Mountain signifying a City is found of old Babylon, jerem. 51. 25. Behold I come unto thee o plague-bringing (or destroying) Mountain which destroyest the whole Earth, and I will stretch out mine hand, etc. and I will make thee a Mountain of burning, where the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mountain on fire, in the same sense wherein john here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mountain burning with fire. Concerning the same, Esay 13. 2. upon the high Mountain, lift up a Standard. Targum, upon the City dwelling without fear. The like Chap. 37. 24. to Senacherib King of Assyria: Thou hast railed, saith he, on the Lord, and said, by the multitude of my chariots I have ascended the height of the mountains. Targum, I have ascended into the defence of their Cities; but whether rightly I doubt. Furthermore, that a Mountain is here said to be put or cast into the Sea, it is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. elegancy of the figure, since a Mountain can not otherwise hurt the Sea, then by being thrown into it. And remember that this hath place in the following Trumpet also, concerning the falling Star, Verse. 10. As concerning the History, Rome was first taken in the year 410, and that by the same Alaricus King of the Goths, who had brought in as it were the entrance of the destiny in the former Trumpet; but now after the death of Stilich● making new stirs, and preparing a new and fatal expedition into Italy; whereby he brought Honorius into such straits, that the Barbarian himself could make a new Emperor of Rome, namely, Attalus, with whom he besieged Hovorius Augustus at Ravenna, now, in despair of his estate, thinking to fly into the East, leaving the West. But the enemy repenting himself, wholly restored Honorius, Attalus being deposed from the Empire. The rending of the Roman Dominion immediately followed this destruction of the City of Rome. I call Sigonius to witness: The miserable destruction, saith he, of Italy, the continued wars of France and Spain, and the new Empires now at last of the Barbarian Kings in both the Provinces, have succeeded the Roman overthrow. For first Honorius that he might recover Rome with the Empire, having made a league with Alaricus, was constrained to yield the Countries and Kingdom in France to the Goths. Two years after, in the year 412, the H●nnes running over Chap. 8. Panonia which the Goths had left, the same (Honorlus) being destitute of power to make resistance in so great difficulties, made a league with them giving and receiving Hostages. Afterwards in the year 413, Constantius Captain of the same Honorius, least happily he should fall into any straits of war, did willingly receive into friendship and seated upon the Rhone the Burgundians, who in these former years, the Estate being so disordered, together with the Vandals had betaken themselves into France. To conclude in the year 415 the same Honoriu● (as Procopius delivereth) when the Goths a little after had passed over into neighbouring Spain, he granted to the Vandals also with their King Gundericus, being lately driven out of Gallia by the Frankes, the places which they had entered, to be inhabited, upon condition of making war upon the Goths. He that desireth to know more, let him read the forementioned Sigonius concerning the Western Empire, lib. 10. & 11. whence we took these things. And so thence forward the largeness of the Roman Dominion is daily more and more rend and cut off, until, again in the year 455 Rome being taken and spoilt by G●nsericus the Vandale, the whole Body of the Empire the next year, or not much after, appeared to be divided into ten kingdoms: which together with the names of the People and of the Kings, and the Provinces over which they reigned, and moreover certain things noted out of the History to give greater light, the following Table will show. A type of the rending of the Empire or Roman Dominion in Chap. 8. the year of Christ 456 and so forward. The Kingdoms. The Provinces wherein they reigned. The names of the Kings reigning in the year 456 Certain things to be observed. 1 Of the Brittones. In Britain. Vortimer. 2 Saxons. Hengist. 3 Frankes. First in Gall. Belg. shortly in Celt ca also. Childerick. 4 Burgundians. In Gall. Sequan and Lions. Gunderick. The kingdom of the Bu●gundians was subdued and utterly destroyed by the Franks in the year 526. But for the making up of the number of ten fitly the dominion of the Ostrogothes at the same time was parted into two kingdoms; Panonia which hitherto had obeyed them, taken by the Longobards, and Italy only left to th● Kings of the Ostrogothes. 5 Wisigothes In Aquitane and part of Spain. Theodorick. 6 Swedes & Alanes. In that tract of Spain which is contained in Galaecia and Lusitania. Riciarius. 7 Vandals. In Africa but a little before in Spain. Gensericus. 8 Allmanes'. In that tract of Germany which was called Rhetia. Sumanus. 9 Ostrogothes. In Panonia the Huns being vanquished, neither was this age past, but they enlarged their kingdom into Italy also. Theodomirus The kingdom of the Alemans' from the year 475 became one with the kingdom of the Heruli so long as they reigned in Italy, to wit, 16. years. 10 Grecians In the residue of the dominion of the Empire. For the Empire of the ancient Rome being dissolved, the Empire of the Grecians is to be accounted one of the kingdoms, into which the dominion of the city reigning sometimes largely was divided. Marcianus. The ●ongobards succeeded the Ostrogothes also in Italy being called out by Nar●etes after he had destroyed the kingdom of the Ostrogothes in the year 567 but then delivered their seats in Pa●onia to the Huns & Avares to be enjoyed afterwards. And at length after this manner these ten Kingdoms, into Chap. 8. which the holy Ghost had foretold, as well by Daniel, as by john, the Roman Empire at the last should be divided, seem to be reckoned; and not at all to be esteemed according to so many bare names (as usually is done) of so many regions, or tracts of land, but rather Kingdoms, into which the Dominion and Lordship of the Empire should be rend. Yet notwithstanding let us not think that the limitation of this number of ten is to be so strictly construed, that it excludeth at any time more Kingdoms, or any manner of governments: but that the Empire should be severed into ten at the least, or into ten principal Kingdoms. That which even from that original rending which we have set forth until our age, under so many fates and alterations, I think to have been always the truth; although it were sufficient for confirmation of this truth, if only in the beginning it had been divided into so many Kingdoms, howsoever happily afterwards the number were diminished. But the like prophecy concerning the rending of the Monarchy of Alexander, may teach us that so as I have said, and not otherwise, that limitation of the number of ten Kingdoms is to be understood: in which, although besides these four principal Kingdoms, of Macedonia, Asia, Syria, and Egypt; a fift also Thracia was added, Lysimachus being the founder: yet the holy Ghost bounded that multiplicity in a number of four. Reckon them to be so many at the least, or so many principal Kingdoms. For there was no succession in the Kingdom of Thracia, though it began together with the rest, and endured forty years, but it ended with the first King Lysimachus, and therefore not to be brought into the number. The like hereunto is to be judged of this ten fold Roman division. Wherefore, let it move no man, if besides the Kingdoms reckoned up in France he shall happily find there the Kingdom also of the Alanes of Orleans, and also the dynasty of the Cities of Baitaine, continuing from the Empire of Honorius until these times. For he shall find the latter to be but of a very mean Dominion, the other to have from thence endured but a small time, to wit, ten years at the most. Neither of them therefore to be reckoned with the rest for like place and order, nor if any be to be found of the same sort otherwhere. The third Trumpet. Chap. 8. The third Trumpet did utterly throw down and extinguish Vers. 10. the shining star, to wit, the Roman Hesperus or the Western Caesar, even now from the time that Gensericus the King of the Vandals had spoilt Rome being taken, falling headlong, and as it were, struggling a little while with death, under these names, of Caesar's of no account, Avitus, Maioranus, Severus, Anthemius, Olibrius, Glycerius, Nepos, dying with mutual treasons and slaughter, at length, in the year 476 fetching his last breath under the fatal name of Augustulus, and pulled from the heaven of his authority by Odoacer King of the Heruli sent against him; this being the most bitter fate of the Rivers and Fountains, that is, of the Provincial Cities and Magistracies. The Hesperian Caesar here I call him, who, after the division of the Empire into East and West established, even from the death of Theodosius the first, remained as yet Emperor of ancient Rome and the West, but of a very short continuance; as who should utterly fall from his heaven at the sound of this Trumpet after the year 91. For whereas the Bishop of Rome more than 320. years after that this Hesperian Caesar had set in Augustulus, did anew surrogate the Kings of France (who were afterwards of Germany) into that name and title: he brought no other thing to pass, but that, by this coverture of Caesar revived, or of the sixth head of the Beast yet reigning, he himself might not at length be so apparently accounted for the last head, that is, Antichrist, by men of ordinary understanding. But this papal Caesar pertaineth not to the heads of the Roman Beast; but to the horns or Kingdoms, into which, the Empire of the sixth head, now about to yield his room to the last head was to be rend. Neither indeed after so great a space of time as is of 325. years, (for so many they are from Augustulus to Charles the Great) could there be a succession as it were of a continued series of Hesperian Caesar's. But go to, let us give further light to the Text of john, that the reason of the interpretation may be manifest. And there fell, saith he, a great Star from Heaven burning like a Lamp. He seemeth to describe a blazing Star or Comet, amongst the kinds of which reckoned by P●iny, Lampadias' is one, specially so called. And surely not unfitly is Caesar of the West figured by such a star, Chap. 8. for short duration. Concerning whom therefore it will be said, Chap. 17. When he cometh he must continue but a small time. But the Star was a great one; as the fit to resemble a Supreme Majestly, Vers. 10. whose excellency the Sun otherwhere in Prophetic parables doth represent. And surely it is known, there have been Comets which have seemed to equal even the Sun in magnitude; of which sort that this Star was, happily he shall not err who affirmeth it. Now the like parable of a falling Star, lest thou doubt of the application, Esay useth, Chap. 14.12. of the fall of the King of Babylon. How, saith he, art thou fallen from heaven, O Lucifer Sun of the morning, thou art cut down to the ground, which didst weaken the nations? Otherwhere also, as in the place of Esa. Chap. 34.4. already before cited Stars falling from heaven are understood of the ruin of Princes or great personages. A star therefore of a singular and unusual magnitude, doth design a Prince, above the common sort of Princes, that is, a great and excellent one. It followeth: And the name of the Star is called Wormwood. It is a prophetical figure, wherein by the imposition as it were of a proper name, the quality or destiny, of the thing or person handled is set forth; since other where also in the Hebraisme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter (as Luk. 1. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing is not impossible with God) and to be called, is all one as to be or to exist, as Esa. 56.7. My house shall be called an house of prayer, for which Luk. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, shall be, or shall be accounted an house of prayer. And Gen. 21. 12. In Isaac shall thy seed be called, that is, shall be. You may see also the Septuagint, Esa. 14. 20. Ruth. 4. 11. And examples of this figure whereof I spoke are every where obvious. For so in Esa. 7.14. concerning Christ, his name shall be called Emanuel, that is, he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man. And Chap. 9▪ 6. His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace, that is, he shall be all these. Likewise in Jerem. 23. 6. And this is the name whereby they shall call him: THE LORD OUR RIGHTEOUSNESS. And Zach. 6. 12. Behold the man his name is the BRANCH, it followeth, because he shall spring out of his place, etc. Add hereunto, Rev. 19 13. His name is called THE WORD OF GOD, that is, he is that Word of God. The like to these are found, jerem. Chap. 8. 20.3. The Lord calleth not thy name Pashur, but Magor-Missabib, [that is, fear round about] for thus saith the Lord: Behold, I will put fear into thee, to thyself and all thy friends. And Ezech. 23.4. The names of them (that is, of the women of Samaria and jerusalem) Aholah and Aholibah. Add hereto Esa. 8.3. Hos. 1.6.9. By the very like figure is this Falling star called Wormwood, that is, (according to the Hebrews with whom the abstracts are used for the concretes) Absinthites, to wit, A Prince of bitterness and sorrows Such indeed was that Hesperian Caesar, if ever any were, exercised with continual calamities from his first rising unto his end. Who while he reigned the Roman Empire should be ruined. Yea by the setting up of whom, occasion of the ruin was given, because by the such division of the Empire brought in, a way was opened to the Barbarians, and the Roman State was cast into fearful calamities. Is not he worthily called Wormwood for his lot which fell out to be so bitter to himself and others? according to that of Naomi, Call me not Naomi, call me Marah, because the Almighty hath afflicted me with bitterness. But before I depart hence, something must be said of the state of the City, and Roman State after that fall of their Caesar, that a way may be prepared to the interpretation of the following Trumpet. Caesar therefore of the West being so cast down and extinct, the mean while Odoacer the Herulian held Italy 16. years by name of King: who after two years restored the Consulship to Rome and to the West and still kept it, which notwithstanding in the beginning upon displeasure he had taken away. Him did Theodoricus the King of the Ostrogothes succeed; and that, as Paulus Diaconus reporteth, Zeno the Emperor of the East delivering him Italy by pragmatical sanction, and confirming it by putting upon his head a sacred veil. Who, Odoacer being vanquished and slain, added Sicilia also to his Kingdom, besides Dalmatia and Rhetia, which were Provinces of Odoacer, he repaired the walls and some buildings of the City of Rome, having gathered together a great sum of money for that purpose; so that there seemed nothing could be desired more to the height of her former fortune, the infamy of a City sacked and burnt being excepted: he ordered the Kingdom very wisely, he changed no Roman Ordinance, but retained the Senate and Consuls, the Senators, the Governors of the Praetorium, the Governors of the city, the Quaestor, the high Treasurer, the Master Chap. 8. of the privy purse, and Captain of the Guard, Captains of foot and horse, and other Magistrates that were in the Empire, and committed them only to Romans, which was also a while kept by his Successors, Athalaricus, Theodobatus, Vitiges, Ostrogothian, kings of Italy. See Sigonius de imperio occidentali lib. 15. An. 479. lib. 16. annis 493. 494. 500 The fourth Trumpet. The fourth Trumpet proceeding yet further, did utterly take away the light of the Roman Majesty in the city of Rome wherewith Verse 12. it had shined until then, even under the Ostrogothian kings: to wit, after the Consulship of Rome had failed from the year, 542. in that Ostrog●thian war waged for the recovery of Italy, first by Belisarius, afterward by Narsetes Captains of justinianus, than itself once and again taken, burned, and the third part of it demolished by Totila, forsaken moreover, (a memorable mock of fortune) by all her inhabitants, at length after so many decays and ●laughters, being regained by Narsetes, but a little after overthrown by aboisterous storm and lightnings; she that was sometimes the Queen of Cities, now at length being How doth th● city sit solitary that was full of people! how is she become as a widow! she● that was great among the Nations, and Princess among the Provinces, how is she become tr●tulary. Lament. 1. 1. bereft of Consular power, authority of Senate, and other Magistrates, wherewith as with stars she had enlightened the world, is fallen from so great glory, into I know not what ignoble dukedom of Ravenna, over which in times past she had commanded, after is constrained to serve under the Exarchate (O miserable darkness) and pay tribute. And this which is here mentioned was the smiting of the third part of the Sun, Moon, and stars, whereby it came to pass, that the third part of the day could not give light, and the third part of the night likewse. Where the light of the day, which is the sun, is called by the name of the day, and the light of the night which is the moon and the stars, of the night; according to that, jere. 31. 35. Which giveth the Sun for a light to the day; and the courses of the moon and of the stars, for a light of the night. The son of Rome shun, as long as she enjoyed the Consular dignity, and her reign over other cities, and provinces. The moon and stars there gave light, as long as the Chap. 8. ancient authority of the Senate and other Magistrates there yet remained. But these being all taken away (which cometh to pass in this Trumpt) what was there but darkness and a total eclipse of the light, aswell of the day as the of the night? to wit, which appertained to her to whom the third part of the light of heaven was due. The representation of the sun, the moon and stars, in this understanding is most usual with the Prophets, as Esay. 13 10. also 60. 20. Where for thy Sun shall set no more, and thy Moon: shall not be in the wain, etc. The Targum hath. Thy kingdom shall never cease (he speaketh to jerusalem) and thy glory shall not be taken from thee. Also jer. 15.9. where concerning jerusalem; The sun thereof hath set whilst it was yet day. The Targum turneth. Their glory departed in their life time. And Ez●k. 32. ●. That concerning Pharaoh, when I shall put thee out, I will cover the heavens, and make the stars thereof dark. The same Paraphrast turneth it, Tribulation shall cover thee, when I shall put out the Splendour of the Glory of thy Kingdom, etc. Let the Reader transfer hither also those things which I have noted before out of Achmet●s to give light to the sixth Sea●e, which it is admirable to see how they agree. Of the thr●e Woe Trumpets. There remaineth yet three trumpets the greatest of all, and the most grievous, and therefore differenced from the former by the title of three Woes. For after the * 〈…〉 explanation of the 4th trumpet. I beheld, and heard, saith he, a certain Angel flying thorough the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabitants upon the earth, by reason of the other voices of the trumpets of the three Angels, which are yet to sound. Also ●ha 9 12. and 11.14. Doubtless when the inhabitants of the Christian Roman Empire, in the mean space, while the former Trumpets sounded, had defiled themselves with the worship of new idols, the trumpets which remained are increased for the punishing now of a double sin. For that that sin also of the Roman Empire, came moreover into the reckoning of a crime to be punished with the former of the death of the Martyrs, it appeareth in that to the second Woe is conjoined this Elegy, to wit, the rest of the men that were not killed by these plaguer (that is as I conceive Chap. 9 ver. ●● truly by that Woe and the former) repent not of the works of their hands, that the should not worship Divils', and Idols of gold and silver, and brass, and stone, and wood, which can neither see nor here to walk. The first Woe Trumpe● OR, The Fifth Trumpe● The first Woe trumpet is long since past. That hath sent out to Chap. 9 ver. 1● destroy the world, horrible bands of Locusts issuing out of the hellish smoke of the bottomless pit, now by the help of Satan opened, that is, the Sara●ens or Arabians (a nation populous and innumerable like Locusts) stirred up by the horrible false prophecy of Muhamed to the ruin of so many nations. For the smoke ascending out of the infernal pit, is Muhamadisme, which the Muhamadan impostors call Gslanis●e, this newly Verse, 20 obscured the world lately enlightened with the Gospel of Christ the son of righteousness, the darkness of the heathenish errors Chap. 9● being dispelled. And surely the type of Locusts is the more apt, because the Egyptian Locusts also came out of the same Arabia, to wit, bordering upon Egypt eastward. For so Exodus 10. 13. 14. The Lord brought an eastwind upon the land and it brought the Locusts, and the Locusts went up over all the land of Egypt, and rested in all the coasts of Egypt. Besides, the Arabians are likened to Locusts for the huge multitude of the nation judg. 7. 12. The Midianites and the Amalekites, and all the Sons of Kedem or the ●ast, lay in the valley like grasshoppers for multitude, etc. Where is to be observed, that the Arabians in holy writ are peculiarly named Sons of the east, as is Arabia itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the east; as in respect of Egypt, where the Israelites learned so call it you may see Gen. 10. 30. and 25. 6. 1. Kings 4. 30. Esay. 11. 14. Ier 49 28. perhaps also Mat. 2.1. the same reason plainly, for which Asia, the lesser is called at this day Natotia, and Arabia faelix seated southward from the rest of the Arabiaes, Ayaman, that is the south. When the Queen of the south Matth. 12. 42. But these things by the way. The like represeination of Lo●●●●, concerning the Assyrians and Babylonians about to destroy Iude●, is to be s●●●e in ●oell, in the two first Chapters: from whence he will not deny that this type is borrowed, who shall compare the description of them Chap. 9 both. But that the interpretation thereof is to be ●●ferred to hostile bands, Ac●metes showeth out of the use of the East, whose words I have thought sit to be inserted in this place. For so he ●hap. 300 out of the learning of the Indians, Persians, and Egyptians. Locusts without doubt are referred generally to the multitude of enemies, for so it is registered in holy writ, that Locusts go forth by divine commandment for the destruction of Kingdoms like some Army. This of holy writ is meant of the holy writings of the Indians only; as also whatsoever in this book relisheth of the knowledge of Christian Religion, as will appear to the Reader. He goeth on. If any either King, or endned with Authority shall seem to see Locusts going forth against any region: in that place let him expect a multitude of enemies with great power; and how much damage the Locusts shall do, so much shall they h●●t. Now therefore the repres●●ntation being confirmed, we shall see of the rest of the deseription. There was given to them sayeth he verse 3 power such as the Scorpions of the earth have, for they had verse. 10. tails like unto Vers. 3. Scorpions, and in them stings with which they might hort, and (ve. 5) their torment, is as the torment of a Scorpion, when he striketh a man. That is, they had not only power proper to Locusts of consuming and wasting the regions over which they swarmed; but like monsters, tails as scorpions by the stroke whereof they also diffused their venom. An admirable thing, A Locust scorpion, but what manner of evil he meaneth, the symbol of a serpentine kind seemeth to declare; since ● scorpion is a kind of serpent. But by this kind, where with the devil first deceived ma●k●nde, and alienated it from God, the Spirit of God liketh to bring him in who was ●urther to seduce men, whence that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the serpent the old one which deceiveth the world. Chap. 12.9. ad 20.2. The tail, therefore, of the Scorpion with a sting, doth set ou● the propagation of that diabolical Muhammedan, false prophecy, with its whole surniture, where with the Aralin Locusts did harm wheresoever they came (a horrible thing as Chap. 9 much as by force of arms, yea the Sara●ens were the first from the creation of mankind that drew after them this train of most ●●●thy er●o behither do I believe ever any nation before these attained the Monarch● of the world, by the like imposture concerning Religion, and pretence of destroying idol worship. But it is ●aid to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they should not hurt t●e gra●●e of the earth, Neither any green thing neither any tree: but those men only, who had not the seal of God ●o their fore heads. For the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense is either exceptive that they should hurt none neither grass (for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 70.) ●●r green thing nor tree, except those herbs only, trees and gre●ne things which were not marked with God's seal (to wit that as men, and grass, trees, and green things mutually expound themselves: or it may be expounded not exceptively but adversetively, after the use of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the * M●●. 12.4. R●●●. 14.14. and 〈◊〉 h●●c. sacred Greek dialect for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wit that it is said to them, they should not after the manner of common Locusts ●eed upon, either grass, or trees, or any thing at all thot is green, but that such things passed by, they should destroy men only: to wit of the number of them, whom the seal of the Angel had not freed in the beginning of the trumpets from the plagues of them. Whether way soever it be taken, it were in vain to trouble ourselves about the signfication and disterence of grass, green 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing, and trees; as which are to be referred to thed corum of the ●igure, wherein a mysteri● is not to be sought. For so concerning the Egyptian Locusts Exodus: 10. 15. They covered the face of the whole earth, so that the land was darkened, and they did consume every herb (septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) of t●e land, and all the fruit of the trees, and there remained not any green thing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on any tree, or in the herbs of the field, through all the land of Egypt. But that our Locusts should a●●●ct men, i● appearesh hence, that they are not of the kind of vermin, to wit na●●rall Locusts, but symbolical upon occasion whereof it will be worth our labour once to set this rule, when any thing is attributed to a prophetical type, which by nature cannot comply with the same, that leadeth to the understanding of the thing signified in the type, and teacheth that the interpretation is to be made according to the condition thereof. Which thou mayest observe to be done four times at the least in this vision; as when there is attributed to Locusts, not only power to set upon men, but also the face of a man, the hair of women golden crowns breastplate Verse 7.8.9. of iron: by all which is meant that not vermin but men are meant; and those not clergy men, as many gues●e, but altogether war destroying soudiers of which Locusts it is further said. It was not given to them that they should not kill men, but they Verse 5. should torment them five months. To wit in this the Arabian, Locusts differ from the Euphratern horsemen of whom in the following trumpet. It was given to the Saracens that they should long and cruelly torment the nations of the Roman Empire; but it was not at all given to them any way to bereave the very Roman trientall that I may so call it, of life. For since, in the mean space while the former trumpets sounded, a new pontificial Kingdom had grown, up, out of the ruins of the politic state of old Rome, as it were on the same pace with the ruin of the other: the Saracens could neither extinguish the kingdom of this, nor of that new Rome Constantinople. Contrariwise the Turks, the royal city being taken utterly subverted the Constantinopolitan Kingdom, as in the following trumpet we shall hear. But of the five months in the compass whereof that tormenting by the Locusts is limited, we shall more aptly speak where it cometh to the petition of them in the tenth verse. In those days men shall seek death, & shall not find it: and shall Chap. ●. desire to die, & death shall fly from them: that is, the calamity of those Ver●e 6. times should be so great, that men should be weary of their lives. For that thou mayest nor thinks they dealt by bare persuasions, or wiles of deceits; they carried the matter by force of arms, and that by the instruction of Muhamed himself, whose propagation certainly terrible enough, together with largeness of ga●ning dominion, and habit of a warlike nation, is set forth in a most lively manner. The warlike preparation thus: And the shapes of the locusts, like unto horses (that is horsemen) prepared to bartail. Their t●eth, as the teeth of Lions (that is they were strong to devour joel 1. 6. Dan. 7. V 7. 23.) And they had brestplates of iron, and the sound of their wings, as the sound of charets with many horses running to battle. The whole description is taken out Chap. 9 joel, whence is that very representation of locusts as I have said (see cha. 2 4 c●a 1. 6. cha. 2. 5. The success and largeness of seeking dominion, Verse 7. The crowns as it were like gold set upon their hea●s, do show, and that not unfitly. Never was the dominion of any nation so far spread nor in so short a space, were there ever so many kingdoms, so many regions brought under the yoke. It is incredible to be spoken, yet it is most true: In the space of fouresco●e years or not many more, they subdued & added to the diabolical kingdom of Muhamed, Palestina, Syria, both Armeniaes', almost all Asia the less, Persia, India, Egypt, Numidia, all Barbary, even to the river Niger, Portugal Spain, Neither stayed their fortune or ambition here; till they added also even a great part of Italy, as far as unto the gates of Rom●, as also Sicily, Can●y, Cyprus, & the other Islands of the Mediterranean Sea. Good God what a huge tract of the world is this, how many crowns here, whence it is worthy of observation also, that there is no mention madeof a third part as in other trumpets. For this destruction fell no less without the bounds of the Roman Empire, then within it, extending even to the farthest Indians. It remaineth we speak of the habit of the warlike nations. And the faces of them, saith he, were as the faces of men. These locusts were with a humane face, that is, indeed men (lest any happily should conceive that it was meant of vermin) having hair as the hair of women, that is, by nation Arabia●s, who saith Pli●ie, use long hair, and (after the manner of women) wear head tiers, Pliny lib. 6. cha. 28. with whom it is the manner even to this day, as travellers affirm, that going into battle they make themselves horns and curled locks of their own hair, Cam rar operum sub●is. tom. 1. c. 39 whence it will be evident, that the place cited by our Brightm in out of Herodotus in Th●lia, as i● were for the polling of the Arabian is to be taken, not of polling the head, but either some custom of cutting the beard used by the Arabians in imitation of Bacchus; of which Pliny maketh some mention, when he ●aith their beard was wont to be shaved, saving on the over lip, or of the rounding of the ends of their hair, without the whole polling of the head. Both which, happily because it was an ensign of the worshippers of Bacchus their neighbour idol, God forbade his people, Levit. 19 27. and 21. 5. Howsoever it be, I doubt not but Pliny had seen Arabians at Rowf. It followeth of the continuance of the Plague, which surely Chap. 9● is determined in the compass of five months according to the type of locusts, which continue so many months: to wit, from Verse 5. the rising of the seven stars (by the ancient called * Abe●●●●● verg●ttarnm. the going out of the spring, about one month after the vernal Aequinoctium) when they are hatched of eggs left i● the earth all the winter, unto the beginning of Autumn, when, leaving other eggs upon the earth for an increase of the next year, they presently die, you may see Pliny lib. 11. chap. 29. Yet God would have this notation of time agree not only with the type, but with the antitype also, when as he delivered to be vexed with invasions by the Saracenicall locusts, Italy the chief of lands, and the most eminent for sin, which caused the plague, from the year 830. to the year 980. that is, 150. years, or five months of years. The Plague in truth rested upon other countries' longer, but in a certain course: for several spaces of time, some shorter, some longer; chief upon the Eastern regions, of Syria, Egypt, and Asia the less, which bordering upon the head of that Empire, which first was Damascus, after Bagdad, became for many ages as it were the foreparts of the Saracenicall body. And that I may note this; although what countries soever they possessed, they tormented the Inhabitants thereof with that venomous stroke of the Scorpion's tail, as I have said; yet the Italians seemed to have felt the stroke of the tail of the locusts after another (I know not what singular) manner. For the whole swarm being compared to a body, and the former parts, as it is meet assigned to the East, what shall the African troop be, reaching so fare from the head into the West, but the tail. But from these is all the calamity of Italy; which they did strike without intermission with a by blow (see the subtlety of Scorpions) through the Mediterranean sea, and the Islands thereof, Sardin●a, and Sicilia as if the holy Ghost had pointed his finger hither, when as by an itterated mention of months he said, And 〈◊〉 10. they had tails like Scorpions, and stings, and in their tails they had power to hurt men five months. For so the Complutense book readeth, Syras, Primasius, Andreas, and Aretas, agreeing therewith. Such interpretation although it be not unproper for declaring of the time; yet that there is another significati● of that serpentine train and extending itself much further, I have already said, neither do I here alter, if any shall suffer himself to b● persuaded to admit of some secondary sense (besides this primarily intended such as I am not easily wont to admit) let him for me. And this is one way, how the five Months of type of Locusts may be fitted to the thing itself acted. There is also another, if because these five months are twice set down, the account be Ver. 5, 10. therefore dou led: as if forsooth the Holy Ghost would use the number of five, for the analogy and decorum of the type; but doublee it, that it might answer the antitipe in some more large space For wherefore otherwise should he iterate the mention of these months almost ●n the same words? Is there not some mystery in this iteration? I do not remember the like to be any where else, in the continued description o● the same type, If therefore this shall please, three hundred years for so many do twice five months of years make, will comprehend, that noble space of the kingdom of the Saracens, which is drawn from the beginning of the Caliphate of the Apasid● (who first made Ba●da● heir Imperial seat) to the taking of the same Bag●ad by Togrul ecus King of the Turks (whom we call Ta●grolipix;) that is, from the year of Christ 750 to the year 1055. This space truly is larger about five years, but since the account is made by Months, there is no greater care to be taken of a few days, then is wont to be of hours where the account is by days. This also may be added, that this space may begin fitly, from the taking away of the yoke of the Exarchate from the city of Rome, wherein the calamity of the former trumpe● ceased. For this happened at the same time, happily also the same year. If thou inquire yet wherefore the Holy Ghost did not comprehend the whole continuance of the Saracenicall plague in these nabers, Chap. 9 since the principality of the Abi●die to wit from the year 630, the Saracens by continued success had so enlarged their Empire, that now it was come to its perfection: it may be answered because this number of five Months; was rather of the type of L●cust●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then of the Antitype of the Saracens. And therefore what did properly comply with them, was sufficient, if in these it should be set forth by some more remarkable space of time, although it did not perfectly measure it. Notwithstanding I determine nothing here, but leave it to others, to whom God shall have given more ability, to be further searched out. In the mean while, this difficulty doth nothing prejudice the interpretation concerning the Saracen●. For whatsoever interpretation thou shalt follow, the same difficulty will press thee. It remaineth yet to treat of the King an● his name. They Verse 11. had, saith he, over them a King th● Angel of t●e bottomless pit. whose name in Hebrew is Abaddon, but in Greek A●ollyon, that is, a Destroyer The Holy Ghost seemeth, in that he calleth the Angel of the bottomless pit a King, to intimate, that these Locusts shall be a Nation, not Christian but Infidel, which had not given their name to Christ. For the Children of unbelief or Pagans are said by Paul, Ephes. 2.2. to be subject to the Prince, whose power is of the air, who is none other than the Angel of the bottomless pit. Contrariwise, who so become Christians are taken out of the power of Satan, to be converted to God, Acts 26. 18. Whatsoever it may be, it is a thing most worthy the examination, Chap. 9 wherefore he calleth this Prince of the bottomless pit here plainly by a new name and unheard of; and not as he is wont, The Devil, Satan, the Serpent, or Dragon? or that he had rather from the notion of destroying; why not rather Asmodaus, ● name (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of like signification, whereby the Jews ●●d already used to call him; but Abaddon never? whether because since the Muhamedans do glory, that they do adore and worship no other God, but that one sole God De●●●urgus, or Maker of the universe, which to the Chaldeans and Syrians ●oundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abada, and to the Arabians themselves is made known by the Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abdi, that is eternal; the holy spirit would meet with them in a word of the like sound, but of a contrary sense? by which forsooth he would intimate, that they were so fare of, (whatsoever they pretended) from worshipping Abadan or Abdin that eternal maker of the world, that in the estimation of God Himself, whom they would have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one only person, and not to be come unto by Christ, they took for their King or divine power not him, but an evil Angel Abaddon, that is, not the Maker but the destroyer of the world. So when the Jeroboamites thought they worshipped the God of Israel in their Calves; the Scripture notwithstanding saith, they sacrificed to Devils, 2 Cro●. 11. 15. Or shall we say that there is allusion to the common name of the Kings of Arabia of that Coast, whence Mu●amed with his Locusts was first to arise? who are afterward called Ob●d● a name of authority, from the Ancient King Obodi being esteemed of his in the number of the GOD'S, and from whose Sepulchre Oboda continued a name of the Kings of Arabia to the Region of the Nabat●ans; as the Kings of Egypt Phara●hs, Chap. ●● and Ptolom●i, of the Romans, Caesars, of the Parthians Arsac● and the neighbouring KINGS of Arabia, Petr●a, A●et●? For Stephanus the Byzantine out of the fourth book of Vra●ius a Writer of the Arabian History, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oboda a Country of the Nabat●ans, where Obodes the King whom they made a God was buried. But Strabo and josephus assure me that from him, the Kings of that Coast were afterward called by the common name Obodas of whom this mentioneth two of that name; one a Warrior, and too well known to the Jews for the slaughter of Alexander jamnaus De●bello I●d●ico lib. 1. cap. 3. their King; whom certainly that Obodas the Arabian constrained to fly to jerusalem, his whole Army being slain in the Country of Gilead about Ninety years before Christ. Whom the jews not unworthily might call with a small change Abad Antiquit. jud. lib 16. ●. 11. 13. 14. 15. done, that is a destroyer. The other dull and Idle, of the same time with Her●d the great, whose vicegerent Syll●us (who governed the state as he listed) sought Salome the Sister of Hero● in marriage: but being frustrate of his desire, and becoming the enemy of Herod, by false accusations of him unto Augustus, brought him into great danger. Of this Obada Strabo maketn mention once or twice in the Arabian expedition of Aelius Gallus▪ and that with the same note of slothfulness; and saith the same was soyned in affinity to the neighbour King Areta and this was a common name as I said of the bordering Kings of Petr●●.) Out of the same Writer is to be gathered, that the Kingdom of Obod● being seated more towards the South, reached to the Red Sea. In which Coast of Land I do verily believe the Ismaelites and Sar●●●ens inhabited. For surely it is manifest that the Na●a ha●●s whose coast Vranins witnesseth did comprehend the region Oboda were Ismaelites, obtaining that name from Nabaiot● the first borne of Ishmael, ●en. 25.23.13. josphus addeth, that Oboda being dead, Areta, by the favour of Augustus joined his Kingdom to his own. If any therefore being moved with so great an agreement and aptness of things, shall be of opinion that the holy ghost of purpose used this name Abaddon, that by a certain par●nomasia of the name of Kings pointed his finger to that nation, whose custom was to name their Kings with the like appellation, I surely think him worthy to be pardoned; especially since both words seem to be from the same root, common to the Hebrews and Arabians, although, as otherwise it cometh to pass, in a contrary signification; and seeing with the old prophet's examples sometimes happen of allusions little or nothing differing. So that which Esay calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, A branch, Matthew turneth it to 〈◊〉 11.1. the name of jesus of Nazareth chap. 2. verse 24. you may see also jer. 1. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an almond tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hasten. Amos. 8.2. a basket 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of summer fruits, because there cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an end, &c, And also that the jews of the later age did use such agnominations, even this may serve for an argument, that a little before the coming of our Saviour, because that Acheron the river of hell (as they heard from the Grecians) in sound did not differ from Accaron the city of the Philistines (for so in times past Ekron was pronounced) of Beelzebub the God See the Lxx. Mat. 12.24. Luke 11.15. hereof, they made the name of Satan the Prince thereof, that is the Prince of hell. For hence, truly as I conjecture, is Beelzebub the Prince of Devils in the gospel. The second woe Trumpet OR, The sixth Trumpet. Another woe of plague's (which until this day O grievous!) ●●. Chap. 9 lieth upon it calleth forth the tetrarches of the Turk●s with a numerous troop of horsemen, from Euph●●tes (where they had now long stayed) into the Roman Empire. Lose (saith the voice from the sour horns of the Altar of Ve●se 14. incense the four Angels which are bound at the great river Euphrates. Angels are put for the nations which they were thought to govern, a metonymy not unusall in this book. That appeareth out of this, that those who are immediately loosed by ●teirdion of the oracle, are an army of horsemen, sent for●h to kill men. He biddeth lose the Angels bound, Who breaking in upon the Roman regions, the former plague yet enduring were restrained at Euphrates a few ages, that they should not at their pleasure overrun further. In the beginning truly they adventured a little further, even unto Nira● of Bythinia, but Solyman being vanished were again driven bacl to Eu●hrates, by the Christian Sea worthies in their expedition unto the holy land. Ar●gmenta. Furthermore the four Angels signify so many Sultani●s or Kingdoms into which the Turks were divided, when first having passed over Euphrates, they had spread themselves into the neighbouring coasts of A … a and Syria These Christopher Ric●erius, concerning the original of the Turks, doth thus reckon up out of Scilix a Greek author; the first of Asia, the second of Aleppo, the third of Damascus, and of Antioch the fourth. The first of which the Asian or of Asia the lesse had its beginning in C●tlamusus (otherwise called by Elmachinus except I be deceived Sedyduddrulas) allied to that Tangrolipix who first took Bagdad. He began his Kingdom, in the parts of Asia bordering Chap. 9 upon Euphrates; Caes●ria or Capadocia being conquered and taken from the Romans to him and his posterity about the year of Christ 108. as the same author witnesseth. The borders whereof afterward Solyman his successor enlarged as fare as Nicaea of Bythinia; but being vanished by ours in that renowned expedition unto Jerusalem, he was constrained to leave the whole region which he had gotten and to retire to Euphrat●s And the seat of this tetrarchy, though in the beginning it were else where, yet for the most part was at Iconium in the same Ca●adocia. The second was the tetrarchy of Aleppo the city thereof being Aleppo which is watered with an arm of Euphrates, brought thither by one of the Sultanus, Siarsud aulas was the first king hereof (as witnesseth Elmachinus) having obtained Aleppo in the year 1079. whose successor was R●duwanus Salgh●●ides, in the year 1095. The founder of the third Tetrachie, whose chief city being Damascus, (by the testimony of the same author) was Tagiuddaulas Nisus the nephew of Togrulb●cus (or Tangr●lipix) who subdued Damascus in the same year 1079. His successor was Ducathes or Decacus the brother of R●duwanus, the Sultan of Aleppo in the year 1095. Whom (saith Scilix) all the region of D●cap●lis obeyed. But this reached to Euphrates. To these Scilix reckoneth the Antiochian ●o● a fourth, contained within moderate bounds. For saith he the Calipha of Egypt out of the Saracenicall stock possessed the regions of Syria unto Laodicea. But forasmuch as that Anti●chean Kingdom, as it was a little remote from Euphrates, so it endured not but fourteen years, Anti●chia being presently taken by ours under the conduct of B●●mund: happily it were better leaving out Antioch to add for the making up of the number of four● the Bagdad or Persian Empire upon the other side of Euphrates (for Scilix had only respect to the Turks, who had passed Euphrates) that so the whole Turkish Empire, beyond and on this side Euphrates, may be understood to be divided into those four Sultanies: which with the course of the Kings or Sultan's for a certain time, see Reader described in the following figure for thy more distinct Diagra●mate. contemplation. A Diagramme of the Turkish Kingdom parted in Four Parts at Euphrates from the year 1080. and so forth, out of Elmachinus, the Arabian, and S●il●p, a Greek Author. Beyond Euphrates, on this side Euphrates, Of Bagdad Togrulbecus Orbarsalanus. Of Cesaria Capadocia & I. conium &c in Asia the less. Of Aleppo Of Damascus Ghelaluddaulas in the year 1071 Barkyaruens M●hamm●dus Mahmudus began in the year 1117. &c Seijdud●aul●s by surname Cutlumusus S●limanus T●nismanius▪ Masutus Calisastlanus &c Sjar●uddulas Roduwanus Tagjud●aulas his sonn● Bulgarus begun in the year 1117 Tagjuddaulas Decacus Ababacus then alive in the year 1115 Sanguinus Noradinus And this was the state of the Turkish affairs, when first they passed Euphrates, and as it were making a show of their breaking in upon the Roman territories▪ they were restrained in their limited prison at Euphra●e●. But howsoever this quaternion of Sultan's remained not entire till the the time of their losing, but underwent divers changes: yet the Holy Ghost esteemeth the nation according to the state of the first irruption, wherein having passed Euphrates, they are bound until an appointed time. And those four Angels were loosed, being prepared for an hour and a day and a month and a year, that they might slay the third part of men. This losing of the Turks happened a little before the year 1300, the Caliphatship of Bagdad (with which the first Woe utterly expired) being now extinguished by the Tartars in the year 1258, and the remnant of the Turks, who on the other side of Euphrates, hitherto raighned in Persia, being cast by the same (in the year 1289) as it were out of a s●●ng into the country's belouging unto the Roman Empire on this side of Euphrates. For things thus framing, it happened also, that at the same time the Latins, who had hindered, and stayed the eruptions of the Chap 9 Turks now almost 200. years were driven out of Syria and Palestina, in the year likewise 1291. In the mean time the Turks, although as yet divided into several provinces, invaded almost all the les●er Asia, parted it among themselves to be possessed by right of inheritance, and at length uniting themselves under the sole conduct of my Ottoman, without any restraint, cruelly raged and passed over into Europe: ne there could they any ●ore be restrained with any force, until t●ey had destroyed the whole Constantinopolitan Empire with miserable slaughters. But unless I be deceived, the Oracle designeth the time also of this overthrow of C●nstantinople: to wit, that it should come to pass, a day, a month, and a year, that is, 396 years af●er the Turks, the Saracenicall Empire being given them, d●gan to be made ready by God; that is, from the time that B●gdad was taken by them. For this was the beginning of the breaking of the Turks when the Empire of the Saracens began to be subverted, and the dominion of the Romans to be afflicted; yet so as the force of the cvill, was to be restrained until the appointed time of setting them lose. Certainly the space of time, agreeth to an inch. For Almachinus the Arabian Historian, whom we have sometimes cited, than whom none hath more accurately noted, the moments of times, reporteth that Z●grulbecus Salghucides the Prince of the Turks (whom we call Tangrolipix, of the Zelzuc●ian family) the royal city of Bagdad being taken, was clothed with the Imperial robe, by Caliph● Ca●inus Biamrilla and enstauled in the kingdom, in the year of the Hegira 4.9 that is 1057 of Christ, then sayeth he,, was the kingdom established to him. From this time therefore the Turks, having the principal seat of the Sarecenicall Empire, with the whole dominion beyond Euphrates are prepared, that after a prophetical day, month and year, they should kill the third part of men; that is in the year of Christ 1453 they should utterly cut of the rest of the Roman Empire in the East, the royal city of Constantinople being taken. Fro the space from the year 1057 to the year 1453 wherein Constantinople was taken, is precisely 396 years, whereof the day maketh one, the Month 30, the year 365. The exactness of the account is such that any one may easily imagine that even the hour (which according to the proportion of the rest should make fifteen days) agreed in like manner with the event, if the month of the inauguration of Togrulbecus had been declared, as well as in the year is. In the mean while, until that appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hour may he taken here, not for th● twentieth part of the day, but for a fit time, and the coniunctionk●● (and) to be expounded declaratively as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared for a fit time, to wit, for a day, a month, and a year, to slay the third part of men. But how many years after wards should run till the ruin of the Turkish kingdom, is no where had: only it is said that it shall come to pass at the end of the times of the Beast; to wit, the second Woe shall pass, when the third Woe should be at hand for the abolishing of the kingdom of the Beast chap. 11, v 14.15. But before I depart hence, I shall not unwillingly confess this, that except so exact an agreement of the prophecy with the thing done did as it were enforce me, another interpretation should no way have displeased me, to wit, this, that those Angels were prepared and furnished for every occasion whether need shall require for an hour, or a day, or a month, or a year, to take the matter in hand. But whether it be like, that so accurate answering of time, as here the event showeth, should have happened by chance, let others judge. Some one perhaps there will be who will make conscience so to think. It followeth of the quality and number of the Armies: And the number, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Army of horsemen, were two hundred thousand, thousand. He names an Army of horsemen, and no other Armies, in the whole description of the plague, as if this enemy from Euphrates should be wholly an Army of Horsemen. Whether because in the Turkish war, the horsemen so fare exceed the foot men in number, that this is of no account in respect of that? rather (which I believe the Holy Ghost especially respected) because this is the very character, already consecrated by Ezechiel, of the Nation of Magog, of whom the Turks are derived. For so he describeth that Nation by warrfare on horseback in that famous prophecy concerning Gog (this in the same age of Ezekiel was the * R●b. Moses Bar. Na●hman upon the Pentatench, Gog. saith he, is a general name, by which every Prince of Magog is called the same saith johannes Baptista, of a Iew becoming a Christian, in the prologue of the second part. Leunclavius in the Pandicts of the Turkish History, p. 186. Gog at this day by the Turks is called Giok or K●oc, with one only syllable: whence Kioc Can, wh●ch otherwhere is Gog Can etc. Gog E●p which also is Gug Elp. common name of all the King of Magog as Pharaoh was of the Egyptians) Chap. 38. 4. And I will bring thee forth, saith he, and all thins' army Horses Chap. 9 and Horse men, and all of ●hem clothed with armour. Again, verse 15. And thou shalt come from thy place out of the North-parts, thou and people with thee, all of them Riders on horses', etc. furthermore, this Gog is called the chief Prince of Meshek and Tubal; That is, who going out of his coasts commanded both the Armeniaes' beyond and on this side Euphrates. I comprehend here under the name of the hither Armenia the Capadocians anciently called Meschim and Moschi, and where the chief town Mazaca is, afterwards called (aesarea, and in the same Coast the Moschi mountains, being no obscure tokens that the Inhabitants are derived from Meshek. The further or greater Armenia is that which is called at this day Turcomania from the habitation of the Turks; wherein in time past the City Thelbalana was, the Tibarenian and Balbitenian people, the river Teleboas and other marks of the name Tubal. Yet notwithstanding, the War which Ezechiel declareth, is not to be taken for this irruption of the Turks which john describeth (this only he seemeth to intimate) be understood of another the last under the return of the Jews, and that if a man may conjecture, this which now is, something before departing. But of the type of the Army of the Horsemen, there is another thing which with the good leave of the Reader I will add; but on this condition, that no man think me over much to regard the deceitfulness of names and etymologies. Even solid and well cooked meats, are wont to taste more deliciously with sauc●. Let not the Reader therefore disdain that I set such before him. To wit, that the Turks before the losing, now by long habitation have been Perfians, and by that name called every where in the Byzantine Historians. Certainly Nicetas, who in a History comprehended the most part of the time wherein they were restrained at Eupbrates, almost always calleth them Persians, verily rarely Turks. Now the Persians, if thou mark even by the very sound of the name, are Harse men: since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras by which name Persia is called in sacred writ (with which Parthia is the same, only otherwise Chap. ●. pronouned) in the three Eastern languages, the Hebrew Chaldean, and Arabian, dothsignifie a Horse or Horseman Therefore by this reason the Euphratean Horsemen are Turcoper●ians, that is, the borderers of Euphraces' by a nam● of their Nation are called Horsemen. Neither doth example of such allusion (if any shall object dispose) seem to be wanting in Daniel, chapter 8. where the Macedonians, who at that time were called Aegeades (that is to say Goatish) are signified by a type of Goats, and the King is set forth by the representation of a he Goat. Behold, saith he, Hircus Caprarum that is the Male of the Goats) cometh Verse 5. from the West, etc. for he meaneth Alexander the great the KING of the Aegeans. They are the Macedonians. For so that Nation was called, where the first seat of the kingdom was, from Caramos the Founder, about two hundred years before Daniel. The occasione of the name the Epitomizor justinus reporteth out of Trogus lib. 7. whose words I will not stick to mention. Caranus, saith he, with a great multitude of Grecians, being commanded by an answer of the Oracle to seek places of habitation in Macedonia, when he had com●into Emathia, he possessed himself of the City Aedessa, following a stock of Goats flying from a shower, the Citizens not perceaving by reason of the greatness of the showers and fog: and calling the Oracle to mind, whereby he was bidden to seek an Empire by the conduct of Goats, he appointed it the State of the Kingdom; and afterwards religiously observed, whethersoever he removed his Army to have the same Goats his ensigns, using those as guides for his enterprises which he had for authors of his Kingdom. He called the City Aedessa Aegeas, for memory of the benefit, and the people Aegeans. See the rest. Such is the aptness here, that a man may judge that the type of the Ram also in the same vision concerning the King of the Persians Chap. ●. Persians. hath allusion to the signification of the name Elam (which is the other of the two names whereby that Nation is called) For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews (whence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ram) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldeans signify the same, to wit, For●em s●n rebustu●●sse. to be valiant or strong. Happily therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elam with those sounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ram with these, and thereupon the K. of Elam is figured to Daniel in this type. Howsoever it be, when the matter itself is confirmed otherwise, such agreement of names with the type cannot but be a godly solace to those that study those things; whether we believe it to have happened by chance or otherwise. And these things by the way. Now again I return into the way to the Euphratean Horsemen: the number of whom is, saith he; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 16. two hundred thousand, thousand. Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Duaemyriades my●●adum. Cu●rnum Dei dua ●yriades, w●ll a d●p i●●t. leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cham 5. 11. But a huge multitude is signified as Psal. 68 18. The Chariots of the Lord are twenty thousands, thousands, thousands. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of those numeral words, which in the Hebraisme are wont to be taken indefinitely, as Sexcenti with the Latins; and doth express not a number of ten thousand, but any great one whatsoever; especially when it is so doubled, as is to be seen Daniel 7. 10. But there is no man ignorant how great and how immense: the armies of the Turks in their expeditions have been, and at this day are wont to be. And I heard saith he, the number of them. For indeed it might be demanded, whence the number could appear unto john, as which was impossible for him to account in a vision. I heard saith he. The like is to be esteemed to come to pass in other visions also, as often as any thing is declared which could not be expressed in a vision; to wit, that the Apostle was instructed therein by voice. Chap. 9 It followeth concerning their ammunition: And so I saw, Verse ●●▪ saith he, the Horses in appearance, and those that sa●e upon them, having (even) Brestplates of fire, of hyacinth, and of brimstone, and the heads of the Horses as the Heads of Lions, and as it we●e fire smoke, and brimstone issued out of their mouths; by which the third part of m●n was killed. No where in any of the Prophets, or other where in sacred writ doth such like representation of fire, jacinthian smoke; and brimstone offer itself. Wherefore I take it according to the letter, of that new kind of instruments of war, and before this Trumpet never heard of, which these Euphratean enemies should use after their losing: I mean guns sending forth fire, smoke and brimstone. For Gunpowder is a powder casting out fire, with jacinthlan smoke, the substance being sulphurous. Which who so do● use in war, appear unto their enemies, as if they were covered as it were with fiery jacinthian, and sulphurous Habergions, in respect of the air, corrupted with fire, smoke, and sulphurous smell: by reason of which, the heads of the Horses also seem dreadful and terrible, as it were of Lions. Hence it is that Io●● saith, ●●e saw horses and horsemen, not indeed, but in appearance such; I say, in appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not indeed, having brest-plates of fire, jacinth, and brimstone; in appearance, having heads like Lions, to conclude, in appearance, not indeed, there came forth o●● of the horses mouths, fire, smoke, and brimstone; for that the thing is wont to appear so to the beholders on the adverse part. This is the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance, which twi●e in this sense is used in the fourth chap. ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a Ia●per stone to look upon, and a Chap. 9, Rainbow like an Emerald to look upon. Neither is that word to be found in the New Testament, any other where except once o●ly. By these three, fire, smoke, and brimstone issuing out of guns, Verse 9 he addeth, that the third part of men are killed, that is, they which were of that third part of men, whom we called the Roman Empire. Neither is it necessary here of elsewhere, whre mention is of a third part, that the whole third part be understood, but to be taken partitively. Examples offer themselves as well in this book as elsewhere in the Scripture of such an Ellipsis of a word partitive: as judges 12. 7. jephte was buried in the Cities of Gilead, that is, in one of the Cities. And Rev. 17. 16. The ten horns shall hate the whore, that is some of them. So the third part of men was killed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is they which were of the third part. Who knoweth not that this was abundantly fulfilled in the overthrow of Constantinople? was not that most noble City, the head of the third part of men, conquered and given up to an universal slaughter by these engines casting forth fire? Here Chalcocondylas. Mechmetes, saith he, in the expedition against Byzanti●m, caused great guns to be made, such as we never kne● to have been ●efore that time— those ●ee dispersed every where through his Army, that they might shoot bullets against the Grecians— One of which was of that greatness, that it was to be drawn by 70 yoke of O●en, and two thousand men— to this on either side two ot●er great o●es also were adjoined either of which shot● stone, the w●ight whereof was half a talent— that admirable piece of ordinance followed them, which carried a bullet which weighed about three talents, and did throw down a great part of the w●ll— the ●●undering whereof is reported to have binn so great, that the country Chap 9 adjoining for 40 furlongs distance was shake●, this piece of ordinance by day did shoot● seven bullets, in the night one, which was a sign of day, and did show in what place the bullets should be cast forth that day. He which desireth. To know more and how guns were used in the besieging of the City by sea, and how the walls being shaken with ordinance by the space of 40 days at length fell down, and how Long the Captain of the Ge●●ales with his soldiers being beatne with the bullets of the guns quitted there place, and made way for the Turks into the City, let him have recource to Chalcocoudylas himself. Morover of the same he may learn, that the Peloponesian straight was also concured with the same arms, by Amurath this Mechmetes his Father, and the Pelquenesians brought to obedience and by Mechmets himself were wholley subdued, presently after the taking of Constantinople Corinthus also being conqureed by this manner of ordinance. To this of their weapos is added another thing concerning the nature of the horses and horsemen. That their power was not in 〈◊〉 9 their mouth only (of which hither unto) but also in their tails. For their tails were like serpents, having heads by which they do hurt. That is, the same which before hath been said of the Saracens, is true also of the Turks. To wit, that they brought destruction where they came, not only by hostile force, but also by the train of their Mahammedan imposture. Whence it is that these are no less serpents in their tail, than the Saracein●all Locusts. whose religion they received. but that one kind of serpentine tail is attributed to these, and another to them, that ariseth from the natural diversity of the shape of both, the Locusts and horses; whereupon a sharp tail of Seorpions to those, but Chap. 9 to these tails with serpentine heads did beast agree. But the rest of the men which were not killed with these plagues ve●●. 20. (or which escaped these plagues) repent not of the works of their hands, that they should not worship Devils, and idols of gold, and silver, and brasle, and stone, and wood, which neither 〈◊〉 see, nor hear, nor walk. etc. But who these may be, it willbe not hard matter to gather; since in the whole Roman● Empire, or on this side Euphrates there are none now which worship Images (O shameful and grivous!) but christians. Must it not needs be then that the very same worship Devils, also since both is ascribed to the same in this place, But what Devils then thou wilt say? Surely not those which they themselves hold for unclean spirits, and so call them (for what christian wittingly and willingly would worship such?) but those Demone, which by the heathen theologists) were understood by this name Damonia; I mean Deastri consecrated men deified? see Hisiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 121.? in simposi● by the names both of Angels and of dead men, as it were mediators betwenne God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devils, are of a middle nature between the Gods and mortal men. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath no society with man, but all comunion and conference of Gods with men is by mediation of spirits, or Devils. The same the other Platonists and the most philosaphers of other sects, except the Epicurians do hold. I will only rite the words of Apuleius, where in the de Dhmonio socratis opinion of Plato and the rest is fully and perspicuously contained. Devils, saith he are mean powers by whom both our desires and Let the Redet see Austin de civet, dei lib 8. ct 9 merits have access, to the God's carriers between mortal men, and those that dwell in heaven, hence of prayers, hence of gifts; which carry hither and thither, thence petitions, thence supplies, or certain interpreters or bearers of recomendations. Neither, Chap. 9 saith he, will it stand with the majesty of the heavenly Gods, to take care of these things. Doubtless they had two sorts of Gods; heavenly who were continually resident in heaven, and would not abase themselves to these earthly things, nor be defiled with the thought of them; these propperly and singularly were called Gods: others Devils, who being as it were mediating divine power, & ministers of the heavenly and chief Gods, had the oversight Daemons of humane affairs Those the holy cripture (if I conjecture rightly) calleth the host of heaven; these (especially those that you ●●y see Hiero● upon 22 chap. of Ezech. likewise upon Ho●●● chap. 2. and upon Esay. 46. Demonem vers. 5. 13. they made of dead men) Baales of all the king of the Babylonians or Asyrians, or in the Cald● pronunciation, Bel, who first was consecrate by his for a Devil. whence after it came to pass that such divine powers were called Baalim, that is, Baales; as Baal-peor, Baal-berith, Baalzebub, Baal-melach (●er 19) even as from the first Emperor Julius Casaer, the other Roman Emperors afterwards are called Caesar's. But how this doctrine of Devils, agreeth with the worshipping of Saints and Angels by the counterfeit-christians, the thing it D●mon●. self speaketh: with this only difference, that with them there were many supreme or heavenly Gods; with us there is only one the Father of all. And truly there ought to be but one mediator also, our Lord Jesus Christ, but that the false prophets have brought in more like the heathen Demons. Plainly according to what Pa●l hath prophesied 1 Tim. 4. 1. 2, 3. That it should come to pass in the latter times, by the hypocrisy of false speakers feigning lies of De●strorum. miracles, and through countorfeit holiness of the Monks abstaining from marriage and meats, by reason of their ●ow: that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, this doctrine of Devils should be brought back again into the world. The interpretation will aptly serve if thou take the ginitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively, that it may be the doctrine concerning devils as heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The doctrine of baptism, the doctrine of lying on of hands. For surely that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the hypocrocy of false teachers, and what followeth, that the order of construction maybe safe it is expounded by the government of to substantives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition setting forth the instrument and cau●e● which according to the Hebrew phrase is familiar) But I have declared this more at large in another place in a peculiar tract, neither is it my mind here to repeat it. Of the third w●e Trumpet. OR The sound of the 7. trumept. The vision of the sixth trumpet being ended (for there is on Chap. 10. Yer●e. 1. 2. only vision of one trumpet, even as of the seals and vials) the next place in order of things was due to the sound of the seventh, which notwithstanding being put of to the prophecy of the little book to which the spirit of God is now to pass: lest any thing Ve●se. 6. in the mean space on his part should be wanting to the fulfilling of the prophecy of the ●eales now to be ended, he supplieth the cour● of the trumpets sound which was to be deterred with an oath wherein the event of the trumpet is showed at least in general. To Yer●e, ●. wit that it shall come to pas●e, when that Angel shall sound that the Roman Beast being destroyed, the times of the last head being come to an end, the mystery of God shallbe finished, as he hath declared to his servants the prophets. For so, long ago, it was foretold to Daniel, that the fourth Beast being slain, the Chap. 10. king of the saints should rule through the whole world (c. 7.) and together that glorious promise of restoring Israel should be fulfilled (chap. 12.) But that this Kingdom is it which he called the finishing of the mystery of God, that acclamation subjoined to the same Trumpet afterward sounding, suffereth us not to doubt: the Kingdoms of this world are become our Lords and his Christ's, and he shall reign for evermore: That it is wonder, that there are any Cham 11. v. 15. who should understand it otherwise. Therefore that time, of which the Angel here sweareth, that it shall be no more, cannot be any Verse 6. other, then either the time of the four Monarchies universally, or (which is more near but the same in effect) of the last Kingdom; that is, the Roman, to wit, the last period, of a time, times, and half a time: since the same which here with john is said shall be, when time shall be no more; that with Daniel was showed should be then, when that period of the last times shall be accomplished. And surely this consummation of the mystery of God is the matter of the seventh Trumpet: to which are added as companions seven thunders. For they are not the matter itself which the Trumpet doth exhibit, but a temporary thereof. To wit while the Angel maketh his proclamation concerning the mystery of the Trumpet, seven thunders utter their voices. He cried, saith Vers● 3. he, with a great voice, as a Lion roareth; and when he had cried, seven thunders uttered their voices: that is, when he had begun his cry, seven thunders also began to speak. Neither can they but contemporize with the seventh Trumpet, since that which followeth the sixth Trumpet, necessarily falleth into the seventh. But what is this voice of thunder? whether is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol? If it be this; the seven thunders are so many Oracles, by which the space of the seventh Trumpet is distinguished as it were by certain periods; but of a matter not at all to be known, nor to be perceaved but in the proper times, which the prohibition to john of writing the voices of the seven thunders given from heaven, doth intimate. Seal up th●se things which the seven thunders have Verse 4. spoken, and write them not. We shall therefore inquire in vain of those things which God would have kept secret and to be reserved for their own times. And thus hath the seventh Trumpet been fitly enough accommodated in its place and order, although the discovery of the sound thereof wherein the whole mystery is fully unlocked, be reserved Chap. 10. to another place. The purpose of which reservation, with the whole frame of such disposition, although it be touched in the Key of the Revelation, yet it will be neither needless, nor unprofitable, to repeat it here again, and a little more at large; since the consideration thereof doth escape most of the interpreters. The diligent contemplation of the body of the Apocaliptique visions fra●ed by the characters of the Synchronismes, gave me the first light here, and will give light to thee ò Reader also except I be deceived. But the matter (that I may discover it with what plainness and brevity of speech I came) standeth thus. Both prophecies as well of the Seals, as of the little Book are concluded with one and the same issue of things; to wit with that which the seventh Trumpet doth exhibit. For the declaring whereof the Holy Ghost hath deferred the more full opening of the sound thereof, the mystery of the seventh Trumpet, being touched before in its proper place in the order of the Trumpets lightly, and as much as was there needful; until, a passage being made to the new prophecy of the Little book, (Chap. 10. from the eighth verse to the end) he had drawn up the first vision thereof, the course of the Revelation being likewise finished, to the same issue of things (Chap. 11. 14.) and then that Mystery of the seventh Trumpet, the common Catastrophe of both prophecies, and only generally published, in the former prophecy (which was of the seals) is here, the sound at length being uttered, fully expounded: and that surely in a most apt order; when as otherwise without a foreknowledge of either prophe●ie, that which depended upon both could not have been understood. And hence it cometh to pass that the business of that translation, is not taken in hand, by any Angel o● the Trumpets, but b● that great and excellent Angel, who held in his hand the Little book the Symbol of the second prophecy, which was presently Verse 8, 9 to be eaten by john. For it was requisite for him, who should reveal the second prophecy, that the explaining of the sound thereof, whic● contained the Catastrophe of either prophecy, should be deferred thither. Yea if that Angel be Christ the Lord, as it seemeth may be gathered by his more royal attire and the whole ●●rniture, this right of suspending the last sounding in favour of the other prophecy, doth agree to none so much as to him, who Chap. 10. was the Author of both the prophecies. Hitherto truly he had appeared in form of a Lamb; but now it seemeth he had put on the person of an Angel: for that he was about to reveal to john the same mystery of Consummation, which he had revealed long before to Daniel in the same appar●tion of an Angel, and in the same rite and words of an oath: you may see DANIEL Chapter 12. verse 6. 7. with the fifth verse of the tenth Chapter. FINIS. THE INTERPRETATION of the little Book: or of the other System of the visions of the Revelation according to the rule of the Apocaliptique Key. THe space of the Seals being run Chap. 10. over, wherein the affairs of the Empire were described, let us proceed to the other prophecy by much the more noble; as containing the fates of the Church or of Religion. john is prepared to it by the delivering and eating up of an open Book, as it were to take the degree of the faculty of prophesying. And the voice, saith he, which I heard from heaven, spoke unto Vers. 8. me again (to wit, that voice as of a Trumpet speaking, Chap. 4. 1.) and said, Go and take that little book which is open in the hand of the Angel which standeth upon the Sea and upon the earth. I went therefore unto the Angel, and said unto him, give me Vers. 9 the little book, and he said unto me, take it and eat it up, etc. Furthermore since the prophecy now to be revealed, as the knowledge of all divine and hidden things, especially to come, should be in the first receipt indeed sweet and pleasant, but by Chap. 11. reason of the lamentable estate of the Church, contained in the hidden part thereof, bitter as Aloes, or for the obscurity happily of those Allegories and Types, where with it is covered, it should much perplex the mind of the opener or searcher into the meaning thereof: therefore it is said the book to be eaten up, shall be to the Apostle in his mouth indeed sweet, that is at first sight and first taste shall be delightful to his mind; but being received into his belly and to be digested, it shall be bitter. And it shall make thy belly bitter, saith he, but it shall be in thy mouth sweet as bony. The whole representation is taken out of Ezekiel, saving that E●ech. 3.3. there, the sweetness in the mouth, but bitterness in the belly, are either not mentioned, or but obscurely. The book being so received and swallowed down, the meaning of the symbol is opened in most clear and express words; to wit, that there was imposed upon john a charge of receiving from Christ, and bringing into the knowledge of the Church, another yet, and a more noble prophecy by much, and which should run over the same space of time with the former. And I took, saith he, the little book out of the Angel's hand, and Vers. 10. did eat it up: and it was in my mouth sweet as honey; but when I had eaten it, my belly was bitter. Then he said thou must prophesy again (this is the meaning of Vers. 11. the symbol) before many people, and nations, and tongues, and Kings. This was the inauguration of john; the prophecy followeth, which hath its beginning from his work about the Temple of God; and therein he setteth forth a twofold estate of the Church to come in order, by the representation of a twofold court, one measured, another cast out because of the profanation thereof by the Gentiles. The meaning of the inner Court measured with the reed of God. 1. THe court of the Temple within with those that worship therein, to Chap. 11. be measured by the reed of God, setteth forth the Primitive state of the Christian Church exactly conformable to the rule of God's word: and not yet as afterwards (when it came to the times of the outer court) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. irregular by the contagion of idolatrous worship, Chap. 11. but orderly worshipping God for a few ages, in one Mediator jesus Christ. For that such a measure, was propounded in the type also of an Angel measuring, in Ezekiel, I seem to gather out of that which is said to him, Chap. 43. from the 7. vers. to 10. and afterward: But thou son of man, show the Temple to the house of Israel, that they may be ashamed for their iniquities, and let them measure the pattern. You may see the place. But if any one shall conceive otherwise, and would rather refer the type of measuring to the signification of building, namely, that what the drawing or setting out of a model (that is the platform of a work to be done) is to bvilders the same as measuring to God in the language of the Prophets, it will come notwithstanding to the same meaning. For what more will this court measured by the ●eed of God set forth, than the State of the Church figured thereby, to be the workmanship of God, built upon the foundation of the Apostles and Prophets, Christ being the corner stone; contrary to the court following, which God would not acknowledge for his frame, and therefore john is forbidden to measure it. Whether thou shalt interpret it after this, or that manner, the matter as thou seest, will come to the same pass. But who so shall interpret it in a different sense, either I am deceived, or he can bring forth no example of his interpretation out of the Scripture. But how fitly the situation of the Altar in this court, may represent the frequet sacrifices of the Martyrs in that state of the Church, that will be manifest, as well by the thing itself, as by the contemporary vision of the red Dragon fight Chap. 12. 3. 4. with Michael concerning the childbirth of the woman, then when we come to the interpretation thereof. The meaning of the outer Court with the holy City trod●n under foot by the Gentiles, and thereupon left unmeasured and cast out. The outer Court trodden under foot by the Gentiles, and rejected Vers. 2. by God from being measured, doth set forth the holy City of God or the Christian Church, by and by from the end of the times of the measured Court (to which it next succeeded) to be given to new Idolaters, and (the affairs thereof, being established now Chap. 11. by the utter casting down of Gentile worship under the state of the former Court) to be profaned with the contagion of renewed Idolatry, as it were heathenism brought to life again: in one word, Antichristian Apostasy to reign in the Church forty two months of years. Which shall be fully and particularly handled in the history of the Beast, contemporising with this Court, and being a vision of the like matter. But let us consider the words of the Text, the interpretation whereof we have in hand. And there was given me, saith he, a reed like unto a rod, and the Angel stood, saying: Rise and measure the Temple of God, and the Vers. 1. Altar, and them that worship therein. But the Court which is without the Temple, cast it out, and measure it not. For it is given to the Gentiles, and they shall tread under Vers. 2. foot the holy City forty two months. The meaning of which words that we may rightly conceive, we must know, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEPON (by which name I comprehended the whole building of the Temple) was distinguished by a double Court; one inner in which was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Temple itself (together with the Altar of offering at the entry thereof) and was open only to the high Priests and Levites: Another outer, which 2 Chron. 4. 9 is called the great Court; in Ez●ch. more than twelve times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Court without, or the outer Court. This belonged to the Israelites or to the people of Israel, and therefore not unproperly to be called the Court of Israel, although that part of this Court which belonged to the men was so specially called by the jews. The former Court is set forth by the names of Temple, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arise, saith he, measure the Temple of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & Thysiasterium: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth not only the Altar of sacrifice, which was placed there, but the pl●ce lying about also, that is, the whole place of the Altar and sacrificing; as is to be gathered out of the words next in coherence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and those that worship therein, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacrificing place. Also how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the 14. Chap. vers. 18. and Chap. 16. 7. see Beza. Whence the old Greek and Latin Lexicon doth interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altarium, the Altar place Sacrarium, the holy place; and changing the order the Glossary of Philoxenus hath it thus, Sacrarium Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy place of the Gods is Thysiasterium. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the Court-yard of the Temple, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I learn out of the description of the Tabernacle to be comprehended rightly by the name of the Inner Court: where likewise all that enclosure which compassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle, and the Altar of Sacrifice, is reckoned by the name of one Court: as it appeareth, Exod. 40. 33. So much, of the first Court which john was bidden to measure. But the later Court is set forth plain enough by the name thereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is by the defect of the former substantive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The court which is without the enclosure of the Temple and Altar. In this since the Gentiles, being admitted without right or reason, were harboured, it is commanded at no hand to be measured, but to be cast out and accounted for profane. But thou wilt say that not the outer court is said to be trodden under foot by the Gentiles, but the holy city. I answer, that the outer court and the holy city, do mutually expound themselves, since the outer court is the place of assembly for divine exercises for the holy city or for the people of Israel; yea, in the desert, the Tabernacle having only one court (into which it was not lawful for any but the Priests and Levites ordinarily to enter) there was no outer court, but the camp of Israel or the holy city. Thereupon therefore the sense is, as if he should have said, The court which is without the Temple cast out, and measure it not: for it is given to the Gentiles, and they shall tread (that) underfoot 42. months. But for the relative (that) there is placed a substantive, and surely the same which declareth the thing designed by the antecedent; the holy city, saith he, they shall tread underfoot forty two months. For the enallage of the substantive for the relative is very usual, as well in this book as else where; to wit, when either the substantive which went before, is repeated instead of the relative, or the Synonimie thereof is put instead of the relative. An example of the later manner thou hast here, and Acts 25. 21. And surely what else shall we say, is it to be given to the Gentiles, that is, leave to be given them to take it, then to be trodaen under foot? and what at length should the Gentiles tread under foot, except that which was given them? that these words also, no less then of the Court, and of the holy Chap. 11. City, may seem mutually to expound themselves. diagram of temple, with parts labeled A plot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of the Temple and the Courts thereof. The plot The Inner Court The outer Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Temple The Holy of Holies The Holy Place The offering Altar Thysiasterium the Altar place To these two Courts (which and no more the Scripture mentioneth) a third was added in after ages, to wit, in the Herodian Temple by the building of another wall more compassing the Temple, which was called the court of Gentiles or of those that were unclean; but was not accounted for holy. Moreover there was written upon pillars there set, as well in Greek as in Latin letters; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Atrium sanctum Chap. 11. transire alienigenam non debere, that a stranger ought not to enter into the holy Court. josephus de bello judaico, lib. 6. Graec 18. The mystery of the two witnesses prophesying in sackcloth. The Gentiles taking up their standing in the Court of the people of God or the holy City, two Witnesses or Prophets from God preach mourning, and being clothed in sackcloth. These are the Interpreters and Defenders of the Divine Truth, which should bewail with continual complaints, that filthy and lamentable pollution of the Church of Christ; and whom God should stir up continually, to be monitors to the Christian world idolising with the Gentiles; and guides to his Saints keeping the faith. To wit, according to the pattern of those famous pairs under the Old Testament; Moses and Aaron in the wilderness, Elias and Elisaeus under the Baaliticall apostasy, Zorobabel and jesua under the Babylonian captivity. To wit those witnesses of the Revelation are manifestly described by their number, condition, power, and acts; even as also the state of the Church wherein they prophesied, answerable to that of Israel, is figured by the representation of Babylon, the wilderness and Gentilism or Baalisme. What I have said of the description of the witnesses, that behold with thine eyes Reader in the Table following, Moses and Aaron. Elias and Elisaeus. Zorobabel & jesua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 6. Having power over waters to turn them into blood, & to smite the earth with every plague. Vers. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 6. Having power to s●●t heaven that it rain not. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 4. These are the two olive trees and the two candlesticks which stand before the Lord of the earth. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vers. 5. Whom if any will hurt, Vers. 4. fi●e proceedeth out of their mouth, etc. Vers. 5. Of Moses and Aaron you may see Numb. 16. of Elia, a Kings Chap. 1. Now let us come to the text: And I will give, saith he, unto Chap. 11. my two witnesses, that they shall prophesy a thousand two hundred Vers. 3. and threescore days, clothed with sackcloth. Where this cometh first to be observed that the whole prophecy which followeth, from this verse to the sounding of the seventh trumpet, the nature of the matter so requiring, is exhibited not in a vision, but was dictated to john by an Angel, personating Christ, the observation whereof is of no small consequence for the better perceiving of the nature of the allegory or type. To my two witnesses] he calleth them two in regard of the type, which, as I said, is of pairs; as if he should have said, I will give to my Zorobabel and jesua, to my Eliah and Elisaeus, to my Moses and Aaron. To which is added that he calleth them witnesses, now by the Law there ought to be two witnesses to confirm every word. Add that they may be called two, in regard of the number of the Tables of God, which they used in their prophecy, of the Old and New Testament, as it were witnesses of two Testaments. That they shall prophesy clothed with sackcloth] to wit, mournfully be wailing the trampling under foot of the holy City by the bringing in of the Idolatry of the Gentiles, giving testimony to the truth of God, and exhorting to repentance. 1260 days] as many, to wit, as are contained in 42 months. Which that they are not natural days, it appeareth as well out of those three days and an half, parts of these days, a little after to be assigned to the death of the witnesses; which that they cannot be taken for natural days, those things which are foretold to be then done do prove: as also out of that that the Beast (the measure of whose time they also do contain) contemporized with the company of the 144000 sealed: and the company of the sealed with the six first trumpets: but the matters of the trumpets could not be run out, in so little time as in 1260 natural days, or in the space of three year and an half. But thou wilt ask, why is the profanation of the Gentiles measured by months, and the prophecy of the witnesses defending the pure worship of God by days? Forsooth, because the worshipping of idols, and every sin and error is of the power of darkness and night, wherein the Moon ruleth; contrariwise true Religion is compared to the light and to the day of which the Sun is the ruler. Therefore the sending of Paul to convert the Gentiles Chap. 11. from idols is said, Acts 26. 18. To turn them from darkness to light, from the power of Satan to God. The same meaning hath that. What fellowship hath light with darkness? Now than the 2 Cor. 6.14 Months are directed by the motion of the Moon which ruleth the night; days and years by the motion of the Sun which ruleth the day. For the same cause as afterwards we shall see, the blasphemy of the Beast will be reckoned after the motion of the Moon, by months: but the abiding of the woman in the wilderness by years and days, after the motion of the Sun. These are the two Olive trees, and the two candlesticks standing Vers. 4. before the God of the Earth. That is, they are like Zorobabel and jesua, whom God in times past had anointed, to restore again the jewish Church destroyed under the captivity of Babylon, and by these witnesses to take the charge of it in like manner under the servitude of the Gentiles. For the allusion is to those two olive trees, which Zacharias saw growing on either side of the golden candlestick, and supplying the light thereof with oil, Zach. 4. of which the Angel being demanded, what they meant, saith, These are the two anointed Vers. 14. ones standing before the Lord of the whole Earth; pointing at the two heads of the Church then under the servitude of the Gentiles, Zorobabel the Captain, and jesua the high Priest, of whom he had prophesied a little before. For the Candlestick there of seven lights, did signify the Temple, and in the type thereof the Church of that time: whose restoring and preservation those two anointed ones should procure, not by power, not by strength or by any humane helps, but by the power of God alone, working after a certain invisible and wonderful manner. Even as those two olive trees standing on each side the Candlestick, did supply the lights thereof with oil, in a certain way extraordinary and not perceivable. But thou wilt say, wherefore is there not mention here in john of one as in Zacharie, but of two Candlesticks, to which likewise, and not to the olive trees only, those two Prophets seem to be resembled? I confess I am here at a non plus, neither have I yet found out a reason of this difference apt and evident enough. In the mean while I think there lieth hidden in the words an Hebraisme, and it is as if he should have said, These are those two olive trees, at or besides the two Candlesticks, standing before the Lord Chap. 11. of the Earth: 〈◊〉 that the comparison is made only of the witnesses with the olive trees, and the addition of the Candlesticks may be judged to belong but to the description of the olive trees. ●or the copulative with the He●re ws is sometime in stead of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, for with, besides, at, as 1 Sam. 14. 18. Because than was the Ark of God and the children of Israel, that is, with the children of Israel. See Schindlers Lexicon. But the difficulty concerning the two Candlesticks will remain nevertheless. Whether therefore it be to be said that that one Candlestick with Zacharie is here to be accounted for a double one, in regard to wit of the double order of the lights from either part of the shaft, and the two olive trees pouring oil into each of them severally? There is also with Zachary mention of seven and seven, that is of twice seven * Infusoriorum. pipes, but whereto it tendeth is not manifest enough. Or whether shall we think that that pair appertaineth secretly to set out the condition of the Christian Church? that is to say, either as it were consisting of two people, the jews and the Gentiles? or which is happily nearer the truth, because in the time wherein the witnesses should mourn it was to be divided, together with the Roman Empire, into the Eastern & Western. Howsoever it be, it is certain that the Candlesticks set out, not the Prophets or Bishops of the Church, but the Chuches themselves, which appeareth out of that that the Angel before, Ch. 1. 20. doth interpret the seven Candlesticks, to be so many Churches: the seven Candlesticks, saith he, which thou didst see, are seven Churches. When if any man will hurt, fire proceedeth out of their mouth Vers. 5. and devoureth their enemies: and if any man will hurt them, he must so be killed. The witnesses do not revenge themselves by strength of hand, not with sword or poyniards, if at any time they shall be hurt by their enemies; but the revenge proceedeth out of their mouths, that is, they pierce their enemies with weapons of their mouth; to wit, whil they denounce the anger of ●od hanging over the heads of those that abuse his Ministers, or by their imprecations and groans obtain revenge. For this 〈◊〉, w●ich is showed to proceed out of the mouth of the witnesses, is a 〈◊〉 of revenge; according to that o● the Lord to jeremiah, Chap. 5. 14. Behold, I make my words in thy mouth Fire, and this people wood, and it shall devour them. For Moses and Aaron and afterward Chap. 11. Elias; they upon the confederates of the conspiracy of Korah, and he upon the servants of King Ahaziah a worshipper of Baal did bring down fire properly so called from heaven: but the Fire of our witnesses, is to be interpreted mystically, since that the holy Ghost telleth us anon, that our Egypt, and likewise the wilderness, are taken * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. spiritually. Furthermore, that which the Prophets do denounce in the name of God, the same it is said they accomplished, as that which the Lord saith to the same jeremiah doth show, Chap. 1. 10. I have set thee, saith he, over the nations and kingdoms, to root out and to pull down, and to spoil and to everthrow, and to build and to plant; let no man now marvel that fire or divine revenge is said to proceed out of the mouths of the witnesses, who notwithstanding have the sole power of denouncing it or obtaining it from God. So the witnesses do revenge their own injury: it so loweth by what means also they revenge the contumely offered to the Temple of God. They have power to shut heaven that it rain not (to wit a mystical Vers. 6. rain) in the days of their prophecy. That is they are furnished with the power of the keys, whereby they shut up heaven against these new Gentiles, the corrupters of Christian worship, that the grace of the blood of Christ sealed by Baptism, be not shed upon them for the remission of their sins, so long as they by their Idolatries and Superstitions shall persevere to be the cause of the mourning prophecy of the witnesses. I will more plainly express it. They according to the word of God do debar from the hope of eternal life, promised only to the pure worshippers of God, those new Idolaters; until, being mindful of their covenant in Baptism, they shall return to the worship of one God by one Mediator jesus Christ, forsaking the worshipping of Satan, and so shall put an end to the mourning prophecy of the witnesses. Even as Elias also restored not rain to the Israelites, now almost killed with drought before that the prophets of Baal and his worship were destroyed. But of this power of the witnesses, we have an example afterwards, Chap. 14 9 If any one, say they, shall worship the Beast, and his Image; and receive his mark in their forehead or on his hand; the same shall drink of the wine of the wrath of God, of the pure wine 10. tempered in the cup of his indignation, and he shall be tormented with Chap. 11. fire and brimstone, in the presence of the holy Angels and in the presence 11. of the Lamb, and the smoke of their torment shall ascend for ever and ever, etc. To conclude, they have power over waters to turn them into Vers. 6. blood, and to smite the earth with every plague, as often as they will. Such like power indeed Moses and Aaron used, when they brought Israel out of the Egyptian bondage. Whence I gather, that the power of the witnesses figured by this type, pertaineth not to all the days of the mourning prophecy, but to the end of them, or the time of the phyalls; to wit, when by the conduct of the witnesses or Prophets, as it were of Moses and Aaron, the Christian people is to be brought out like wise from the tyranny and service of the Beast, by plague's expressed after the manner of those of Egypt. For truly the first plague of the Phyals doth strike the earth with an Ulcer; by the seco●d and third, the waters are turned into blood; the rest do torment the worshippers of the Beast or the Gentiles abiding in the court of the Temple, with other and yet more grievous plagues. The interpretation of all which we will reserve to their proper place. Let it suffice here to have referred this last power to the pouring out of the Phyals. It followeth. And when they shall be about to finish their testimony, the Beast which ascendeth out of the bottomless pit shall make war against Vers. 7. them, and shall overcome them and kill them. Of the function and power of the Witnesses hitherto; it followeth now of their destiny, which they were to find at the end of their Prophecy. The description whereof is wholly compact out of the history of the passion of our Lord. For the Lord jesus likewise when he had ended his preaching of about so many days as the prophecy of the Witnesses amount to, is slain by the Roman Governor the Legate of this beast between whom and the Witnesses there is war (but in the time of his sixth head) the third day after there being likewise a great earthquake he risen again. And a little after, to wit, upon the fortieth day, being received in a cloud he ascended into heaven. All which things God would have to be represented in this slaughter of his witnesses by his own death; that like as they have borne the likeness of those renowned pairs (of which is spoken before) in the state of their function: so they should be made conformable Chap. 11. in suffering and death, to their Lord Christ, that faithful Witness: which truly ought to be both comfortable and glorious to them in the midst of their miseries. But let us give light to the text. When, saith he, they shall be about to finish their testimony (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated, no● of the Preterperfect tense, when they have finished) the Beast which ascendeth out of the bottomless pit shall make war with them, and shall overcome them, and kill them. That is, when now, part of the holy City or inhabitants of the Christian world, acknowledging the horribleness of Gentilism, repenting of their Idolatries, and abominations and cleansing the Temple of God within themselves; the witnesses rejoicing should begin to put off their sackcloth, and to be freed from their daily mourning, notwithstanding they should not yet be wholly freed: that Roman sevenheaded Boast of the last time (of which Chap. 13.) chase that the preaching of those mourners had so fare prevailed, shall make war against them, overcome and kill them. The first of which concerning the mourning of the witnesses already begun to determine, ●ath been continually performed from the beginning of the reformed Church until this present. The other concerning war and slaughter I conjecture is yet to come. But our Brightman thought it already fulfilled, to wit, in the Smalcaldian war under the Emperor Charles the fifth. Others apply it to the late ruin of the Churches of Germany. And who would not much rather that so lamentable an accident to the Church were passed, then to fear it to be yet to come? But the interpretation is not to be directed according to our wish. Yea rather the error will be with greater danger on that part then on the contrary. For the expectation of a future calamity conduceth more to piety, than an over-credulous security thereof, as if it were already past. There are two things which persuade me that this last destruction is yet to be feared. The first that those lamentable times of the Gentiles trampling under foot the holy City, or Christian Religion, or the times of the forty two months, cannot be said to have fulfilled their period so long as the Beast shall reign: and therefore neither the Days of the Witnesses mourning in sackcloth, being of the same time and of the same age with them. Another because this destruction of the Witnesses is to be the next antecedent (as we shall hear afterwards) Chap. 11. to the destruction and ruin of the great City, that is, Rome: which the * Series. course of the Phyals suffereth not to be so neet come; considering that we have not passed the fourth of them as yet (although we hope it is in agitation in the present German wars) as there it shall be taught. But that the ruin of the City belongeth to the fifth we shall show anon. Whose forerunner therefore that this destruction shall be which we have in hand, it is very probable; especially, since it is usual with Christ our Captain, to subdue his enemies and to reward his with victory, by the method of the Cross. Neither yet because this destruction is the last, and even yet to come, can any thing be certainly determined, concerning the grievousness thereof above all w●● have gone before; for happily not so much in respect of the grievousness (certainly not of the long continuance) as that it should be for a sign of the mourning of the Witnesses then forthwith to be ended, and of the ruin of the City of Rome being at hand; therefore it alone of all the destructions wherewith the Beast should afflict the Saints, deserved a singular remembrance and description: even as indeed the environing of the inhabitants of jerusalem by the Army of Cestius Gallus, a little before the fatal siege by Titus, was foretold for a sign of the sacking thereof then to approach and to be at the doors. For even as our Saviour told his Apostles enquiring the signs of the time of the sacking thereof: When ye see jerusalem besieged by an Luk. 21.20. Army; then know that the desolation thereof draweth near: the like may be thought here to be meant of the sacking of Babylon; when ye shall see that three years and an half slaughter of the Witnesses, know ye that the desolation of the great City draweth near. But the slaughter where with the Witnesses are foretold to be overcome by the Beast, I think is to be understood in the most general signification, wherein he comprehendeth death also metaphorically or analogically so called. ●or he is said to Die in that sense, who being settled in any state whatsoever, whether Politic or ecclesiastical or any other, ceaseth to be what he was. Whereupon also he killeth who punisheth any one with such a death. For so in the Sacred stile to live, is all one as, to be, to die, not to be. In which understanding we are said to die to Satan and to sin, when for the time to come we cease to be their slaves; Chap. 11. and to live unto Christ, when we begin to be his. And the reason of opposition doth altogether seem to require, that in what manner theresurrection of the Witnesses to life after the slaughter accomplished should be, such should be the slaughter itself: but that appeareth to be analogical, because no resurrection properly so called can be before the coming of Christ under the seventh Trumpet. But this cometh to pass while the sixth is in being. The killing therefore of the Witnesses if we expound it according to such a rule of understanding, it will seem to be a molestation and dejection of them from the office and place which they a little while had gotten in the reformed Church, by the efficacy of their preaching; whether it be joined with corporal death, or otherwise: so that thenceforth they live not the prophetical life such as then they had lived nor exercise the functions thereof any more. Whereby it must needs likewise come to pass that the pillars thereof being taken away, and the false Prophets of the Beast being again brought in instead of the Prophets of Christ, the whole polity of the reformed Church, as far as this shall happen, shall go to the ground: which whether it shall happen sooner or later, only he knoweth, in whose hands are times and opportunities. In the mean time lest happily any one may be deceived, this is diligently to be observed: that this last war of the Beast, is not of the same kind with that which he had waged continually hitherunto against the company of the Saints (of which indeed in the history of the Beast it is said, Chap. 13.7. That it was given unto him to make w●rre with the Saints and to overcome them;) b●t altogether different. For wherefore should that be declared as peculiar to the last times of the Beast, which had been usual with him, if not from his infancy, yet at least from his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection? therefore it is one kind of war, which the Beast waged universally against the Saints; another which in his last he shall wage with the Prophets, who had begun now to put off their sackcloth, and to end their prophetical mourning; that is, with the Bishops of the Church in the reformed part thereof: which is more manifest out of the divers event of either war; there ●ur●ly with success, here very lamentable. For there the Beast ●●tained power over every Tribe, Tongue and Nation, etc. But here he procureth to himself a sudden and fatal ruin, as is Chap. 11. to be seen in the Text. And their dead bodies (shall lie) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the street of the Vers. 8. great City, which spiritually is called Sod me and Egypt, where also their Lord was crucified. That City surnamed great is Rome, so called, not so much for the quantity to look upon, as because she had been the Queen of other Cities; according to that of the Angel, Chap. 17. 18. The woman which thou sawest, is that great City which reigneth over the Kings of the Earth. As in like manner by the name of the great King (as God is called, Psal. 28. 2. and Matth, 5. 35. and which title did peculiarly comply in times passed with the Kings of the Assyrians and Persians) is meant the King of Kings, who ●ath authority over ●ther Kings. Whereupon throughout the whole Revelation whatsoever other name Rome is called by, either Babylon, or Harlot, it is always entitled the Great; as that Great Babylon, that great Whore. Add hereunto, that through the whole Revelation, that title is given to no City besides it, except at length, after the sacking of it, to that new jerusalem, Chap. 21.10. descending from heaven, in the light whereof afterward the Gentiles should walk. Which he that should think to be here meant, he certainly should have need of some * Sneezing powder. Hellebore. For neither was Jerusalem in the age of john, nor is any other jerusalem, ever to be the Great City, or head and Queen of other Cities of the world excepting it. It is added which is spiritually called Sodom and Egypt: Egypt for the tyranny over the people of God, like the Egyptians tyranny: Sodom, for whoredom, to wit, spiritual. Now here (which let the Reader diligently mark) is the Key of the Allegory (of which sort more in this Book do occur). Whereby indeed the holy Ghost at once would intimate, that whatsoever in these visions is exhibited any where of the plagues of Egypt, or destruction of Sodom, all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mystically to be interpreted; since that Rome, or the state of the Roman Empire, the subject of all those plagues, is mystical Sodom and Egypt. Now there fall out passages concerning the Egyptian plagues, in the d●scription of the Trumpets and Phyals, as also in this very history of the Witnesses; concerning the destruction of Sodom, in the judgement of the Beast, Chap. 19 20. and 20. 10. the meaning of all which is to be opened by this Key. Hence also Chap. 11. it may be demonstrated, that the subject of the Trumpets is the Roman dominion. Because some of theirs are Egyptian plagues, and upon what should Egyptian plagues be inflicted but upon Egypt? and this is Rome by the authority of the holy Ghost. So concerning the great City the matter is plain. But what that * Street. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the City may be, whereof here is mention, is not so easy to be known. Surely for a street or for that which in Latin we call platea, or a market place, or any other place within the City it seemeth it cannot be taken; and that for the reasons following. 1. For, first the Lord Christ who is said to be crucified in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was crucified neither in any street or market place, or court of the City of Rome nor of jerusalem; but without the gate of the one, (Heb. 13.12.) and only within the Province of the other, by Pilate the Governor. Therefore * The street of that great City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not any street, or broader way within the walls of either City, but a place without the City. 2. It is very like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put in the singular number doth note out some thing of that sort or kind, whereof there is but one in a City, not more. But there are more streets than one in every City, at lest in a famous City. 3. It is to be thought that the bodies of the Witnesses ly● there, where they be overcome in battle. But it is not the custom for Armies to encounter within the walls of a City; but if not in the enemy's land, at least in the Region and Provinces subject to the City. 4. Whose slain carcases might be openly beheld for three days and an half by people, kindreds, tongues, and Nations, and care taken that they should not be buried; these lay not in any street or broad way of a great City, but either seem to have been dispersed, or carried about through the Provinces: to which therefore the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be applied. And if any shall say, that the Army of the Beast whereby the Witnesses are discomfited and slain is compact out of several people and tongues, and therefore they could easily behold the dead bodies of those whom they had slain: we must have recourse to the former Argument; that such Armies use not to meet within the walls of a City. For at any hand the thing is to be so expounded, especially where no reason of an allegory can be pretended, Chap. 11. that no absurdity be committed against the literal sense. What else therefore sha●l we say here, but that by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is signified the whole Region and Territory subject to the dominion of the City; and that that signification was drawn even from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to which it often answereth in the Septuagint Translation? to wit, after the manner and use of the Septuagint who in translating of an Hebrew word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of many significations, are wont to use a Greek word which properly answereth it but in one sense, to express the force of it in another sense, as by many examples may be proved if here it had been pertinent. And now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews signifieth, whatsoever is altogether without the house, whether without buildings, as streets and ways in Cities, or without the City, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Region or ground lying about it. Surely job 5. 10. where in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fields, the Chalde rendereth it: who giveth rain upon the face of the earth, and sendeth waters upon the face of the province or region of the people: or from the notion of breadth, as though it were the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esay 8. 8. And the stretching out of his wings (that is of the Assyrian) shall fill the breadth of thy Land, O Immanuel. And Revel. 20, 9 concerning Gog and Magog, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They went up on the breadth of the earth, and compassed— the beloved Citi●. For hither it tendeth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the other word which the seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth breadth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have all one and the same letters, and both of them by the Chaldeans are expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, to conclude, by the notion of breadth, which is proper to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Ghost would intimate the largeness of the dominion of that great City, wherein it hath, and at this day doth exceed all other Cities: as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been put for * Upon the large region. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Surely the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adjective put Substantively, and thereupon some what ought to be understood; and truly one thing and another may be, to explain the signification thereof: neither know I whether that signification of a street may at all be found among the ancient Greek Writers. And now, to whom this interpretation shall approve itself, Chap. 11. to him it cannot be obscure any more; either why Christ is said to be crucified in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the City of Rome, or where the dead bodies of the slain Witnesses are to be cast forth; to wit, not in the City of Rome, but within the Roman dominion. Truly I know very many of ours that may come to the same end, do understand here by the name of the City the whole dominion of the City. But then I pray you what shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be? for (according to this interpretation) it can be neither of those two things of which it must of necessity be the one, to wit, either the Roman dominion, or else some province thereof. Not the dominion, as which is expressed already in the name of the City itself; not any province, because a great City may have many such, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth something that is one and singular being put in the singular number. But it shall suffice to have noted these things of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the street of the great City. Let us now proceed to the rest. And (the men) of the kindreds and people, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. Or, and there shall be of kindreds and people, and nations which shall see their dead bodies, etc. Whether this be to be taken for a part of cruelty, or benefit, it is doubtful; nor is it to be determined but by the fulfilling of the prophecy. For it may be taken either as proceeding from enemies, adding this disgrace to the great slaughter which they had made, the denial of burial to the dead bodies of the slain: or as from friends and favourers of the Witnesses, to wit, by this means providing for them as it were by and by to rise again. For howsoever it was otherwise a part of a great cruelty, not to bury the dead, and to be cast out unburied was esteemed, especially among the jeves for an exceeding ignominy: yet those which were so slain that they were not plainly in despair, but that they might be restored to life again, it is to be accounted a benefit to hinder them a little while from close burial. If we must hold the first to be determined; by this Type seemeth to be intimated some note of Infamy or Ignominy wherewith all the followers of the Beast not contented to have slain the Witnesses, will moreover punish them. If the latter; some rescue from the reformed people, for fear of whom, as being in multitude the greatest part by fare, and therefore the wound being yet fresh Chap. 11. and things not as yet settled, not to be provoked to desperation without danger; or at least by secret means and favour, it should come to pass, that the Witnesses should not be so dealt with, that there were no hope of reviving. Achmetes out of the learning of the Indians Apotel. 130 If any in his sleep shall seem to himself to be buried, that burial tendeth to the full certainty of his ruin: If he shall seem to see some defect of things pertaining to his burial, that defect is referred to hope. If thou now inquire whether any thing in the Text appear, which inclineth more to this interpretation than the other? I truly should draw this for an Argument of this matter, that since here he declareth the subject in manner and words different from that when he speaketh of enemies in the verse following; he would not have the same to be understood here as there, but divers; there certainly enemies, but here friends of the Witnesses. For of the enemies in the verse following rejoicing and sending gifts one to another, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they that dwell upon the earth. But of those that will not suffer the dead bodies of the Witnesses to be put into graves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the people, and kindreds, and tongues, and nations, partitively, as if he would note some certain ones of a divers disposition from the rest. Let the Reader judge. Three days and an half. That is, as it seemeth three year and an half. For those things that are foretold to be done then, do argue, that they cannot be understood of days in proper sense. For can any man believe, that the small space of three days and an half is sufficient, either for spreading the fame of the death of the Witnesses, or for the sending of messengers with gifts to and fro among the Nations? Nay, it were not indeed sufficient for the providing of them. Add hereunto that the half of a day properly so taken, or twelve hours, were altogether unfit for determining of such acts. For such matters are not wont to be observed by hours, but by months, at least by whole days. In the mean time it is to be observed that the time here is computed, not of the kill of the Witnesses, but wherein they lay dead and without life, now after they were slain. But how long the war itself shall last, and how long time shall be given for the kill of the Prophets, nothing but the fulfilling of the prophecy will teach. Chap. 11. And they that dwell upon the earth shall rejoice over them, and Vers. 10. shall be glad, and shall send gifts one to another, because these two Prophet's tormented them that dwelled on the earth. Concerning the manner of sending gifts in a public joy or in great gladness; See Esther 9 19 22. But after three days and an half, the spirit of life from God entered into them, and they stood upon their feet, and great fear fell Vers. 11. upon them, which saw them. Such as the death of the Witnesses was, such shall be their raising up or resurrection from the dead; to wit, a restitution to their former estate; and that not so much by any humane power or aid, as the finger of God, who is wonderful in his works. For (these words) the spirit of life from God entered into them, intimateth this. Achmetes apotelesm. 6. and 7. out of the learning of the Egyptians and Persians. If any shall seem to see in a dream the raising of the dead, that matter signifieth the delivery of those that be bound and an end of wars. Apot. 7. a freedom from calamities. You may see, Ezek. chap. 37. And they heard a great voice from heaven saying unto them, Vers. 12. Come up hither, and they ascended up to heaven by a cloud (or in a cloud) and their enemies beheld them. The witnesses shall not only be restored to their place and former station, but shall be even advanced into some more excellent degree of honour and power. For to be carried in a cloud, and to ascend into heaven, doth signify that. See Dan. 7.13. Esay 14. 13. and 19 Whereupon in the declarations of dreams, which Apomasar or Achmetes that Arabian whom I have so often cited, hath gathered out of the ancient monuments of the Egyptians and Fersians it is read, if a King shall seem to himself to have sitten in the clouds, and to be carried whither soever he would, the Barbarian enemies shall become his servants, over whom he shall reign with authority. Also, if a King shall seem to himself as it were to have ●lowen to heaven where the stars should be, he shall obtain eminency and fame above other Kings. Likewise, if a King being ascended up shall seem to himself, to be set in heaven, he shall reduce a country greater than that which he possesseth under his power, Apotel. 162. and 164. These things I bring in to this purpose, that I may show that this parable was used in that meaning which I say by Chap. 11. the Prophets of God according to the custom of the East. The ministry therefore of the witnesses sha●l not be despicable as before, neither shall they be reckoned among the abject and contemptible sort of men. So that that which our Saviour said of himself, Luk. 24. 26. Did it not behoove Christ to suffer these things and (afterward) to enter into his glory? shall be effectually verified also in his Prophets. And who knoweth whether or no the reformed Church shall be worthily punished for the reproach offered Christ in this behalf, by the taking away of the witnesses for a time; because they reverenced them not according to the dignity of their embassage, while they enjoyed them. It is too well known what offence the reformed Churches commit in this behalf: and that while the Prophets of Christ mightily bestirred themselves in reforming of the Church of God, others in the mean while disgraced that most sacred work, by pillaging and interverting the maintenance thereof; not leaving in some places so much as food (to the great disgrace of true Religion) whereby the Ministers thereof might be honestly sustained and according to the dignity of their calling; much less that any thing should abound which they might set aside for the enlarging of the reformation, the necessities of the holy war, the relief of afflicted brethren, and other pious uses. Was not that prevarication of this kind, for which the jewish Temple was given to Antiochus Epiphanes to be profaned, and the Religion of the true God likewise to be trodden down for the space of three years? An Host (saith Daniel) shall be given to him against the daily sacrifice by reason of transgression, and it shall cast down the truth to the ground, and shall do it and prosper. Chap. 8. 12. See also the history in the second book of the Macchabees from the beginning of the third Chapter to the Saint and judge. But I will touch upon this sore no more. This only I will add. Happily this increase of honour and power shall happen to the witnesses after their resurrection by the command of the Supreme Magistrate (which seemeth to be that voice from heaven) as in recompense of that infamy and ignominy, wherewith the followers of the Beast did punish them being dead; if so be that were signified by that prohibition of burial. And the same hour there was a great earthquake and the tenth Chap. 11. part of the city to (wit that great one) fell, and there were slain in Vers. 13. the earthquake seven thousand names of men. At what time the Witnesses or Prophets returned to life and ascended into heaven, there was a great earthquake, that is, a great commotion of the Nations, and alteration of Politic affairs; whereby indeed a way is opened for the Witnesses, and power given them of reviving, with so great increase of dignity and authority. In that stir of Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tenth part of the city is overthrown, and there are killed seven thousand names of men. Of which words, that as fare as may be possible in a future thing, we may attain the nearest meaning to the truth, two things are by us to be premised and proved. First, since there is no fall of the decaying Beast but is contained in some of the phyalls, therefore the sam● destruction of the Beast is here described which belongeth to the pouring out of the fift phyall. For proof, there is the same subject of the plague in both; there, the seat or throne of the Beast, here that Great City. For that that Great City, to wit Rome, is the seat of the Beast, is so evident, that there needeth no proof. Further it is confirmed; because the destruction which is here described, doth so nearly go before the utter abolishing of the Beast at the seventh trumpet, that nothing is showed to have come between but the departure of the second woe. And now the utter abolishing of the Beast is the work of the last phyall; the departure of the second woe or of that plague from Euphrates, is of the sixth phyall. Therefore the destruction of the great City which next preventeth that departure, falleth into the fift phyall. The other thing by us to be premised, is, that the fall of the great City, is the very same destruction of Babylon which is sung, Chap. 18. It is proved, because it is certain out of the same Chapter, that that destruction of Babylon or of the City Vers. 2. of Rome, was to go before the full destruction of the Beast, and the Imperial Reign of Christ to be begun with, the seventh trumpet. But now the destruction of the same City which is here declared, doth so nearly go before that same kingdom, that the spirit, presently passeth to that kingdom, and the description of the seventh trumpet, without mentioning any other destruction besides. It must needs therefore be that the same destruction of that City is described in both. For who can be persuaded to think that the holy Ghost should altogether let slip that Chap. 11. great destruction, interposing the mention of some less destruction, and with it no way to be compared. These things being thus, it followeth, that the interpretation of this place is to be directed by the rule thereof, and as it were to be tried by the same touchstone; and so such a meaning of these words to be sought, as may agree with the description of that destruction of Babylon. Which how it may be done let us now see. Philippus Nicolas a Divine of the Augustine Confession, a learned and acute man, thinketh that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the Decharchie of the City, or the ten kingdoms subject to the dominion thereof, which forsooth in this stir of the Nations, should fall away from Rome, to the Empire whereof they had been subject so many years, not obeying the command thereof any more. To wit, the very same which is in another place said, The ten Kings which had delivered over their power to the Rev. 17. 16. Beast, then when the word of God shall be fulfilled, shall hate the Whore, shall make her desolate and naked, shall eat her flesh and burn her with fire. But such understanding of the word ●EKATON howsoever it first offered itself even to me, thinking of the meaning of this place, and by reason of the concinnity of the matter itself did like me very much: yet afterwards considering it better, it seemed somewhat harsh and unusual; that I fear it will not easily be approved, by those who desire a plain and genuine interpretation. I seek therefore another interpretation. And first it cometh into my mind, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is happily a name of tribute; either of that which the Pope receiveth out of the whole kingdom of the Beast, or of that which the City itself receiveth out of her large possessions by right of Lordship. That tenth of the City shall fall in that great commotion of affairs, that is, shall cease; and thereby is intimated, that the principality of the City shall be utterly extinguished; to wit, deprived of the ground allotted for her patrimony (and the Pope thence driven by force) losing the prerogative and dominion, which she was wont to have over Cities and People fare and wide; when, that Prerogative and Dominion which she had gotten, shall continue no longer; to wit, the Metropolis of the Kingdom of the Beast, or Seat of the false Prophet. For it is known, that tribute is the Symbol of Dominion, and by that name the most Provinces, under Chap. 11. the Empire of ancient Rome paid yearly the tenth part of all their fruits. Which that it was usual also in the Eastern kingdoms, may be proved as well out of 1. Macca●. 10. 31. and 11. 35. as also out of that brief of all the power of a King, 1 Sam. 8. (but take heed thou take not that which is said there of tithes to be meant of sacred tithes, they were the Kings, and used to be paid to Kings as to God's Vicegerents:) which also Aristotle confirmeth in the second Book of his Economics. Therefore it ought not to seem strange if any man should here affirm, that by the name of tenth a kind so commonly used, there may be meant any kind of tribute in general belonging to the City. But there is no need to come to that, sigh in Italy that manner of tribute hath not yet worn out of use, and furthermore the Pope of Rome, in his Ecclesiastical Empire now long since hath imitated the same: by exacting yearly the tenth part of all Ecclesiastical Benefices. But one thing hindereth this interpretation, namely, that then it should rather have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Furthermore, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fell, (whereby it must needs be that some effect agreeable to an earthquake is signified) is not pliant enough to such interpretation. Yea, if it could stand, yet it should seem to express the ruin of Babylon (wherewith we presuppose it to be the same) too obscurely and weakly and not answerably to so great a ruin. At length therefore, until some one shall inform something more certainly and more agreeable to the Text; I fall to this, that I conceive by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tenth part of the City, is understood truly a part of the City, but not any part of the City as it is at this day, but the whole; I say the whole Pontificial Rome, which is the tenth part of that ancient Rome. Which that it is so, and that it is not at this day more than a tenth part of that old Rome such as it was in john's age, may be perceived by the demonstration following. For tru●ly Lipsius affirmeth, * Or maintaineth. that old Rome such as it was in john's age, as touching the form, was in a manner round, but not exactly; that the Semidiameter thereof, from the * A milliario a●reo. golden pillar standing in the head of the Market place of Rome to the utmost of the buildings was reckoned for seven miles to conclude that the compass of it was forty two miles. Since therefore it was not exactly round, for the measuring of the plot thereof let us Chap. 11. lessen the Semidiameter one mile (to wit, so much as in a six angled figure should be lessoned in the side for the Perpendicular line) there will be six which multiplied with 21. the half of the circumference, it will give the plot of the City to be 12●. But now the present or Pontificial Rome hath not in compass but thirteen or fifteen miles, as they know saith Lypsius, who have measured it; the form as may be seen by the plot thereof next to a foure-square, somewhat long as it were in a double proportion. For the measuring of which therefore, let there be placed a draught of parallel lines right angled, whose perimeter may be fifteen, the longitude double to the latitude, such doubtless as will be out of the sides 2½ and 5, which being multiplied between themselves, a plot 12½ will be the product. Now the number 126 doth comprehend the number 12½ ten times. Therefore the later plot is of the former, and consequently Rome at this day of that ancient Rome, the tenth part, which was to be demonstrated. Who so is not so well accustomed to this manner of demonstration let him use the judgement of his eyes in the following plots. hexagonal diagram of Rome Ancient Rome in compass 42 miles Rome at this day in compass 15 miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tenth part of the City. We cannot certainly here examine all things exactly; but it is wonderful that that which we are able is so agreeable. I define the circuit of the City at this day by the walls wherewith Chap. 11. now it is compassed: for without, contrary to that of old, it is not at this day inhabited, but the whole, how great soever it is, is enclosed with walls, and walls which the Pope's Hadrianus the first and Leo the fourth as it were by fatal instinct made the utmost bound thereof, being now become the Seat as it were of the Pontificial kingdom, for so Blondus delivereth, that the walls which are now extant were built by Hadrian 1, by gathering 100000 crowns out of Thuscia. Those afterward, as it is known out of others, Leo 4 either repaired or finished about the year of our Lord 850 and by adding that part which is beyond the river or builded by Leo, made up the City in that form and circuit wherein it is now seen. And although it hath much of the space enclosed within the walls void and not inhabited, yet since walls are to be reckoned amongst the chief works of the City, the City itself cannot be thought lesser than the walls: larger indeed it might be, if it were (as in times past that old one was) extended every way without the walls with continued buildings. That I may now at length make an end, the sum cometh to this; the holy Ghost would say or intimate this, that so much of the great City, as had remained to this earthquake, was at that time ruined, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tenth part of the City, neither was there any more to be standing at that time. Nine parts many ages before were to fall, and truly we see they are fallen; partly by destructions and ruins, which the Barbarians so many times brought upon it, partly decaying with overmuch oldness, partly also (as at the fourth trumpet we have showed) thrown down with thunderbolts: the Tenth was reserved by destiny for the Pope of Rome, which was to be ordained head of the new Empire, and mother of the Christian harlots. This by that earthquake which shall be joined with the rising of the witnesses shall be utterly demolished. Yet notwithstanding happily it was not necessary that we should interpret the speech of the holy Ghost concerning the tenth part of the City so strictly as we have done, according to Geometrical rules: it would have been sufficient, if, as in times past when ●andling the destruction of the jewish people he said by Esay, the tenth thereof shall be reserved, and shall return into Esay 6. 13. their land: so here we may understand, not so exactly the tenth, Chap. 11. as some least part, as it were the tenth, of that ancient largeness of the City of Rome, should remain for the seat and last destruction of this Beast. It is added: and in the earthquake were slain seven thousand names of men. Here if by names of men we understand heads of men, or several men: the number seemeth over slender, and not agreeable to the greatness of the destruction which other where the holy Ghost intimateth. For shall not the number of the slain be fare greater, in the destruction of Babylon, than seven thousand men? And is it likely that the pouring out of the fift phyall upon the throne of the Beast, should pass away with so small a slaughter of men? That this scruple may by some means be satisfied; First, it is to be observed, that by the name of the City here is understood, not citizens and inhabitants, but buildings and walls, that is, the royal Seat of the Beast: and so a double ruin of Babylon is described in these prophecies: First, of Babylon taken for the royal City of the Beast, to wit, the City of Rome, at the fift phyall: Again, of Babylon taken for the Citizens or State of Rome; which doubtless the Pope with the Senate of Scarlet Cardinals & the other company of Citizens, especially Ecclesiastical do make. Who, Rome being destroyed and burnt, betake themselves to dwell elsewhere, to be reserved for the last phyall. At the pouring whereof it is said above other destructions of any Land, Nations, and Cities, in that greatest earthquake of all which ever have been, even that Babylon the great came in remembrance before God, to give unto her Rev. 16.19 the cup of the fierceness of his wrath: when as notwithstanding that burning and overthrow of Babylon, which is described in the 18. and 19 Chapters, doth altogether prevent the full destruction of the Beast and false Prophet, as in the text there is manifest. I know some do otherwise untie this knot, saying that Babylon which is mentioned at the last phyall, is Constantinople, the Metropolis of the Turks: but they shall never persuade me, that the holy Ghost in the first and chiefest representation of all used so notable an * Homonymia, and to understand two, not always only When by one word divers things are signified. one and the same Babylon, though in a double respect. That we may come therefore to the purpose. It may happily come to pass, that the former destruction of Babylon, that is, the ruin and overthrow Chap. 11. of the City of Rome, is to be acted without any cruel, much less total putting to death of the Citizens. And although the smoke thereof shall ascend evermore, that is, she shall be wholly Revel. 19.3. turned into ashes, and made even with the ground, never after to be inhabited; yet notwithstanding a great part of the Citizens shall escape out of the destruction of the City; either because they shall betake themselves to flight in time, or for some other cause, which the event will manifest. And this is one way, whereby the scruple concerning the oversmall number of the slain may be satisfied. Another is if we say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of men, happily is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of name, for such * A figure, when words are understood contrariwise. Hypallage is not unusual in the Scripture, that in the government of Nouns, that that Noun which is in stead of the Epithet should go before the other. The places of Scripture following witness this, Leu. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the silver of shekels for shekels of silver, or silver shekels. And vers. 3. of the same, and Chap. 7. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncleanness of a man, for a man of uncleanness, that is unclean, Rom. 9 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the law of righteousness; for the righteousness of the Law, and Ephes. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the riches of his grace for his rich grace, and the like. And a name is familiar almost in all tongues for renown, especially in the holy tongue; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of name, are men of renown, children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without name (job 30. 8.) Numb. 16.2. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignoble, or base; in the Chalde, Idiots. Whence Beza in his annotations upon Ephes. 1. 21. and Philip. 2. 9 concerning the exaltation of Christ above every name; as also Heb. 1. 4. taketh Name in the signification of dignity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worth. Such interpretation if we follow (neither do I see what should oppose it) the name of men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignities of men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of name, famous men and excelling in dignity; of whom there shall be ruined in this commotion of affairs and nations about seven thousand (and what if of the order of the false Prophets which they call the Clergy?) yet I think the number of seven thousand is so to be defined, that a few more or less after the manner of the Scripture may be understood. Of the common people what number shall fall in this war, was to no purpose to mention, since that might be conjectured by the destruction of the famous ones, neither would the holy Ghost descend Chap. 11. to reckon the offscum in the account of the slain. But yet another interpretation may be given, that there is no need to interpret it of men by poll: to wit, if we interpret the names of men, Companies and Societies of men, used to be called by their proper names no less than men in particular, as are Cities, Incorporations, Parishes, Boroughs, Covents, and the like titles of humane Companies. For these what other thing are they, if we would consider the matter, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, names of men; for so the polity of the Thebans is called by Eschynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Roman name is put for the Romans. What therefore if in this commotion of the nations seven thousand of these titles of humane Societies, whatsoever they be; whether in the City of Rome, or in the state of the Church as they call it, be to be killed? that is, subdued, by the adverse power, which the Scripture is wont to call killing? But we ought not rashly to determine of a future thing, since the Commentary of a Prophecy is the event of the things foretold. Notwithstanding to this end I have produced these things, that it may appear that the interpretation is much more free here, as touching the words, then happily is commonly accounted: when as the use of the Scripture doth not tie the word Name to some one and certain signification. Neither can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined together be any where found, but in the place we have in hand; neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply for men by poll, but twice only, Act. 1 15. Revel. 3.4. Other where it is used sometimes in one sometimes in another signification. It remaineth. And the rest were afraid, and gave glory to the God of Heaven. To wit, by their astonishment wherein even unwillingly and unthankfully they acknowledge his hand. For to acknowledge the wisdom, goodness, and power of God by what token soever, is to give glory to God. Even as they who being taken with the manner by God confess their sins, and are said to give glory to God, as Achan. It followeth: The second woe is past, and behold the third w●e cometh Vers. 14. quickly. The meaning is that that great earthquake is to continue till the end of the second Woe or the sixth Trumpet; and together with it the mourning Prophecy of the Witnesses is at length to be Chap. 11. finished. For truly after so great a victory over the followers of the Beast, and their ascending into the heaven of authority and honour, they shall put on sackcloth no more. But now if the second Woe, or the plague of the sixth Trumpet, be that overflowing of the Turks from Euphrates into the Roman Empire now long since, as there we have interpreted: it can scarcely be, but that this departure of the same plague, is that drying up of the water of Euphrates to come to pass at the pouring out of the fifth phyall, whereby the way is prepared for the Kings of the East to come, Chap. 16. 12. At which coming of the Kings of the East (lest a gap be left otherwise between either Trumpet) the seventh Trumpet seemeth to begin; and so that wonderful preparation of the Dragon, Beast, and false Prophet, for the war to be waged in Armageddon (there vers. 13, 14. together with the event thereof at the last phyall (vers. 17, etc.) ought to be placed in the beginning of the same seventh Trumpet. And surely it seemeth to be very meet, that the preparation to war, do pertain to the same Trumpet to which the war itself pertaineth. But out of this a doubt ariseth, which requireth satisfaction, and therefore not to be passed in silence. For since there is the same term of forty two months of the Beast, as is of one thousand two hundred and sixty days of the mourning of the Witnesses; and since those days of the mourning of the Witnesses are ended at the departure of the plague of the sixth Trumpet, or second Woe; it may be demanded not unfitly, wherefore the months of the Beast should not be further reckoned, since after that term no little of the Beast yet remaineth, being not to be abolished, before the seventh Trumpet is begun. It may be answered, that this cometh to pass either because then the conversion of Israel and as it were a new Kingdom beginneth (for they are called the Kings from the rising of the Sun) or because in the continuance of the Beast, consideration is had especially to the Empire of the City of Rome; but that great City the royal seat of the Beast in this earthquake is taken and overthrown: even so fare, that from thenceforth the Beast shall as it were, change his form, since being driven so from his Metropolis, it can no more be accounted for a Kingdom of seven Chap. 12. hills, (which is the other signification of the seven heads thereof). There is moreover in the Text, concerning the sound of the seventh Trumpet, and the Imperial reign of Christ in that great day of judgement: the interpretation whereof we will put off to the end of the book, that we may there at once set forth all the prophecies appertaining thereunto. The meaning of the red seven headed Dragon contending with Michael about the child birth. The first vision of the open book, which we handled Chap. 11. went through the whole course of the Revelation from the beginning to the end, and that, as elsewhere we have touched, to show the conextion of the same with the Seals and Trumpets. Now the other prophecies of the same time and Ecclesiastical affairs, come to be knit to that vision, to the making up of the body of the open book, among which The battle of the seven headed red Dragon with Michael, doth comprehend the same space of Ecclesiastical affairs with the measured Court: wherein truly the Roman Empire * Draconicola. worshipping the Dragon tyrannised with lamentable persecutions against the Church in travail with child, labouring to bring forth Christ to be King in the Roman Empire, and at least three hundred years made war against the Spirit of Christ mightily working in his servants. But the woman at last after many sorrow's cuttings and slaughters in childbirth, brought forth the King even Chap. 12. 5. Christ such as she traveled with, to rule the Nations with an iron Rod, and the Dragon being thrown down from his Roman throne, salvation and strength, and the Kingdom of our Chap. 12.10. 14. God, and the power of his Christ was brought into the Empire. The sum of the whole matter being premised for perspicuity, let us come to the exposition of the Text particularly. And there appeared, saith he, a great wonder in Heaven. Whither indeed john was called in the beginning to behold, Chap. 12. 1. & where he had beheld all the former visions. Neither do I think an other sense is to be sought of this circumstance. For it Chap. 12. is manifest even out of the end of the foregoing Chapter, that john hitherto looked towards heaven. A woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars. Truly a most beautiful image and representation of the Primitive childebearing Church; to wit, shining round about by the faith of Christ the Sun of righteousness treading under feet the rudiments of the world (whether Legal shadows, or darkness of Gentile superstition) and to conclude glorious with the ensigns of the Apostolic offspring. Most men would have the Moon to be a symbol of earthly and mutable things, which the Church of Christ contemneth as below herself, which although it be true; yet no where, as I take it, in the whole Scripture, is the Moon noted by this property. But the interpretation of prophetical Symbols, is not easily to be attained otherwhere, then from those properties which the Scripture somewhere doth warrant. And now this is certain, that the most feasts, wherein typical worship was celebrated by sacrifices, were ordered according to the motion of the Moon; as the new Moon, the Paschall, Pentecost, the Feast of Tabernacles; yea the account of the whole Ecclesiastical year depended upon the motion thereof; to which happily belongeth that Psalm 104 19 He made the Moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for festival seasons. Why therefore may not the Symbol of the Moon be referred to the Mosaical worship? which doubtless the Church by the revealing of Christ, discerneth as it were prostrate, and put under her feet: according to that of the Apostle to the Colossians, Chap. 2. 14. affirming Christ to have blotted out the hand-writing of Ordinances which was against us, and nailing it to his Cross to have taken it out of the way. Furthermore, since God is said to have created the Sun the greater light to rule the day; but the Moon the lesser light to rule the night: Why may not the Symbol of the Moon having rule over the night signify the power of darkness, or the tronpe of darkness, that is, the worshipping of Satan and of his spirits in idols? So truly that the whole matter may be transferred to Baptism, whereby the Church being to be illuminated, and to put on Christ, trampleth under feet the worshipping of Idols, Chap. 12. of Satan, and his Angels, by the renouncing of their ●ervices and pomps. For all these things did that old short form of renunciation plainly contain; and furthermore they that were to make abjuration did turn themselves towards the West, as it were to the climate of heaven whence night cometh; as on the contrary, being to make profession of their faith in Christ and the true God three in one, they turned themselves towards the East, as it were the Climate whence the Sun by expelling the darkness reduceth the day. Dyonis Areop. de Hierarch. Eccles. c. 2. Cyrill. Hierosol. Cateches. 1. mystagog. Gregor. Naz. Orat. 40. Hieron. upon Chap. 6. of Amos. Ambros. de ●is qui mysteri●s initiantur: c. 2. Moreover with respect to the same image or representation (as before also is observed) the continuance of Christian Apostasy or of Christianisme defiled with Idols, is defined by months according to the motion of the Moon; but of the woman and the Witnesses persevering in the ●aith of Christ, by years and days, according to the motion of the Sun. Yet to whether interpretation I should rather incline, I am doubtful, and whether to one of the two only, or to both. Surely the Apostle to the Galathians, Chap. 4.3. seemeth to call both of them, as well the Mosaical pedagogy, as the worship of the Idols of the Gentiles promiscuously the elements of the w●rld; the Church of Christ glorieth that both are put under her feet. Let the Reader use his judgement. And she being with child, cried travelling in birth and was in Vers. 2. pain to be delivered. The Church as universally and separately considered as an Idea, is a Mother: but as she is considered in relation to the several persons which are continually begotten in her, she hath an offspring, which she is said to travel with and bring forth to God. This in the Prophets is so familiar, that concerning that, there is no need to add one word. You may see Ezek. Chap. 16. unto vers. 21. likewise Chap. 23. vers. 4. Esay Chap. 54. Hosea Chap. 2. vers. 4, 5. The Allegory therefore in this part is not to be wrested by any man's importunity, to wit, that he separate the Mother from her offering, which yet otherwise may grow together into one and the same Church. Kimchi upon Hosea 2. vers. 3, 3. The Synagogue or Congregation is compared to a Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of universality; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Chap. 12. particulars to children. But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pangs and torments, by reason of which the woman in travel cried, were those grievous persecutions which the Primitive Church suffered in bringing forth. For it is plain that tribulations and adversity are likened to the sorrows of child bearing. Whence those words of Esa. Chap. 66. 7. Before she traveled she brought forth; before her * Partus. pain came she was delivered of a man child. The Chalde paraphraseth. Before tribulation come upon her, she shall be redeemed; before great fear come upon her as the sorrows of a woman in travel, her King that is the Messiah shall be revealed. But jeremy Chap. 30. vers. 6, 7. ●e interpreteth this representation, Ask ye, saith he, and see whether a man doth travel with child. Wherefore do I see every man with his hands on his loins, as a woman in travel? and all faces are turned into * Auriginem. paleness? Alas for that day is great, so that none is like it, it is even the time of jacobs' trouble, but he shall be saved out of it. See also what our Saviour calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 24. 8.9. Mark. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are the beginning of sorrows, etc. And there appeared another wonder in heaven, for behold, a great Vers. 3. red Dragon having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the Stars of heaven and did Vers. 4. cast them to the earth. A wonder or representation of the Empire of Rome Heathen worshipping the Dragon; whose marks are every were seven heads, and ten horns: seven heads indeed, as well for the seven hills upon which the City was builded, as also for the seven sorts of governors who were successively to govern that Citi●: the ten horns for the ten Kingdoms which were to arise in the time of the last head to which they gr●w; which interpretation is not mine, but the Angels, Chap. 17. where the more proper place will be to handle these things if any thing be to be added. In the mean time another Character of the Roman Empire is added to these, whereas it is said, he drew the third part of the stars of heaven with his tail, and did cast th●● to the earth; that is, he subjected the third part of the Princes and Rulers of the world to his Empire. For even so much, to wit, the third part of the known world in john's age, the Dominion of Rome did comprehend Chap. 12. within its limits. But a tail out of the learning of the Indians with Achmetes signifieth the attendants and train of authority, Apot. 152. but what more the tail of a Serpent intimateth, shall anon be seen. And these truly were the Characters of the Roman Empire generally; but th● effigies of a Dragon doth moreover point out the worshipper of the Dragon and the enemy of the Seed of the woman in special, that is, Rome heathen enemy to Christian●tie; and since he is red also, this noteth that he is terrible and red with the blood of the Saints. Moreover, the type of the Dragon seemeth to have reference to Pharaoh, the cruel and malignant enemy of the old Synagogue bearing children in Egypt, in like manner as the Roman Dragon was of the Christian Church bringing forth her children. For even he likewise, for the same cause is represented by a Dragon, Psal. 74. 13, 14. Tho● didst divide the Sea by thy strength; thou brakest the heads of the Dragons, (that is of the Egyptians) in the waters. Thou brakest in pieces the heads of Leviathan (the Chalde of Pharaoh) thou gavest him to be meat to the people inhabiting in the wilderness, Esay 51. 9 Awake, Awake thou, put on strength, oh arm of the Lord, Awake thou as in the ancient days, as in the generations of old. Art thou not that arm of old that hath cut in sunder the pride of Egypt and wounded the Dragon? So Ezek. 29.3. Pharaoh King of Egypt the great Dragon? In all these places in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the seventy, Symmachus● and Jerome do translate Dragon, and truly the Syriaque interpreter calleth the Dragon in the Revelation always by that name. The Arabian tongue saith Drusius is to confirm it, wherein a Dragon is called Thennin. And Exod. 7.10. And Aaron cast down his rod before Pharaoh, and it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent or Dragon. Surely, sometimes it signifieth a Whale or great Fish, but as it were a Sea Dragon whereof doubtless it beareth a certain resemblance. But thou wil● ask wherefore is there so much ado about this word? Doubtless, that I might show that what shape Satan abused of old for the overthrow of the first Adam; in the same type of that infamous and cursed living creature, it is the manner of the holy Ghost to set forth the kingdoms possessed by the Devil and mortal enemies to his Church the seed of the woman. And the Dragon stood before the woman which was ready to be Vers. 4. delivered for to devour her child as it was borne. Chap. 12. To wit, as Pharaoh laid wait for old Israel borne in Egypt, and as after Herod for Christ the son of Mary our Lord: ●o the Roman Dragon laid wait for mystical Christ which the Church was to bear, that he might slay him presently after his birth. And she brought forth a man child, who was to rule all nations Vers. 5. with a rod (or Sceptre) of iron. That is, she brought forth mystical Christ, or Christ form in his members, the son not of Mary but of the Church; according to that of the Apostle to the Galat. Chap. 4. 19 My little children of whom I travel in birth again, until Christ be form in you. For since the words are a periphrasis of Christ, it must needs be, that some Christ be set forth in them; to wit, as in prophetical Types best beseemeth, not Christ verily, but analogically so called. Who, saith he, was to rule all nations with an iron Sceptre, that is, authority being obtained by force of the sword, or by war; seeing he was to have rule over them, which from the beginning were not Citizens, but either enemies or strangers; he had need to subdue them, before he should rule them. The words are fetched out of Psal. 2.9. not according to the modern reading of the Masoreth, but the old reading of the 70. and the not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, not break them, but rule them. Apostles. Of which that this is the meaning, I seem to gather out of Chap. 19 vers. 15. where in like manner as in the Psalm, they are used of Christ our Lord, to whom originally they agree: Out of his mouth, saith he, went a sharp sword, that with it he should smite the nations: for he shall rule them with a rod of iron. But here they are attributed to mystical Christ or a Christian man, the birth of the Church among the Gentiles, who is described according to the type of Christ his head; to every such one of his the Lord promiseth that he at length will give the like power, under the name of the Church of Thyatira: He that overcommeth, saith he, and keepeth my works unto the end, to him will I Revel. 2. 26, 27. give power over the nations, and he shall rule them with a rod of iron, and as the vessels of a potter they shall be broken to shivers; even as I also received of my Father. It will something help in this place to hear the words of Andrea's where with he Commenteth upon the meaning of Methodius upon this place: The Church, saith he, by those who are initiated by Baptism, without intermission begetteth Christ; as being to be form in them to the consummation of the fullness of their spiritual age. A man child Chap. 12. is the people of the Church— by whom Christ in his Godhead as it were a sword in the strong hand of the Romans, doth rule the nations. He alludeth to the type of the fourth kingdom in Daniel, concerning which I agree not with him (for how could David allude to that?) otherwise it is not much from the scope, as now shall appear. And her child was caught up unto God: and to his thro●●. Vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the throne of God. The son of the woman A figure, when by two words one thing is signified. was caught up to the throne of God, that is, lifted up to the Roman throne, where he should rule the nations with that authority which was spoken of. Surely, Christ the son of Mary is properly lifted up to the throne of God; but mystical Christ or Christ form, whom the Apostolic Church brought forth, is analogically lifted up. For truly the throne of higher powers (as the Apostle calleth them) is the throne of God, a terrestrial heaven: There is no power (saith he) but of God. Whence in the declarations of the interpretation of dreams; If any shall seem to Rom. 13.1. himself in his sleep to be lifted up to heaven, they do interpret it of royal Sovereignty. It is also known that in the holy tongue the Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Gods: God standeth Psal. 82.1. in the Congregation of * God. the mighty, he judgeth among the Gods: Vers. 6. likewise, I have said you are Gods, and all of you the children of t●e most High. Therefore even as they are said to ●it in Moses chair, who teach the Doctrine given by Moses: so in the Throne of God, who are his Vicegerents upon earth. That therefore the Child of the Apostolic Church is said to be caught up or received to the Throne of God; is all one as to be lifted up to that excellency, as it may ●it as it were with God; which I say, is meant of regal advancement. And this was then fulfilled, when as Christians bore the sway under Constantine the Great and his successors, the Dragon being thrown down. But thou wilt say, ●ince it was said that that mystical Christ shall rule the Nations over whom he should reign with an iron Sceptre, even as Christ the Lord should do: with what manner of war and with what battles (if this be the meaning of that iron Sceptre) hath that Child of the Apostolic Church subdued the Roman Empire unto itself? I answer by a double war; first spiritual, wonderful, and divine, against Devils the Princes and Gods of that world: which certainly it stoutly waged, Chap. 12. the Army of Celestial Angels aiding it against the enemies; which afterward shall be handled: but the other even corporal then when it had attained to the Throne; which so many famous victories do witness, partly of Constantine against Maxentius, Maximinianus, and Licinius; partly of that great Theodosius as well against others, as against Eugenius and Arbogastus the Devil's Standard-bearers; before the stubbornness and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire (being utterly broken and consumed) ceased. But before we depart hence, one thing yet remaineth to be spoken of: to wit, that the Child of the Woman was not lifted up to the Throne of God so soon as it was borne, but so soon as it was grown ready for a Kingdom. Therefore it is said she had brought forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was to rule, to wit, not presently, but when he had grown up. Even as also Christ the son of Mary, our Lord, (whose likeness in all things this mystical Christ the Child of the Church doth resemble) being taken up to the Throne of God, entered his Kingdom, not so soon as he was borne, but when as likewise he was come to his perfect age; there to sit until he shall have made all his enemies his footstool. It followeth, And the woman fled into the wilderness, where she hath a place Vers. 6. prepared of God, that they should feed her there a thousand two hundreth and threescore days. Which since it is afterwards to be repeated, and somewhat more fully to be described, we will put off the exposition to that place. And there was war in heaven; Michael and his Angels, fought Vers. 7. with the Dragon, and the Dragon fought and his Angels; but prevailed not, neither was their place found any more 8. in heaven. It hath been said, that the woman in travel with her child being safe, escaped the Dragon's lying in wait. But how it came to pass that he who had so diligently watched her, not withstanding failed of his purpose, now at length beginneth to be mentioned To wit, that it came to pass by the help and succours of Michael, who went forth valiantly to fight against the Dragon lying in wait, and becoming Conqueror, thrust him down from heaven into the earth. Thereupon the woman's son not only escaped Chap. 12. safe, but was lifted up to the throne of God, and she herself departed into a place safe from the fury of the Dragon. And there was, saith he, war in heaven, etc. To wit, while the woman was in travel; not after she was delivered, as many take it. For it is certain out of the 14. Vers. that this war was waged before the flight of the woman into the wilderness. But the woman fled not into the wilderness, before she was delivered, and her son caught up to the throne of Majesty. Vers. 5, 6. Michael and his Angels fought with the Dragon not alone, but taking with them the Martyrs and Confessors of Christ their King, for whose cause they fought. Concerning whom therefore a little after it shall be sung in the triumphant song, that they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death: which cannot be spoken of bare and sole Angels. And the Dragon fought and his Angels, that is, the Devils taking with them likewise the Roman tyrants, and their ministers which worship them. But thou wilt demand who is this Michael? Not, I suppose, Christ himself, but as in Daniel, unless I be deceived, is manifest, one, yea even the chiefest, of the chief Princes, or seven Archangels, Chap. 10. 13. to wit, that great Angel, who in the same is said, to stand for the children of God. Chap. 12. 1. and whom Christ that great chief General, and consequently, King of Angels and men, hath so opposed against Satan and his black guard raging against his Saints. For the Angels are sent forth, for the safety of them who are heirs of salvation, Hebr. 1. 14. and they protect and defend them, according to their hidden and invisible manner of working, against evil spirits, which work in men, that are enemies of God and his Christ; although they appear not in a visible shape. So that in this war (we have in hand) of the Primitive Church of Christ against the Roman worshippers of the Dragon, the Angels under Michael their Captain acted their parts; as well by strengthening the holy Martyrs and Confessors of Christ against the threats of tyrants, and violence of torments, and mitigating their pains in agonies, and sometime taking away plainly the feeling of any pain; as also by breaking and weakening the force of the adverse spirits, sometime on a sudden casting lets and impediments in the way of the persecutors who were led by their instinct, frustrating their purposes, sometimes by casting Chap. 12. terrors and other distractions into the mind, so that thereupon desisting from their project, they have granted, even against their will unto the Church truce and space of breathing: until at length, after three hundred years war, when as it seemed to Christ to have now enough exercised his, and was pleased to bestow a full victory upon his Angels; the child of the woman, Christians prevailing, being placed in the Imperial throne, the kingdom of the Devil being conquered suffered a wonderful great fall. For this is that which he saith: The Dragon prevailed not, neither was his place found any more in heaven, that is, being conquered and put to flight with all his forces he was deprived of heaven. (In the saying, prevailed not, there is an Hebraisme of which afterward). And the Dragon was cast out that old serpent, called the Devil Vers. 9 and Satan, which deceiveth the whole world (that is, persuadeth to Idolatry, and hitherto had possessed the Roman Empire) he was cast out into the earth, and his Angels were cast out with him. That is, he with all his * Daemons. Devils (hitherto worshipped instead of God) were thrown down from the top of their divinity which they enjoyed, to the bottom of execration and contempt. That what is read to have come to pass long ago in the delivery of Israel from the tyranny of the Egyptian Pharaoh, whose likeness this Dragon ●areth, that God executed judgement upon the Exod. 12. 11. gods of the Egyptians: the same shall find place here at least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according Numb. 33.4. to the letter. The jews deliver, that it was so even there also. I or see both the Targums, R. Solomon, R. Aben Ezra, with R. Moses ben Nachman, etc. Neither is there cause that any should wrest the clear words of the Scripture to another meaning; especially since it may seem that Esay 19 1. hath allusion thereto. Prevailed not, for was overcome, is an Hebrew figure, as I have said, whereby the Adverbs of denying do express the contrary of that to which they are applied; as in this same vision a little after is used, they loved not their lives unto the death, that is, they Vers. 11. valued their life at nothing, or they spent it freely for Christ. For this kind of speaking with the Hebrews is not of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. diminution, but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. augmentation. So, Pr●v. 12. 3. A man is not established by wickedness, that is, shall be utterly removed and rooted out. Chap. 12. The same Book 10. 2. Treasures of wickedness profit nothing, that is, they hurt, they damnify. 17. 21. The father of a fool shall have no joy, that is, he shall be grieved. And, 1 Cor. 16. 12. If any man love not the Lord jesus Christ, let him be Anathema, that is, whosoever hateth and blasphemeth. See Bux●orf. Thesaur. Gram. lib. 2. cap. 19 So here, The Dragon and his Angels prevailed not, is the same as, they were utterly vanquished. But a more full History of this victory, I have already made at the interpretation of the sixth seal, with which this fall of the Dragon doth contemporize; yea it is the argument of that seal, as fare as it respects that notable change of the Roman Empire. But that which I have said, concerning the Child of the woman placed on the throne of the Empire and the Christians then bearing sway: that truly is clear and evident out of the triumphant song which is annexed. I heard, saith he, a loud voice saying in heaven, now is come Vers. 10. salvation and strength and the kingdom of our God, and the power of his Christ, for the accuser of our brethren is cast down, which accused them before our God day and night? But they overcame him by the blood of the Lamb, and by the Vers. 11. word of their testimony, and they loved not their lives unto the death— Which words, as they are most clear, and spoken without any obscurity of allegory; so are they the key for interpreting the whole vision. For hence it may plainly be perceived, as well what that lifting up of the child of the woman to the throne of God may be, to wit, an introduction of salvation, strength, and the kingdom of God, and the power of his Christ into the Roman throne; as also by the vanquishing of what enemy he came to the kingdom, to wit, by the throwing down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of that Accuser who day and night accuseth the brethren, and traduceth them before God; to conclude what manner of forces Michael and his Angels used with him in that battle against the Dragon and his guard, to wit, the holy Martyrs and Confessors, who overcame him by the blood of the Lamb, and by the word of their testimony, because they loved not their lives unto the death, that is, they freely yielded their lives unto the death. And surely it is altogether impossible, that the lifting up of the child of the woman, the throwing down of the Dragon, and the introduction of the kingdom Chap. 12. of God and Christ should not level at one and the same event of things; since the flight of the woman into the wilderness, beginneth from them all as it were from one certain term of things, Vers. 6. and 14. Now that Satan here is called by a new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Accuser, who before is styled Dragon and Devil; it is to be understood that this also proceedeth from the custom of the Hebrews; by whom indeed he is called by the same name, which they have now long since taken into their own language. For they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kategor. R. I●da in the book Musar, as Drusius citeth him: Kategor, saith he, is Satan, the adversary or wicked accuser, who is adversary to man, or acc●seth him before the blessed Creator. Maiemonides ad Pirke Avoth (where in Gnome R. Eliezer both this and the word Paraclit of contrary signification, derived also from the Greeks, is used) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, He is termed Paraclit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an advocate who pleadeth for the good of a man before the King; the contrary whereof is Kategor, an accuser. For he it is who trad●ceth a man before the King, and endeavoureth to kill him. And surely, if ever, then during the time of this child bearing and war, Satan worthily deserved the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accuser and malicious detractor. Which so many reproaches and infamies do witness, wherewith the Dragon-worshippers all this time overwhelmed the Christians, objecting against them Thyestaean feasts, Oedipodian incests, adultery, promiscuous lusts, murders, treasons against Princes, plagues, famine, burn of houses, and what public calamity soever happened. But it seemeth here rather respect is had to the History of job, where Satan by accusing and calumniating brought to pass, that he was permitted by God to try job by temptations and tribulations. That which here also the holy Ghost intimateth to be done by him, according to his custom. The skilful will understand what I mean. It followeth in the triumphant song. Therefore rejoice ye heavens, and ye that dwell in them (that is Vers. 12. ye holy Angels and blessed spirits, by whose labour happily employed this victory is gotten) woe to the inhabitants of the Earth and of the Sea (that is the world) for the Devil is come down unto you, having great wrath (and therefore Chap. 12. like to hatch some new mischief) because be knoweth that he hath but a short time. For although even from that time forward by Constantine the Great he was cast down from the Roman throne, yet the worshipping of the Dragon continued with the people some time: hereupon when, not very long after, he perceived ●e must be at length also thrust out, and that the whole Roman Empire should be washed with the Baptism of Christ, matters coming to that pass; being all in a rage, he studieth to bring the victory of the Church, by what way possibly he could into danger; and if he should fail of his purpose, or be cast out, to undermine it by some new stratagem. In both which we shall anon see the most wicked spirit bestirred himself. The Mystery of the woman inhabiting in the Wilderness. The child bearing woman, the Dragon being vanquished honceforth dwelleth in the Wilderness, whereby the state of the Church delivered from the heathen tyranny until the seventh Trumpet and the second coming of Christ is figured; not in the type of one lying hid and invisible, but as it were in a certain middle condition, like that of the Israelites wandering in the Desert, from their departure out of Egypt, until their entrance into Canaan: a state indeed thereof, safe from the fury of that red Dragon, as of Pharaoh but not as yet come to that glory, as it were the possession of Canaan, whereunto at length she was to attain, the rest of the enemies being vanquished. A state indeed which outwardly should be better than the servitude of that Ethnic tyranny, out of which as it were out of the bondage of Egypt, the Christian people by the power of Christ escaped: considering that leave was given from thence forth by the favour of Christian emperors and Kings to worship Christ freely, like as was to the Israelites in the Wilderness of serving Jehovah; the Temples also and Tabernacles for Christian worship being stately built, the polity of the Church settled with Laws, sacred Revenues, Tithes and Offerings; but no less unhappy by manifold Apostasy, than Israel continuing in the Wilderness by the Calf, Baal Peor, Balaam, Korah, etc. Neither is that happily Chap. 12. to be neglected that the forty two months of this Christian woman abiding in the Wilderness, do answer to so many Mansions of Israel in the Desert. See Numb. 33. The reason and aptness of the Type being thus unfolded, let us open the Text particularly and fit it to the thing in hand. And when the Dragon saw that he was cast unto the Earth, he persecuted the woman which brought forth the man Vers. 13. child. And to the woman were given two wings of a great Eagle, that she might fly into the wilderness from the face of the Serpent 14. into her place, where she is nourished for a time, and times, and half a time. An● the Serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the 15. flood. Here is the first attempt of Satan cast down, not indeed as yet utterly cast out, but staying a little while below; that while her child should get the upper hand he might if by any means he could oppress the Woman betaking herself to the estate of one in the wilderness, before she could in perfect safety from his fury attain thither. For she came not presently into the Wilderness after she began to get away, but by some space of time interposed. Even as Israel also in his passage undertaken thither out of Egypt spent some time. Now the words here put are so to be conceived, that there may appear to be some kind of reference to that which formerly was spoken of the woman's flight into the Wilderness, with this or the like understanding: When the Dragon saw that he was cast unto the Earth, he persecuted the Woman which brought forth the man child. For when as (as aforesaid) after the birth of her child, and his taking up into the Throne, it was granted to the woman that she might departed (to wit, by giving her two wings of a great Eagle, as it were by a certain ●light) into the wilderness where she should be nourished for a time, times, and half a time: he cast out of his mouth water as a flood after her, that he might cause her to be carried away by the flood. So also Pharaoh persecuted the people of Israel marching from his dominion into the Wilderness, but with another flood. The great Eagle is the Roman Empire. His two wings two Caesars of the Empire parted into two parts, the West and East by Chap. 12. whose protection and conduct the Church departed into an Eremitical estate. For it is known that the Roman Empire, so soon as it had received the Christian faith, became parted into two parts, and fled as it were with two wings of Caesar's. The Eagle being the Ensign of the Roman Empire maketh this interpretation obvious to every understanding. But what forbiddeth to confirm the signification also of the Prophetical Type out of the Apocryphal Writer? that is Esdras the Prophet (for by this name Clemens Alexandrin●● citeth him, Strom. lib. 3. a little before the end) in whom the type of the Eagle signifieth the fourth Kingdom, the twelve feathered wings, so many first Caesars thereof. See Chap. 11. and 12. But tell me Reader whether thou wilt not say that here is respect had also to that of the Lord, concerning Israel's departure out of Egypt, Exod. 19 4. Ye have seen, saith he, what I did to the Egyptians, how I bore you on eagle's wings, and brought you unto myself, that is to say, into the Desert? But there is another thing in this verse, which requireth manifestation: wherefore the time of the Woman's abiding in the Wilderness, which before was accounted by days, is here turned into years, or a time, times, and half a time? I certainly can find out no other cause of this changing one for another, then that it should be the Key of the like notation of time in Daniel, and should admonish us, that the Church is now in the very same times, which he had defined, by the period of a time, times, and half a time. And surely without this sign that setting down of time had been most uncertain, and intricate. For from whence or by what mark could it have been known, that time, doth signify a year? or that times doth not signify more than two years? But now out of this change it is evident that that space is to be resolved into one thousand two hundreth and sixty days, and therefore signifieth, Ayeere, two years, and an half. These things being brought to light in this manner, let us diligently consider at length, what that water may be, which like a ●lood the Dragon cast out of his mouth, to drown the woman, while she made haste into the Wilderness. The wellspring of the mouth is speech and doctrine, according to that Prov. 18. 4. The words of a man's mouth are as deep waters, the wellspring of wisdom is a flowing brook. Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Chap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to run out like a fountain, is applied to Doctrine, as Psal. 78. 2. I will open my mouth in parables, I will cast out or utter dark say from the foundation of the world: which is alleged concerning the doctrine of our Saviour, Matth. 13. 35. So Prov. 1. 23. Wisdom is said to preach in the streets: I will pour out my spirit unto you, I will make known my words unto you. What therefore shall that casting out of the mouth of the Serpent the venomous Beast be, but pestiferous doctrine, that is, heresy? according to that, Prov. 15. 28. The mouth of the wicked will pour out or issue forth evil things. The history of this time sheweth it, proceeding out of the mouth of the Dragon like a flood, I say, Arianisme and the offspring thereof. By this flood of his the Dragon had well near caused the woman to be carried away; certainly he desired it. And verily it was a wonder that the Roman Emperors, who then newly had given their names to Christ, and had not as yet fully settled Christianity, had not cast away the faith being offended and alienated, by such horrible discord of opinions among Christians (even but a little while taking breath after persecution) in so chief a point, with such mortal hatred of the parties, tumults, cruelty against their brethren, even equalling that of the heathen. But the Earth helped the woman; for the Earth opened her mouth and swallowed the flood which the Dragon cast out of Vers. 16. his mouth. That is, the multitude of Christians in Counsels prevailing in the Orthodox faith, drank up the Diabolical inundation: even as the Earth is wont to do the water, when it is exceeding dry. For if the water (but venomous and contagious such as proceedeth out of the mouth of the Serpent) doth represent heresy; the reason of the analogy did altogether require, that that which should drink it up and abolish it, should be figured by the Earth, as which by its dryness is wont to drink up the inundations of waters. Which truly in this matter falleth out so much the more apt to signify the thing in hand, because even other where in an historical and simple speech, the earth in many places is wont to be put for the inhabitants of the Earth. See Gen. 41. 57 1 Sam. 14. 25. Deut. 9 28. and in many places beside. Concerning the ten horned Beast blaspheming God, and the two horned Beast or false Prophet his Author and chief priest. A New Tragedy of evils did set upon the woman being entered At Chap. 13. the bounds of the Wilderness: for forthwith she falleth upon a double Beast, in appearance indeed little to be feared; as resembling the Panther or Lamb, but no whit the Dragon or Serpent, the likeness of whom alone she abhorred; Yet in truth * Fiduciariam. the only one in trust for that Dragon cast down, and one that in his stead, should much vex her offspring which she should bring forth in the Wilderness. And the Dragon was wroth with the woman (for from thence Vers. 17. I fetch the story of this Chapter) and went to make war with the remnant of her seed (to wit with them which she was to bring forth in the Wilderness) which keep the Commandments of God, and have the testimony of jesus Christ, and he stood upon the sand of the Sea. That is, when the Dragon had perceived (he who even now was deprived of the Roman Empire) that he nothing prevailed by the flood of Arianism to overwhelm the woman flying into the Wilderness, but that nevertheless she was come safe thither; and furthermore that the Roman Empire would no more suffer, that he in his proper name, should manage the affairs there, as in times past: he setteth upon her by another way; to wit, by substituting covertly for himself * Regnum ●icarium. a deputed Kingdom; and to that end he stood upon the sand of the Sea, that he might raise to himself a new deputed form of the Roman Kingdom then to have its beginning. Now the history of a twofold Beast to manage the Roman State followeth; the one Ten horned, the other Two horned, tied in a near alliance between themselves, both of them reigning together, and in the same Dominion. The first of which being the Ten horned thou mayest call Secular; the other being Two horned, Ecclesiastical. Of the Ten horned Beast. The Ten horned or secular Beast, is that Whole state of ten Kingdoms or thereabouts (into which the Empire of Cysars Chap. 13. was parted by the wars of the Barbarians after the Dragon was thrust out) growing together again into one Roman Commonwealth, the wickedness of the Dragon being renewed. I saw, saith he, a Beast rise up out of the Sea, having seven heads Vers. 1. and ten horns, and upon his horns ten crowns, and upon his heads the name of blaspemy. The same Beast is here described which afterward, Chap. 17. beareth the Whore; even the seven headed Roman Beast under the course of the last head. I saw saith john, the type of that last State of the Roman kingdom, wherein governing under the seventh head, it should be divided into ten kingdoms, and yet, even as he had done under his former heads, he should blaspheme the only true God by the worship of Idols. For the number of Seven heads, is the ensign of the Roman kingdom as is the bearing of Ten horns. The name of Blasphemy is a note of Idolatry. The crowns s●t upon the horns (which are only of the last head) do show that that kingdom should be exhibited under the cou●se of the last head; which will be further confirmed by the rest of the description of the Beast. And ●he Beast which I saw was like unto a Leopard, and his feet Vers. 2. were as the feet of a Bear, and his mouth as the mouth of a Lion. That is, this kingdom, in respect partly of regiment and state, partly of its nature was so ordained; that it did resemble in a certain confused temperament those three Monarchies, long ago● set forth to Daniel by the same Beasts. For truly in the residue of the shape of his body it should resemble the Graecian; in the feet by his going the Persian, in his mouth by making Edicts the Babylonian Kindgdome. For the Leopard is the type of the Kingdom of the Grecians; the Bear of the Persians; the Lion of the Babylonians. First therefore, that Kingdom in the body of it was plainly like the Grecian, that is a Kingdom divided into more Kingdoms like unto that, Dan. 7. 6. and 8. 8. 22. For the Grecian was divided into four parts, but this last Roman was to be parted into ●enne Kingdoms; the type thereof is the bearing of ten horns upon the head of the last Beast, which by the interpretation of the Angel afterward, Chap. 17. are ten Kings or Kingdom's Vers. 12. domes, into which the Roman Empire of the sixth head being Chap. 12. rend should grow together again into a new Kingdom under the seventh for to bear the Whore. Now that the ten horns are only of the last head, that is the seventh, and not promiscuously of them all, as it is commonly accounted, I thus demonstrate: the head flourishing, the horns flourish; which declining, the horns also growing thereupon must needs decline. First therefore the horns could not be on the five first heads, because those five heads, as the Angel saith, Chap. 17. were passed then Vers. 10. in the age of john, and together with the courses of the heads, the courses of the horns, also growing upon the same were passed; neither in the sixth, because that reigning in the age of john (as also the Angel clearly affirmeth) notwithstanding the time of the horns was not as yet come. For, saith he, the ten horns are ten Kings, which have received no Kingdom as yet. They remain therefore for the last head. Away with you painters therefore, which here at your pleasure distribute the ten horns among seven heads; bestowing upon some, one, upon others, according to your liberality, two: which how unfit it is, and fare from any ground of the Text, yea and plainly repugnant to the interpretation of the Angel; there is no man which being now admonished, shall throughly consider, but will confess. It is therefore to be taken for true and certain, that it is the seventh head alone in that scale of heads one standing above another, being the highest in situation, the last in time, which beareth the horns. I now therefore proceed to expound the remaining Effigies of the same last Beast. And this Beast in the feet, by which the body is supported, with which it moveth and goeth, and the former of which in Beasts are in stead of hands and arms for handling, snatching and fight; in feet, I say doth exceedingly resemble the Empire of the Persians: since as they did rely upon the Counsels of their * Magis Wizards. Wise men in managing their affairs, so the Roman Kingdom of the last state is governed by the authority of the Monks and Idolatrous Clerks like to those Wise men. Whether that belongeth which afterwards shall be said of that other Beast the Vers. 12. false Prophet, that he exerciseth all the power of this ten horned Beast before him. For feet here are to be considered, not as the basest and more unworthy members of the body, but as they are in Beasts, not only instruments of going, but also of fight and Chap. 12. catching their prey; in which of Bears (I speak of the former feet) the principal strength of the body consisteth. Neither are feet here to be understood, that part only which maketh the tract upon the ground, but which as the foresaid part comprehendeth the thighs and arms also. To conclude, the ten horned Beast, maketh Edicts with a Babylonian mouth; to wit, commanding the worshipping of Idols and Images, denouncing the penalty of death and burning alive, against those that refuse, in like manner as that Nebuchadnezar against the jews refusing to worship the golden Image, which he had erected to his Bell of sixty cubits long, Dan. Chap. 3. Notwithstanding I would not that the interpretation of others should receive any prejudice by this of mine; theirs I mean, who conceive it rather respecteth the natural disposition of these three Beasts; the nature or cruelty of all which the ten horned should express. Let every one use his own judgement. And the Dragon gave him (he that was cast down who stood Vers. 4. upon the Sea sand) his power (that is his strength or forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and his seat and great authority. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Seventy signifieth forces or an Army, out of the use, as it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrews, whereby both, as well strength & power, as also an army is signified: the Seventy, Exod. 14. 28. concerning the Army of Pharaoh drowned do thus translate: The waters covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Host of Pharaoh: and 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Host hath he cast into the Sea: and so in many places; not only with them alone, but also with profane writers. From this notion are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord of Hosts. And Mat. 24. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or Hosts of the heavens shall be shaken: likewise in the next vers. it is said, The Son of man shall come in the clouds of the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which in the Chapter following is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his glory, and with all the holy Angels with him. So in this place, The Dragon (or Satan) gave to the ten horned Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, his forces, or his Host. Now the forces of Satan are his Angels or * Daemons. Devils, and Idols the receptacles of * Daemons. Devils. To wit, these forces, he gave to this last Beast to be garnished and adorned, together with his seat and great authority: that is, in one word, that universal authority, Chap. 13. from which lately he had fallen, being overcome and vanquished by Michael and the holy Martyrs and Confessors of Christ. So that the Dragon or Satan, in this Beast of the last state did in a certain manner recover his ancient dominion which he had exercised in the state of the Red Dragon; but in a representation so unlike the former, that the Seed of the woman in the Wilderness did for the present little observe it. For now the Dragon did not behave himself like a Dragon as before, that is, he professed not himself to be what he was, the sworn enemy of the Christian profession: for if he had done this, the Seed of the woman would presently have known him, and would have taken heed of him as of a most cruel enemy; to wit, out of that inbred antipathy, which God even from the beginning of the world had ordained should be between them: I will put, saith he, enmity between thee and the woman, and between thy seed, and her seed. But surely when as he had transfigured himself into the Gen. 3.15 shape not of a Serpent, but of another Beast, having no affinity with a Serpent; it was not so hard a matter for him to deceive the seed of the woman, (that is, the Christian Church being joyful for the late victory, and now secure from the Dragon) and to allure it to obey him. Which the false deceiver did so cunningly and secretly under the mask of a Beast which he himself did hate: that not till it was too late the Church did know herself to be deceived by the old enemy, and to worship the Dragon under this mask. For who would have suspected that under the representation of a Leopard, or of a Panther (which is the same) there had lain hid the Dragon; that is, under the shape of that Isidor. lib. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because he is the friend of all other Beasts excepting the Dragon. Beast, which, when as other Beasts being alured either by the beauty of the skin, or the sweetness of the smell, love to come near unto and look upon; only the Dragon is said to abhor and to fly from? Or, that I may a little more clearly unfold the matter; who would have judged that under an Empire pretending the worship of Christian Religion, demolishing Idols; horrible idolatry, and lately abolished heathenism, should be mainly set up, and promoted by laws and Edicts. And I saw one of his heads (to wit the sixth) as it were, wounded Vers. 3. to death (this came to pas●e in the battle with Michael and the holy Martyrs) and his deadly wound was healed, to wit, by the medicine of this substituted authority. Chap. 13. Now that the seven headed Dragon. (I mean the Roman Empire upon which the old Serpent did sit, that is to say, Rome heathen) was the Beast of the fixed head; may as well appear out of that which is said afterward concerning those heads, Chap. 17. that five were already fallen in john's time, one (which is the sixth) governed the Roman State at that time; as also chief, because that this Beast of the last course succeeded him next in the same seal. The Dragon, I say, is said here to have given his seat to the Beast of the last course or seventh head; therefore he was his last predecessor, or a Beast of the last head save one. Neither let that move any man that yet under the course of the sixth head, (this Beast) did notwithstanding appear seven headed there in the vision. ●or although the heads kept their courses, not together, but in order and one after another: yet notwithstanding the Beast with all the furniture of his heads and horns, is presented under any State; to the end that one and the same Roman kingdom might be every where signified, although sometime by some, sometimes by other courses of governments. But let us return to the text; where the Complutense edition, Irenaeus, Aretas, the Siriaque Paraphrast lately set forth, and among the Latins Primasius consenting doth not allow the word (vidi I saw) but joineth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were to this purpose, The Dragon gave him his power and his seat and great authority, and one of his heads wounded with a mortal stroke, that it might be healed. I suspect that also the vulgar Latin anciently read it so, because of that (de capitibus suis) for otherwise it would seem it should have been said (de capitibus eius) But whether this reading be to be preferred before the other, I will not rashly affirm; only this; it seemeth to be so very ancient, that I marvel it is not marked by R. Stephanus. But whatsoever it be, the reading received, if we interpret it rightly and as the matter itself altogether requireth, it will come plainly to the same sense: I saw, saith he, one of his heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as if it had been wounded to death; to wit, not then, the Apostle looking on, but before it risen out of the Sea in this form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in a preterpluperfect sense: even as before, Chap. 5.6. he said he had seen in the midsts of the Elders and Beasts a Lamb standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as it had Chap. 13. been slain, not slain then while he looked on. But that which is added concerning the curing of the wound, that either he saw done while yet the Beast risen out of the Sea, or as soon as he risen thence. Neither was this healing any later destiny (which notwithstanding is believed of the most hitherto) but the very nativity of the last Beast. There was a passage from every of the other heads to the course of the succeeding head, without a wound; but in the passage from the sixth to the last, the Beast fell down with the deadly wound: from the healing whereof, I say, neither sooner nor later, the ten horned Beast, or the Beast of the last head, took his beginning, neither fetched he his original higher. Which that it is so the whole order of the following narration proveth. For whatsoever evil the Beast is mentioned to have committed, whatsoever worship and adoration is done unto him by the inhabitants of the earth, all that is said to come to pass after the curing of that wound. I saw, saith he, one Vers. 3. of his heads as it were wounded to death, and the wound of his death, or deadly wound, was healed, and the whole earth wondering followed the Beast, to wit now healed, and they worshipped the Dragon, etc. Then also there was given unto him a mouth speaking grea● things Vers. 4. and blasphemies, etc. And he opened his mouth against God, etc. Vers. 5. All these things came to pass after the healing: but before this Vers. 6. none of the heinous acts of the Beast are reported, no mention of any subjection or honour conferred upon him by the Nations. Whatsoever before is mentioned, pertaineth partly to the form of the Beast, partly to the occasion and manner of his rising. And wherefore, I pray you, should we frame unto ourselves an Ante-christian Beast, whereof for sometime no actions are related, no persecution mentioned? yea if we follow the reading of Iren●us and the Complutense, leaving out the word vidi, I saw, there will be no place more left for such interpretation. And all the world wondered after the Beast. Vers. 3. That is with full approbation and consent they took part with the Beast. And they worshipped the Dragon which gave power unto the Beast, and they worshipped the Beast, saying, who is like unto Vers. 4. the Beast? who is able to make war with him? That is then worshipped not the Beast simply as the Beast, but Chap. 13. also as the substitute of the Dragon; and therefore they worshipped not the Beast only, but under the mask of the Beast the Dragon himself also. For to worship the Beast except as an Idolater the Dragon's Vicegerent, in which sense it is here spoken, had been no more impious, then to yield obedience to any worldly authority. Doubtless the Beast doth signify the kingdom. Now to worship the Beast, out of the use of the Hebraisme and the East, is no other thing, then to be subject to the same. Which that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. explication added to the word of worshipping doth not obscurely show: they worshipped, saith he, the Beast, saying, who is like unto the Beast? who is able to make war with him? As if he should have said, they did freely yield themselves in obedience to the Beast, as to one who so fare excelled in power, that none was able to make resistance or to wage war with him. In which same sense, Vers. 12. the earth itself and not alone the inhabitants thereof, is said to have worshipped the Beast, that is, to have yielded to his dominion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And causeth the Earth and them that dwell therein to worship, etc. So in the blessing of jacob, Gen. 27. 29. Let people serve thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nations bow down to thee: be lord over thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let thy mother's son bow down to thee. Moreover concerning this acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: See Gen. 37. 7. and 49. 8. in the blessing of juda, also Esa. 45. 14. But to be subject to the Beast according to his religious constitution as he resembleth the seven headed Dragon, that truly is blasphemy and impious against God. Whereupon who do so worship the Beast are said to worship the Dragon in worshipping the Beast. And there was given to him a mouth speaking great things and Vers. 5. blasphemies, and power was given unto him to * Fa●iendi of doing. continue forty and two months. Hitherto of the constitution and state of the Beast. Hereafter is expounded, in what matters he exercised his power committed to him by the Dragon; that is to say in two; in blasphemy against God, and persecution of the Saints. But the whole description is taken out of the prophecy of Daniel, Chap. 7. where is handled the same Roman Beast of the last State which is here spoken of. But those things which are declared there by the Angel to Daniel more succinctly, are here opened more at large to Chap. 1●. john, as it were an explication being interposed. There was given to him, saith he, a mouth speaking great things; those words (a mouth speaking great things) are out of Daniel; but here those great words are expounded by blasphemies: by which name, as by and by shall be said, Idol worship is signified, a matter indeed of the highest contumely against God. Further he saith, that the Beast should so blaspheme forti● two months, to wit, annual months; during the very same space of time, wherein the Gentiles should trample the ou●er Court of the Temple, or the holy City; and not without cause: for since that profanation of the Gentiles doth altogether tend to the same impiety, whereunto the blasphemy of the Beast doth; each of them may signify the dominion of the power of darkness and of the night, and therefore measured not by years or days, according to the motion of the Sun, but by months after the motion of the Moon, which ruleth the night. And surely, unless the holy Ghost would have the specifying of the time to be referred to the blasphemy; to what end hath he brought it in in this place presently after the mentioning of blasphemy? Therefore the months of the Beast are not to be measured from the beginning of his cruelty or war against the Saints, but of his blasphemy. So that if the word of doing should signify ●●●e certain act or state of the authority of the Beast (some such thing some may imagine is meant here by the power of acting or doing) that should be altogether referred to the act of blaspheming. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth rather to be used in the signification of continuing or abiding, as otherwhere it is wont being joined with words of time. For so Acts 15. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had tarried there a space: and 18. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he had spent some time, or some while: and 20. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there abode three months. 2 Cor. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a night and a day I have been in the deep. Add Jams 4. 13. To day or to morrow we will go into such a city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and continue there a year. Where Drusius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so used, eccles 6. 14. and facere in the Latin tongue, Seneca epist. 67. Quamvis pa●cissimos unà fecerimus dies, although we tarried but a few days. * In tabella ●ar●orea. ●n the ma●ble table; Cum qua fecit annos 9 with whom he dwelled nine years. Apud A senum 1. c. Is servus fugerat & annum à suga fecerat i egerat, manserat, finierat, transegerat. That servant Chap. 13. fled and continued (that is) he dwelled, he abode, he ended, he spent, a year in flight. These things being thus, why may not these words, (Bestia fecit menses quadraginta du●s) have this construction, the Beast lived, remained, continued blaspheming forty two months? The force of which speech those that understood not, seem to have inserted into the text that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which is extant in some copies. Now that which I said, that here by the name of blasphemy, as it were by way of eminency, is signified Idolatry, or spiritual fornication: that may be proved by a double or triple argument. First because Babylon the Metropolis of this Beast, is termed the mother of harlots, and the Kings and inhabitants of the Earth are said to play the harlots with her. But the Beast, which we have in hand, is none other thing, but the generality of those Kings and inhabitants. Secondly, it must be such a manner of blasphemy as may fall into the courses of the next antecedent, yea rather of all the other heads; for the names of Blasphemy were put upon them all, Vers. 1. Add hereunto that this Beast of the last course is descended and compact of the renewing of the impiety of his predecessor of the sixth course. Now what blasphemy can be given to all these in common, except only idolatry? None at all. The use of Scripture, expressing the idolatry of the ancient people by this name doth further confirm this. Which that it may be understood, it is to be known, that there are three words in the Hebrew rendered in the acception of blasphemy by the Greek interpreters, and the vulgar Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which signify idolatry. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezek. 20. 27. yet in this your fathers have * blasphemed me, when I had brought them into the land; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I lifted up my hand to give it to them. They saw every high hill and all the thick trees, and they offered there their sacrifices, etc. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 65. 7. which have sacrificed upon the mountains and upon the hills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have reproached me. In the English translation have blasphemed me. And surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly as Theodotion hath translated, Prov. 14. 31. for each of them signifieth to reproach. Whereupon 2 Kings 19 22. it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Synonimons: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom haste thou reproached and blasphemed? as also Psal. 44. 16. The Septuagints are wont to render each of them Chap. 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify to reproach to provoke. Also the Chalde rendereth each of them by their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifieth to reproach. Furthermore (that I may add this also) that it was usual not only with Esay, but also with the jews of the later age, by the * Nomenclatura. name of blasphemy, to understand the worship of idols, may be gathered even out of the Chalde Paraphrast where Psal. 69. 10. for those words, the reproach of them that reproached thee hath fallen upon me, the Chalde hath The rebukes of the wicked who rebuke thee, while they make their idols partakers of thy glory, have fallen upon me. It remaineth concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the other of the two to which in the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth. In Forster it is to vex with contumelies, reproaches, cursing words. Jerome in the Psalms according to the Hebrew truth, as often as it fa●leth out (and it happeneth five times) always translateth it to blaspheme, with others it is to contemn, or contemptuously to provoke; so that the most true signification may seem to be, with reproaches and contumelies to provoke to wrath. By this word, I say, as well as by the former that idolatry is signified, may appear out of Deut. 31. 20. When they shall have eaten, saith he, and filled themselves, they will turn unto other Gods and serve them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detrahentque mihi. and will reproach me. So indeed is the vulgar in this place, in the sense of blaspheming, though not in the word. For what other thing is it, to detract from God, then to blaspheme him? But otherwhere he expresseth the word also, as jerm. 23. 15. 17. from the Prophets of jerusalem is pollution gone forth upon all the land. They say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them that blaspheme me (●ow the speech is of idolaters) the Lord hath said, ye shall have peace and every one that walketh in the crookedness of his own heart. To these if you please, may be added for illustration sake, that the profanations of Antiochus wherewith he polluted the Temple of God and his holy things, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasphemies, 1 Mac. 2. 6. and 2 Mac. 8. 4. And that Kimchi interpreteth that of, Gen. 4. 26. Then the name of the Lord was profaned by calling upon it in an acception not much different: thus, Then men went astray after idol● and the invocation upon the name of the Lord was polluted and profaned. But how rightly I inquire not; yet so he hath turned it and took it. Hereupon with the School Doctors there are three kinds of blasphemy: one when that is attributed to God which agreeth Chap. 12. not unto him: Another, when that is taken from God which is due to him: A third, when that is attributed to the creature which is appropriated to God, as in idolatry. For even as an adulterous wife reproacheth her husband, so the Church prostituting herself to idols, reproacheth God: since idolatry is spiritual adultery. And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle and them that dwell in heaven. Vers. 6. What heretofore he had spoken generally concerning blasphemy, here he specially prosecuteth, and distinguisheth a threefold idolatry of the Beast. For first he blasphemeth the name of God; to wit, in the worshipping of images, ascribing the incommunicable name of God unto stocks and stones. Wisd. 14. 21. or the name of God, that is, his person, (give me leave so to speak) which then cometh to pass, when any thing besides God himself is worshipped with divine honour. Secondly, his tabernacle, that is, the humane nature of Christ, wherein the Deity dwelleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pitched his Tabernacle. personally. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the word was made flesh, and dwelled among us, joh. 1. 14 and joh. 2. 19 Destroy this temple and in three days I will raise it up. But he spoke, saith the Evangelist, of the temple of his body. And is not that also to this purpose (a much more perfect tabernacle then that which was made with hands) Hebr. 9 11. This tabernacle I say the Beast blasphemeth, whiles he believeth the body of Christ is daily made of bread by the transubstantiating Priest, and therefore adoreth the Bread instead of Christ the tabernacle of God; yea he taketh it for a sacrifice propitiatory for the living and the dead, as it were crucifying Christ afresh. Also he blasphemeth the heavenly inhabitants, that is, the Angels and Saints of heaven, whiles he calleth the Devils and Idols which he worshippeth by their names, what a reproach is this against the blessed spirits? yea, and a contumely also against Christ their Lord? in derogation of whose prerogative and glory, they are set up, even against their wills as mediators and intercessors with God, patroness and protectors of mortal men after the custom of the heathen. See those things which we have written out of the divinity of the Gentiles concerning Devils and their offices at the end of the sixth trumpet. And the Beast not content with this alone, moreover disgraceth the blessed spirits with contumelious and wicked fables and miracles; that thou mayest doubt whether he sin more Chap. 13. by the worship which he would seem to give unto them, or by contumelious fables. Hitherto concerning the blasphemy; it followeth concerning the other part of the Beasts impiety, whereby he showeth himself the Deputy of the red Dragon by persecuting the Saints. For moreover, it was given to him, saith he, to make war with Vers. 7. the Saints and to overcome them. In Daniel thus: made war with the Saints and prevailed against Dan. 7.21. them. But with what Saints? to wit, with the seed which happened to the woman in the wilderness. Now although the whole reign of the Beast be a certain war against the Saints, (according to that which was said in the beginning, and the Dragon being wroth went, under the mask of this Beast, to make war with the remnant of the seed of the woman which kept the commandments of God and have the testimony of jesus) notwithstanding another manner of war is here meant, as appeareth, Vers. 10. where concerning the like recompense * Talio. at length to be rendered to the Beast, it is said, He that leadeth into captivity, etc. He that killeth with the sword, must be killed with the sword. It is a war therefore that is waged with slaughter and blood. Add hereunto that we yet handle the description not of the Ecclesiastical Beast but the secular, with which a war of another kind will scarcely agree properly. But this war the Beast did not wage presently at his beginning, but after he had come to his perfection; * 1. The 1200 year. in the twelfth age from the birth of Christ. His first expedition fell heavy upon the Albigenses and Waldenses and by what other name soever the true worshippers of Christ were then called: of whom there was such a slaughter, that through France alone, if P. Perionius in his History of that War make a right account, there were slain at the hand of ten hundred thousand men. For this cruelty extended not only to burning men alive, loss of their goods, banishments, and other punishments of that kind; but, that nothing might be wanting in so cruel a persecution to the true name of a war, whole armies were mustered against them, and with those expeditions bearing the Cross, first appointed against the Saracens, now turned against Christians of the uncorrupted and pure Religion, who refused to worship the Beast, they raged with incredible fury and cruelty about seventy years. Histories of this slaughter Chap. 13. are ordinary, to which I refer the Reader▪ Notwithstanding I am disposed to recite the words of Thuanus an excellent Historian but of the other side; Against the Waldenses, (saith he, in the Preface of the History of his time) when as exquisite punishments did little prevail, and the evil was exasperated by the remedy which was unseasonably applied▪ and the number of them daily increased, whole armies at length were mustered; neither was the war fought against them of less weight, then that which ours before waged against the Saracens; of Which this was the issue, that they were rather beaten, put to flight, every where spoilt of their goods and dignities, and scattered here and there, then being convicted of error, brought to repentance. Therefore they who had defended themselves with arms in the beginning, afterwards being conquered by arms, fled for refuge into our country of Province, and the Alps bordering upon France, and found in those places refuges for their ●● and doctrine: A part departed into Calabria, and there continued long, even till the Popedom of Pius 4. A part passed over into Germany and settled their dwelling among the Bohemians, in Polonia and Livonia: others turning Westward foundrefuge in Britain. But truly in this war, this also happeneth worthy of memory, that the Albigenses themselves being conquered upon a time at Morellum with a great overthrow by Simon Monfort, Captain of the soldiers * Cruse signatorum. of the Cross, seemed to have made use of this Prophecy concerning the Beast his overcoming of the Saints for an Argument of comfort and constancy. For when the Bishop of Tolosse hindering the slaughter, admonished those Out of the Epi●●●es of the Prelates of France who ●●llowed the camp of the ouldiers of the Cross at the latter end of the continuation of th● holy War. Edit. Basi●. 〈◊〉 1560 pag. 〈◊〉▪ which happily yet remaining abode in their Tents, by sending a religious man unto them, that being convinced by so great a scourge of God being angry & as it were giving sentence against them, now at length leaving their madness they would be converted to the faith which they call Catholic: they retorting the sentence, that they were the vanquished people of Christ, as it were with this shield they frustrated the Bishop's purpose, and all of them to the last man valiantly died, being slain by the hand of the soldiers returning back upon them. After this war upon the Waldenses and Albigenses, cruelly did the Beast rage divers ways, as well against other remnants of them and in other places, as also against others their companions Chap. 13. of the same pure Religion in what place soever: till at length nevertheless after the year 1500. whole Kingdoms, Principalities, Commonwealths, the Churches being reform, fell away from the dominion of the Beast to the party of the Saints. Against whom afterward war is waged, and continueth at this day, neither shall it be ended, until the ruin of the Beast. Now if any do diligently consider the whole series of this slaughter comprehended in some few more than four hundred and fifty years, and cast the account of the number slain: either I am deceived or he will see and wonder that persecution of the Beast not only to have equalled, but also exceeded those ten heathen Persecutions when as yet the Dragon in his own name bare sway. We heretofore shown the number of the Albigenses and Waldenses that were slain estimated to ten hundred thousand men. From thence to the reformation of the Church, no man hath set down the account of them that have been cut off partly by fire, partly by sword, partly by other torments. When as not withstanding it is known to be no small number. From the beginning of the Jesuits to the year 1580. that is, in little more the thirty years, Baldwinus de Antichrists noteth almost Cap. 6. n. 41. nine hundred thousand Orthodox Christians to have been put to death, and that alone by the hand of the Executioner, the Duke ● Alva that cruel Champion of the See of Rome a Fra. Jun. & Tilenus ad Bellar. lib. 3. de Pont. Rom. cap. 7. gloried that he had been the author of the slaughter of 36000. souls in Belgium only within a few years. b Dou●a●● de Antich. pag. 4.50. Vergerius witnesseth who best knew it, that the Inquisition, as they call it of haereticall pravity, in scarce thirty year's space consumed one hundred and fifty thousand Christians by sundry manners of torments. * De visibili Monarch. lib. 8. dein. 34. Sanders confesseth that many Lollards and Sacramentaries throughout all Europe were burned; who notwithstanding, ●aith he, were not put to death by the Pope and Bishops, but by Civil Magistrates; even so, as it was prophesied it was to come to pass. For of the Secular Beast it is said, that he should make war with the Saints, and overcome them: and Chap. 17. vers. 14. Of the te●●s Kings that they shall make war with the Lamb and with his elect and faithful; but of the Ecclesiastical Beast, not that he himself shall kill with the Sword but cause that whosoever will Vers. 15. not worship the Image of the Beast, be slaire with the Sword by the Chap. 13. same Image of the Beast, as a little after we shall see. It followeth. And power was given him over all kindreds, and tongues, and Vers. 7. nations. But what is this power? Is it of subduing the Saints? as if it should extend itself so fare as the Roman Dominion reacheth. For happily the speech is not of the largeness of Dominion but of Persecution. But if any would rather take it otherwise, the sense will be, that the authority of the Beast shall be so great, that no kindred, Tongue or Nation can resist his impiety. Now here he meaneth not every several man (since there are many found in every age who kept their covenant with the Lamb) but entire kindreds, tongues, and nations, that is, commonwealths; of which, it is most true, that there was none found whom the Beast had not holden in obedience to his impiety for many ages: so that those Christians truly so called, which dwelled dispersed here and there throughout the Provinces of the Beast, alone for that time made the undefiled Virgin Church; as who had (it is a grief to think of it) no City, Commonwealth, much less any Principality, or Kingdom of their profession. But here it is to be remembered that the form of the Beast is that impiety which succeeded the Dragon by communion whereof those many Kingdoms (as we have said) of the Roman Empire become one Beast. They therefore that took this upon them, are said to yield to the authority of the Beast. Which all kindreds, tongues, and nations did. And all that dwell upon the earth shall worship him, whose names are not written in the Book of life of the Lamb slain from Verse. ●. the foundation of the world. If any man have an ear, let him hear. Now lest any one being bewitched by so universal and Catholic Vers. 9 consent to the laws of the Beast, should presume it to be piously and well done, and that he may follow the example of so many kindreds, nations, and people, without danger; or els● being discouraged and weakened with the grievousness of the persecution, break his covenant made with the Lamb, and yield to worship the Beast: the holy Ghost denouneeth in what state and account they are with God, who shall yield obedience to this moster of impiety, by a very fearful Elegy: to wit, that Chap. 13. they are not registered in the Catalogue of that Lamb slain, but being deprived of the Kingdom of God, shall perish eternally. To this dreadful Admonition is joined an Apostrophe to move attention: If any man, saith he, have an ear, let him hear: as Vers. 9 if he should say, O ye godly Christians, listen attentively, & deeply ponder what was even now uttered of the so unhappy condition of the followers of the Beast; neither is it a matter of light moment, but even such as whereon the main point of your salvation dependeth. For so ought the words to be referred to the former, and not to the words following; in like manner as it is evident the same are referred in the Epistles to the Churches twice or thrice. See Chap. 2.29. Chap 3. vers. 6.13.22. He that leadeth into captivity, shall go into captivity: he that Vers. 10. killeth with the sword, must be killed with the sword. A consolatory Epiphonema of the godly against whom, refusing to obey him, the Beast should cruelly rage's with war, imprisonment, and most cruel punishments: to wit, that it shall come to pass hereafter that God, their just avenger, shall exact punishment of so many slaughters, and so great cruelties, and render the like to the outrageous Monster. And here is, saith he, the patience and the faith of the Saints. That is, the Saints being confident of the equity of the supreme Vers. 10. Divine power & of his justice in disposing humane affairs, shall be little troubled or dejected in their minds at those things which they should suffer; but courageously resisting the Beast, constantly and patiently expect revenge certainly and abundantly to come from God. So hitherto we have handled the Secular Beast; now the Apostle proceedeth to the description of the other Beast seen by him, to wit, the Ecclesiastical Beast, or rather Pseudopropheticall which exerciseth the government of the former Beast and his blasphemies. Concerning the other two horned Beast or the false Prophet. The two horned Beast or fal●e Prophet is the Bishop of Rome Vers. 11, etc. with his Clergy; having horns indeed like a Lamb, of whose authority of binding and losing he braggeth that he hath a deputation, Chap. 13. but speaking Idolatry and slaughtering of the Saints as the Dragon. For this Beast was the author and founder of that ten horned Beast, successor to the Dragon for tyranny and blasphemies under the mask of Christian profession, whose authority likewise as he exerciseth, in the function of a high Priest; so also the Pope himself taketh upon him to be head and Monarch of the same, no less then of his Clergy (with whom severally he maketh up the Pseudopropheticall Beast) making that seventh and last head of the Roman Commonwealth, in the City standing upon seven hills: who doubtless by signs and miracles, which to do or to feign was given to him with his Clergy; especially by the thunderbolt of Excommunication as of Divine revenge he brought by little and little to that pass, that the Kings lately risen up out of the dissipated Empire of the Caesars in the Roman Commonwealth; with one consent subjecting their necks to him and to Rome now otherwise without Empire, they put on the Image of the old and now demolished heathen Empire. Which so happily prospered with him, that the Roman Beast the Caesarean head being wounded, not only revived plainly in that Image, but even the Image itself at the pleasure of the false Prophet punished with the Secular Sword, even as the false Prophet with the Spiritual, any whosoever should be disobedient. And I saw, saith he, another Beast coming up out of the earth Vers. 11. and he had two horns like a Lamb, but he spoke a● a Dragon. He saw another, to wit, the Pseudopropheticall or Pseudo Ecclesiastical Beast, which, as we said, the Pope of Rome with his Clergy make up. For the Pope by himself and alone, though he may be termed a false Prophet, yet he maketh not up the Beast, except his Clergy be joined with him: since the Beast doth signify a company of men composed of a certain order of members like as a Beast hath; not one man alone. But he seethe him coming up out of the earth: that is not as that former, out of the Sea or dominions of the world, that is to say issuing from a more noble pedigree; but sprung from the lowest condition: or rather begotten, not by the assembly of armies or people contending by war, as that Secular Beast; but springing up secretly and without noise, like herbs and plants growing out of the earth. For the Sea, a●it may signify a company of people in one Dominion● Chap. 13. so in war, an Army. And he had two horns like a L●●●●: that is, that twofold power of binding and losing committed to Peter and the rest of the Apostles by Christ, and in that point indeed like the Lamb, in as much as he said. As my Father hath sent john 20. 21. me, so send I you. Surely this authority the Beast pretendeth, and in that he carrieth himself as Christ's Vicar: but he speaketh as the Dragon, intruth the red Dragon whom Michael a little before had cast down and deprived of the Roman Empire: whiles that, as he, he patronizeth the worship of false Gods and Idols by his authority and Decrees, and in like manner causeth the true and pure worshippers of that s●aine L●●●●e to be rooted out by persecutions and slaughters. For he exerciseth all the power of the former Beast before him. Vers. 12. That fiduciary power of the Dragon, committed upon trust to the former Beast, and consisting in Idol worship's the two horned Beast exerciseth, as High Priest; who is to have the ●hie●● oversight in the execution of religiousacts. In the presence of the Beast, is the same as with him or in his behalf; as if he should say, this two horned Beast, is Chaplain to the tenhorned Beast; so that it ought not to be wondered at if he speak like the Dragon● For so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth, sometime is equivalent to the dative case of the person to whom something is acquired, or for whose sake it is done; as ●o● that which is said, ● Sam. 2. 18. Samu●l was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering before the Lord, it is Chap. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering to the Lord. And particularly, doth the Pope of Ro●● the head of the Beast exercise the supreme regiment of that Beast also. Moreover he causeth, that the earth and they that dwell therein. do worship the first Beast, whose deadly wound was ●●al●d. That is, whatsoever at all that first Beast be, whatsoever obedience is given to his impiety, he acknowledgeth this High Priest the author thereof: as by whose means it is brought to pass, that the earth and the inhabitants thereof worshipped that first Beast, which being healed of the mortal wound risen out of the Sea. By what way and by what means and crafty fetches he compassed it, that he declareth particularly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in that which followeth. For, saith he, ●●●●th great wonders, so th●● he maketh●fire come Vers. 13. 〈◊〉 from heaven on the earth in the sight of men. And deceiveth them that dwell on the earth, by reason of those Chap. 12. miracles which he had power to do in the sight of the Beast, Vers. 14. saying to them that dwell on the earth, that they should make an Image of the Beast which had the wound by a sword, and he lived. For he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for the Hebrew van and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is a conjunction not only Copulative, but also disjunctive, rational, causal, ordinative, explanative, as the reason of the sense requireth; which once to have showed let it suffice. Now to the matter. The Pseudopropheticall or Pontificial Beast, was the author unto the nations of establishing that ten horned Beast whereby the power of the Dragon revived. For by wonders and miracles he persuaded them, to consent with him in framing the Image of the Beast slain in the sixth head. Which at length being form according to his pleasure, that wound received in the state of the Dragon, seemed to be cured, and the Dragon-worshipping Beast to be renewed, by the bringing in of new Idolatry and tyranny like the former. For the Roman Beast of the last head, is the Image of the Beast slain in the sixth head, He said, saith he, to them that dwell on the earth, that they should ●ake Vers. 14. an Image of the Beast which had the wound by a sword: that is, his Image in such condition as it was, when he received the wound. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he lived, that is, and so at length the Beast revived or was renewed. For these words do not belong to the description of the Beast whose Image was to be expressed, as it were the words of the false Prophet speaking; but of the Angel reporting or bringing in the event of that counsel: to wit, so that slain Beast revived. And it is as if he had more at large said after this manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●ying, to them that dwell on the earth, that they should make an Image of the Beast which was wounded with the sword; (and they did so) and he revived. As 2 King. 20. 7. Esay said, Take a ●●mpe of dry figs; and they took and laid it on the boil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ●e r●o●vered, that is to say, Ezechias or the boil. Doubtless this is that which was said in the description of that Secular Beast, that the Dragon gave him his power and gr●at authority, and thereupon his mortal wound recovered; that is, the Dragon imprinted the form of his worship and authority upon a Beast of another religion, whiles he placed his Angels or Chap. 13. * Daemons. Devils, not indeed as in time past, by those titles by which they professed themselves enemies of our Lord Christ, but under colour of Christian Religion, to be worshipped by the names of Saints and good Angels; yea and (O blasphemy!) of Christ himself. For he who worshippeth Idols, by what name soever he calleth them, worshippeth Devils. Yea and that nothing might be wanting to the full Image of the slain Beast, that is, of the Dragon; the Pope himself also caused himself to be honoured with divine honours and authority peculiar to God, as certain Emperor's worshippers of the Dragon had done: so that he as God sitteth in the Temple of God 2 Thess. 2. 4. showing himself that he is God, as Paul saith. Which although john or the Angel revealing the history of the Beast unto him, doth not here specially touch, yet under the general name of an Image, he would have it comprehended a part of that similitude wherein the slain Beast is resembled. And hitherto of the framing of the image; now of the wonders used for persuasion thereof. He doth, saith he, great wonders so that he even maketh fire come down from heaven on the earth. I should here not unwillingly fall into the opinion of Graserus, if it could be warranted by the writings of the Hebrews; that this bringing fire from Heaven should be spoken by a proverbial hyperbole, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for amplification of that which went before, as if it had been said, He doth great wonders, yea even such and so great, that they may seem not fare different from the miracles of Eliah himself, by which he did vindicate the true worship of God. For the jews commonly, saith Graserus, do attribute so much to that miracle of Eliah, that they use it proverbially for all wonderful works wherein the glory of God is more conspicuous. But if any man be not pleased here with, let him follow the Complutense reading witnessed also by many other copies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth great wonders, and causeth that fire cometh down out of heaven upon the earth) and so, as if the sum of those things which are more largely set forth afterward were propounded in these words; let him interpret it of a double kind of means, which the false Prophet should use, to induce the inhabitants of the Christian world, to frame anew the Image of the Beast slain in his sixth head; that is to say, by provision of miracles, and excommunication. By the one Chap. 13. of which he might draw the nations unto error, by the other he might break the contumacy and pride of the stubborn. For both these, and to what end they tend, are handled in order in the words following. Concerning the wonders, in these words: And Vers. 14. he deceiveth them that dwell on the earth by the wonders which he had power to do, saying to them that dwell on the earth, that they should make the Image of the Beast which was wounded with the sword; and the words that follow to the 16. verse. But concerning Vers. 16. excommunication in these: He causeth all to receive a mark in their right hand, or in their foreheads, and that no man might buy Vers. 17. or sell, save he that had the mark, or the name of the Beast, or the number of his name. A synechdochical speech, whereby the censure of the Ecclesiastical Anathema is meant, by the forbidding of commerce with others. And that truly is not unaptly resembled to fire from heaven, or lightning. For what is it I pray you, in the name of God to deliver any one over to that eternal fire, other then to call for fire from heaven? especially since that punishment of the wicked proceeding from God, is again and again in this book set forth by the lake of fire and brimstone, or Asphaltites where Sodom and Gomorrha were burned with fire reigned down from heaven. Yea the Apostle Peter teacheth, 2 Pet. 2. 6. that God hath ordained that burning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is by * Ellipsis. defect of the former substantive usual in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an example of their punishment that after should live ungodly: And I●de delivering the meaning of Peter here more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to bear the likeness or type of eternal fire, or to resemble the pain of eternal fire. For that the words of jude are so to be interpreted, or in a like sense the comparing of the words of both the Apostles together, and the nature of the thing itself, will persuade the considerate Reader. Upon which occasion give me leave to add this also; because it was wonderful memorable, and a sorrowful ●men of the jews now rejected of God, which josephus reporteth befell them in De bello judaicol. 5. c. 3. according to the distinction of 〈◊〉. the very beginning of that fatal war, the overthrow being received at the passage of jordan from the country of jericho: to wit, when some were by the enemy thrown into the river, others not being able to withstand their force leapt into it of their own accord, the lake Asphaltites was filled with the dead bodies Chap. 13. tumbled down with the stream of the river, by which accident, saith he, the affliction though in itself most grievous, yet to the jews seemed to exceed itself. But as touching the event of the prophecy; concerning the wonders, it is notorious, that that universal Idolatry which hath reigned in the kingdom of the Beast for about 1200 years, as well that first begotten consisting in the worship of Saints departed, Relics and Angels, as the worshipping of Images in the next place, and in conclusion that last blasphemy of the breaden God, at first was commended to poor Christians, afterwards they were persuaded to it and confirmed in it by an abundant company of wonders, to wit, by cures and miraculous visions, restraining of Devils at least in show, and other effects to be admired, and that not of one kind. All which the two horned Beast or the Pope of Rome with his guard of false prophets, is said to have done, as fare forth as they themselves have ●eigned, or being feigned by others, they have approved by their authority, or those things which in truth were the works and delusions of Devils, they have obtruded for true and divine miracles to seduce the Christian world. Doubtless this is that very same thing which the Apostle Paul to the Thessalonians foretold, That the coming of the man of Sin shall be after the working of Satan, with all power 2 Thess. 2.9. and signs, and lying wonders, and with all deceivableness of unrighteousness. Now examples of the Pope's lightning or Anathema, whereby he hath vindicated his authority in determining and commanding, they surely are so obvious to every one, that my labour of citing them out of the Annals of the Church here may be altogether spared. One thing very notable I will call to remembrance, and which so nearly toucheth the Image, the framing whereof we now deal with, that it alone may suffice to confirm the truth of this prophecy. To wit, in that controversy with the Greeks concerning the * Iconomachica. oppugning of Images which arose about the year 720. and was agitated with great heat and persecution of Idolaters for 120 years, it can scarcely be told into what danger that Image of the slain Dragon, as then yet rude and unperfect, nor as yet complete was brought. Neither the worshipping of Images alone as it is commonly believed, but also of Saints departed and relics Chap. 13. was strongly opposed in that controversy, Leo Isa●rious (saith Theophanes hist. Miscol. lib. 21. cap. 23.) did wickedly err not only For his is the History called Miscella from the 17. book which is falsely spread abroad in the name of Paulu● Diaconus, translated out of Greek by Anasiasius the Library Keeper, he flourished under Nicephorus and Ee● the 〈◊〉 Se● Baron. an● 7.17. 20. & 813. 8, 9, 10. about the relative adoration of venorable Images (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but also about the intercessions of the most chaste mather of God, and of all Saints, whose relics that most wicked va●let as his masters the Arabians (that is the Muhamedans) detested. The same he saith of Constantine, whom the Patrons of Idols called in disgrace Copronymus, in the same book the last Chapter. This most pernicious, saith he; and 〈◊〉, fierce man, etc. first indeed d● parted from God, and his un●● filled Mother and all Saints. So this base Graecian Idolater doth revile the godly Emperor. Again, lib. 22. cap 42. Every where he resisted in writing and without writing the intercessions of the holy Virgin and Mother of God and of all the Saints as unprofitable, by which all succour stoweth unto us, exsting out their relics and making them odious: and wheresoever there was report of any notable relic to remain for the health of souls and bodies, or as the custom is; to be honoured of the godly disposed, presently he threatened death against such as evil doers: or else proscriptions, banishments, torments; but there-lique most acceptable to God; as a certain treasure kept by the owners, was taken away to be made odious afterward. Let the Reader see the 54. Chapter. The same Chap. 48. Wheresoever any one distressed or grieving should pray the accustomed prayer of Christians; Mother of God help●, or should be taken celebrating the vigils, etc. he was condemned as the Emperor's enemy, and pronounced notworthy to be remembered. Yea, it appeareth that the worship of Saints was opposed yet under Theophilus the last of the five Emperor's opp●gners: of Images by that Hymn of Theodorus, wherein the Church of Constantinople was wont every year Apud. Baron. a●. 842. 28. (oh wickedness and grief!) to celebrate the memory of Idolatry having at last gotten the victory. There it is in the ●●ode: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, That savage Le●ius; together with john (he was Patriarch of Constantinople under Theophilus) having forsaken pierie; did wickedly affirm that the holy relics of Saints and their Images were a● no hand to be worshipped. What therefore herein doth the Pope of Rome? he succoureth the Image of the Beast incredibly in danger of ruin: and when Chap. 13. he could do no good by letters and threaten, he betaketh himself to his thundering craft. He striketh Leo of Isaura the ringleader of Image-oppugners with Anathema, he absolveth his subjects in Italy from the Oath of Allegiance, and as much as lay in him, he bereft him of his Exarchatship of Ravenna, and the rest of his Dominion in that place. By which act, as he gave courage to the Idolatrous faction in the East, so he seasonably skared the Kings of the West, that they should not undertake the like. With the same lightning he ordained that the Albigenses, their defenders and receivers should be blasted, and surely the Synod of Lateran of 280 Bishops under Alexander the third did blast them. The same lightning also doth the great Council of Lateran under Innocent decree to be called down from heaven upon the Tom. 4. Conc. Edit. Rom. an. 1612. pag. 44, 45. Lords temporal, who being required and admonished by the Church neglected to free their lands of them: to wit, that they should be excommunicate by the Metropolitans and other comprovincial Bishops: and if they refused to give satisfaction, their vassals should be absolved from their fealty by the Pope, and their lands should be exposed to be taken by Catholics. And he had power to give life unto the Image of the Beast, that Vers. 15. the Image of the Beast should both speak, and cause, that as many as would not worship the Image of the Beast, should be killed. Except the Image had been endued with a vital faculty, the slain Beast had not revived by the making of him. Neither indeed was the Beast worshipping the Dragon, which it ought to represent, an idle Beast; but such as was wont stoutly to bestir himself, and violently to fly upon his adversaries. Therefore such it behoved that Image to be, in which he should revive again. Wherefore it is said the false Prophet had power not only to allure the Christian people to make his Image in the Beast of the last course: but also to be●●w life upon him, whereby he might both by Edicts command 〈◊〉 equal manner those things which should be needful to defend his dignity, and punish the disobedient and such as refuse to be subject to his religious Constitutions with the Sword or Secular death. And surely all that power which the Image, or Secular Idolatrous Beast hath, of raging against the Saints, he exerciseth but as delivered him by the Pseudopropheticall Beast. For so the matter is handled, that th●●e whom the Pse●dopropheticall Chap. 13. Beast shall condemn of heresy (as they call it) or of wronging the Image, he giveth power to the Secular Beast to kill them. That is to say, he hath no such power of himself, but depending upon the Ecclesiastical judgement. And this is that which they call Delivery over to the Secular power in the books of Martyrs so often mentioned. Doubtless the Pseudopropheticall Beast, as indeed he would seem, doth not himself put any to death, but yet those who are condemned by his sentence, he delivereth over to the Secular power as it were to the executioner to be put to death. And he causeth both small and great, rich and poor, free and Vers. 16. bond (that is of whatsoever degree, state or condition) to receive a mark in their right hand, or in their foreheads. And that no man might buy or sell, save he that had the mark or Vers. 17. the name of the Beast, or the number of his name. What the forbidding of buying and selling meaneth (that I may begin with the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. last first) I have already showed; to wit, to be branded with the Pope's excommunication, into the which who so they be that do fall, are restrained from company and commerce with other citizens. So that Canon of the Council of Lateran Tom. 4. Concil. edit. Rom. pag. 37. set forth under Alexander, which was mentioned a little before, against the Waldenses and Albigenses, plainly forbiddeth under Anathema, That no man presume to keep or maintain them in his house or land, or traffic with them. And the Synod of * Turonensis. Tours in France under the same Pope with the like threatening forbiddeth, where the followers of that heresy (as they call it) shall be known to be, that no man presume to give them harbour in their land or afford them protection; and that no communion be had with them in selling and buying. And what? doth not the false Prophet here also speak like the Dragon? For the Dragon Dioclesian set forth the like Edict, That no man should sell or secretly give any thing to the Christians except first they should burn incense to the Gods of whom Beda thus singeth in the Hymn of julian the Martyr. Non illis emendi quidquam, aut vendendi copia: Nec ipsam haurire aquam dabatur licentia, Chap. 13. A●●equam thurificarent Detestandis idolis. They had not leave to buy or sell, Or use commerce where they dwelled: Or drink cold water out of well, Such affliction they felt: Before the Idols detestable, Their incense offering smelled. Perhaps therefore the holy Ghost used this synecdochical speech, to intimate, that although that Papal Anathema; vaunteth itself of a separation from the internal and invisible communion with Christ, yet in truth it hath no further force then to exclude from the external and visible commerce with other Citizens. Now that which is said of the Mark; the mark of the Beast, Vers. 16. is properly of his Name; and therefore it is said, the Mark or Name of the Beast, and in the Chapter following, the Mark of his Name. For he alludeth to the old custom, by which servants were wont to be marked with the names of their Masters, soldiers with the names of their Commanders, the first especially in their forehead, the other in their hands. And therefore by like reason the followers of the Lamb also in the Chapter following, that they may be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 141. contrary to the followers of the Beast, are written in their forehead with the names of the Lamb and his Father; with the same meaning of the type in both, to show who is his Lord, and for whom each company fighteth: those professing themselves servants of the Beast, and his Image, these of Christ and his Father. As touching the Number, it is rather to be judged an Appendix of the Name or Mark of the Beast, than the mark itself; and in very deed, it is the number, not so much of the name of the Beast as of the Beast himself; as also by and by it is called. Now it is therefore only called the Number of the Name, because it is contained in letters of the name of the Beast brought into number, God so disposing it. Neither yet doth it follow, that because the Number doth so nearly agree with the Name, therefore the number of the Beast is to be confounded with the Name: for the reason of the opposition requireth, that, even as in the company of the Lamb the mark of the Name, is distinguished from the Chap. 13. number of the company, even so also it be done in the company of the Beast. Add that the Mark of the Name and the Number are altogether of a different signification, I say, if we direct the interpretation according to the A●logie of other places. For the one, that is, the mark of the Name, doth show to which Lord they have addicted themselves who bear it. The other, that is, the Number showeth from what stock and from whence they derive their pedigree, who are marked therewith. As the number of twelve, and the number made out of the multiplication of twelve virgins, as in the structure and dimensions of now jerusalem, is a symbol of the Apostolical lineage and offspring. But that we may stay no longer upon these general things: let us see at length what may be that Name of the Beast, wherein also his Number noted by the holy Ghost is contained. It is indeed that which even then when the Revelation was newly written some supposed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many men's mouths. For by this name, after the division of the Empire and the ten Kings risen in the Provinces thereof, and not before, the Roman false Prophet with the rest of the inhabitants of the West for distinction sake was called; and that even of those, to whom the Revelation was written, the seven Churches of Asia. For the Greeks & the other Eastern people, with whom the name abode in that division of the Empire, would have themselves only called Romans; they termed us with our Pope, and under him the Bishops, Kings, and Rulers, Latins, by a certain fatal instinct. And this very name the letters thereof being subducted after the manner of the Greeks and Hebrews, maketh up the number noted by the holy Ghost, but a mystical number; wherein is showed of what progeny the Beast is, and how falsely he braggeth himself to be a successor of the company of the Apostles, when as in truth he is of the ●ragon. For the number of the Name of the Beast is 666. which if thou strive to derive out of the number of twelve, the symbol of the Apostolic lineage, thou shalt bestow thy labour in vain: for from thence howsoever thou s●●lt multiply it, thou shalt never bring it to 666: but surely from the number of Six, which is the number of that red Dragon, to wit, of the Beast of the 〈◊〉 head, very ●asily; for the whole sum how great soever it be, is compact out of the numbers of six, by unites, ten, and hundreds: as if the whole seed of that Dragon had diffused itself through the body of this last Beast and all his members. Here is wisdom, saith the Spirit, let him that hath understanding Vers. 18. count the number of the Beast, for it is the number of a man: and his number is 666. Which surely that it ought to be accounted after the same manner as I have said, I seem to gather out of the Analogy of the company of virgins whose number 144 contrary to the Beast, is altogether Apostolical, begotten of twelve multiplied by itself. For the reason of contraries is contrary. And there indeed both, as well the Name written, as the Number of the company written upon, the holy Ghost hath expressed; but here he hath left the Name to be conjectured out of the Number. That therefore I may comprehend the matter in few words, to receive the Mark of the Name of the Beast; is to subject himself to his authority, and to acknowledge him to be his Lord; but to receive the Number, is to embrace his impiety, derived unto him from the Dragon, to wit, the Idolatry of the Latins. Whence that happily will not be unworthy consideration: although no man can receive the mark of the Name of the Beast, or be subject to his authority, but together also he must receive his Number, that is, he must needs be partaker of his impiety: yet it may be, that one may admit the Number or impiety of the Beast, but yet refuse the Mark or Name. That which now long since is true of the Greeks, who howsoever they embrace the same form of impiety, derived from the Dragon, or Idolatry of the Latins, and the same established at the first in that second Nicene Council by the authority of the Latin Pope who earnestly laboured even there also to set up the Image of the slain Dragon: yet notwithstanding to be subject to the Latin Pope, or to bear his Name as in times past (before they departed asunder a Schism being made) they have refused now for about 700 years. Concerning the company of 144000 sealed virgins of the Lamb. THE Company of virgins, the followers of the Lamb standing At the 14. Chapter. on mount Zion, and the same select company out of the Gentiles put in the place of Israel, of which mention is made at Chap. 14. the beginning of the seventh Seal (for it is described as there we observed in a double vision, for to join the prophecy of the Seals with the prophecy of the Little book) doth signify the Church which in the midst of the Papacy continued faithful to the Lamb, and a Virgin under Babylon: the native and not degenerate progeny of the twelve Apostles Apostolically multiplied; and which likewise alone was taught after the example of the heavenly Choir purely and rightly to honour the Lamb and his Father with the Evangelicall song. Which none of the followers of the Beast, as ill hap was theirs, could learn. Also a people not addicted as the followers of the Beast to any one Sea, but accompanying the Lamb whither soever he was to go. And to conclude, often and sharply admonishing the worshippers of the Beast concerning the Evangelicall worship prescribed, and God's severity manifested against Idolaters; and warning all at length to withdraw themselves with speed from commerce therewith, except they will perish eternally. This is the sum of the vision. Now let us open the text according to the rule thereof. And I looked, and lo a Lamb stood on mount Zion, and with Vers. 1. him an hundred forty and four thousand. By the number an hundred forty and four thousand, or twelve times twelve thousand it appeareth, that the same company is here described which was sealed at the beginning of the seventh Cap. 7. v. 4. seal; to wit, that legitimate not degenerate offspring of the Apostles, bearing this number of twelve as the Ensign of their pedigree. Let the Reader remember what we have there noted. Mount Zion also was the throne of the Kingdom of David and the same is called the City of David because having taken it from the Jebusites, he had built it without with new walls, within with a royal tower, streets, and courts. Therefore here parabolically used, it will signify that part of the earth which Christ, having vanquished the Dragon, had made the habitation of his Church, that is, the Christian world. In this world the Virgin Church hath her mansion, and even there she keepeth her faith and undefiled chastity with the Lamb, when the Beast seemed to have polluted and trodden all under foot with adulteries and slaughters, and to have left nothing sound and untainted. Chap. 14. Having the name of the Lamb, and the name of his Father written in their foreheads. These words, the name of the Lamb, are ill left out in some copies, which the Vulgar, Primasius, Andreas, Aretas, the Complutense Edition, and the Syriac interpreter do acknowledge; so that it is the true reading, is not to be doubted: but that the matter itself doth require that it be so read, will evidently appear in the course of the interpretation. For the allusion is (as we have noted in the history of the Beast) to the ancient custom, whereby as well servants as soldiers were known in times passed by their Masters and General's name or brand marked upon them; and the servants indeed on their foreheads especially: (as witnesseth Rodiginus, lib. 5.33.) but soldiers in their hands, Vegetius lib. 2.5. Soldiers marked with enduring brands, and inserted into the muster rolls are w●nt to swear. Aetius also, lib. 8. 12. They call them brands which are marked upon the face or other part of the body, such as are in the hands of soldiers. But of the marking of soldiers Lipsius instructeth us more fully, lib. 1. de milit: Rom Dialog. 9 (The Romans) did stamp their young soldiers when they were first entered under their * Principibus. Generals and did mark them in the skin: these were true brands and imprinted in the hands of the soldiers, they were marked with the name of the * Imperatoris. Emperor. Hence Austin calleth it the King's mark, and chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is derived either from this that in ●lmes past the name of the * Emperor. General was wont to be written upon the shields, spears and Standards, and by that example in the skin; or from consecrations: for those whom they consecrated or entered to God they burned them with marks. To return to the purpose therefore: they bear the name of the Lamb and his Father in their foreheads, which break not their faith whereby they have bound themselves in Baptism to the Lamb as their General and Lord, and to his Father, and do not backslide to the worship and pomps of Satan and his Angels, which once they renounced. For so anciently (that I may in this place bring in that for a further light to the things to be spoken of) the short form of renunciation in Baptism was conceived in most Churches, * See constil. Apost l. 7 c 4●. Cytil. Hi●ros. Catech. mystagog 1. Cst●ysost. Hom. 21. ad popul Antio●h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce Satan and all his works, and his pomps, and all his worship. In many, and those most ancient Chap. 14. Liturgies it is added * Constit. Apost. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Angels. In others * Tertu●. de spectac. cap. 4. Ambr. He●●am. lib. 1. cap. 4. And all his inventions, and all under him. And others in the same sense * Author constit. Apost. Ibid. Ambros. de its qui myster. initiant. c. 2. Hieron. ad cap. And his world. All which may be conveniently expressed in the Apocaliptique stile: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce the Dragon and all his power, that is, as Cyrillus Alexandrinus doth declare the form of Baptism. I forsake the rabble of Devils, I reject all their pomp and worship. The Church of Rome was a little more brief here then others, For with it there is mention only of Satan his pomps and works, where under the name of Satan, as it were the Prince it understandeth his Angels also, and under the name of pomps and 5. Mat. lib. 7. cont. jul. works it meaneth Idolatrous worship and all the furniture thereof. Now that the Sacrament of Baptism, by which we solemnly profess saith to the Lamb● and his Father, and by which we take upon us their name and are called Christians, is the seal of the Lord, the Fathers every where declare and that from the Primitive Church. Hence is that of Origen, Let us bear the immor●all Hom 8. Indivers places of the Gospel. Lavour in our foreheads. When the Devils shall see it they will tremble. Augustine also calleth it * In joan. tract. The royal mark, the Imperial mark, the mark of the Redeemer. The same moreover ●each 6. secundi. contra Petilianum ultimo. primi contra Cr●sconi. 'em 30. & al●bi. See him also 6. the Baptis. c. 1. Epist. 23. 50. 200. that this seal is abolished, and as it were blotted out by Idolatry and Superstition. Tertulli●●us de spectac. Cap. 4. Treating concerning Baptism under the name of a S●ale: When, saith he, we entering into the water, profess the Christian faith in the words of the rule thereof, we make protestation with our mouth that we renounce the Devil, and his po●pe, and his Angels. What will be the chief and principal thing wherein the Devil and his pomps and Angels are reckoned, but Idolatry? And Chap. 24. Do we not forsake and make void the Seal by making void the witnessing thereof? And of the same kind is that lib. Idololat. Cap. 19 There is no agreement between the mark of Christ and the mark of the Devil. Likewise Austin Tract. 7. in joan He hath lost the mark of Christ, he hath received the mark of the Devil. Christ will have no partner, he alone will have possession of what he hath bought. With these Isidor. Origen. lib. 18. cap. ●9. de spectaculor● execratione. He denieth God which dareth to do such things, and he is become a rev●lter from the Christian faith which again coveteth that which he hath heretofore 〈◊〉 in his Baptism, Chap. 14. that is the Devil, and his pomps, and works. Therefore all they which shall have received the mark of the Beast, have refused Christ's, and his Fathers, they have forsaken it, made it void, and are accounted as if they never had received it. Only those 14,000. which had not fled over to the Camps of the Beast, but did closely stick to the Lamb, do show the Lords Mark as yet in their foreheads. One thing remaineth yet to be remembered; to wit that, that although the sealed in both places, as well here as Chap. 7. be the same; yet the reason of the seal is not the same in both; and that in regard of the different end of sealing. For there the matter of protection was handled; here of service and fealty. But it is not necessary that therefore we seek another seal there, plainly different from the Sacrament of Baptism. For Baptism performeth both. For, besides that seal which is of our profession, God addeth moreover another, to wit, the seal of his grace, whereby he acknowledgeth those for his who are baptised, and taketh them into his protection. This therefore, except I be deceived, is handled in the former vision, of the sealed, the other in the present. And it favoureth this interpretation that Clemens Alexandrinus in Eusebius lib. 3. cap. 17. calleth Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect safeguard: Also that Nazaanzen orat. sunct. Baptis. saith that the same is called a Seal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is a preservation. To conclude that of Basil. Exhort ad Baptis: Except the favour of the Lord be sealed upon thee, except the ●ngel do take knowledge of the mark upon thee, how shall he fight for thee, or defend thee from thine enemies? Where Nicetas the Scholiast, Because being thereby marked we are acknowledged to what Lord we belong, and are kept safe from snares. Now let us proceed to the re●●. And I heard a voice from heaven, as the voice of many waters, Vers. 2. and as the voice of a great thunder: and the voice which I heard was as of harpers harping with their harps. And they sung as it were a new song before the throne and before Vers. 3. the four Beasts and the Elders, etc. He declareth indeed the voice and the song of the Celestial Angels, glorifying the Father and the Lamb; after which manner they are read to have done, when first the Lamb had undertaken Chap. 5.11. to unseal the book of prophecies. And having respect to Chap. 14. these Angels, anon he saith, vers. 6. And I saw another Angel fly in the midst of heaven, that is, another besides one of those singers. For he hath made m●ntion of no Angel before this, except we shall say, those musicians to have been a Choir of Angels. Now the voice of many waters, and like thunder, signifieth, none other thing then the voice of a very great multitude: such as was wont to be heard in the Temple while it flourished, of the Levites the singers, singing praises to God with the voice and musical instruments. By reason of the multitude of whom, together with the acclamation of the people, a sound was made like the roaring of the Sea or the noise of Thunder. It is no conjecture, but a manifest thing; because that in the triumphant Song, Chap 19 6. where the parable is all one, it is clearly expressed. I heard, saith he, as it were the voice of a great multitude (mark a great multitude) and as the voice of many waters, and as the voice of mighty thunderings, saying, Halleluia. Hence in Ezechiel, Chap. 43. 2. where in the Hebrew it is simply, His voice (that is, of the God of Israel) as it were the voice of many waters, the Septuagints paraphrastically render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voice of his host as it were the voice of many doubling. The Chalde likewise, The voice of those that praise his name, as the voice of many waters. Add that out of the same Prophet concerning the Cherubins, Chap. 1. 24. I heard, saith he, the noise of their wings like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host. To conclude from this nation it is, that that which in Daniel is the voice of a multitude, by john is put the voice of many waters in the description of the person of the Son of God in the beginning of the Revelation expressed out of Daniel. For that Dan. 10.6. which Daniel hath, his feet like in colour to polished brass, and the voice of his words, like the voice of a multitute: that john declareth, Revel. 1. 15. his feet like unto fine brass, as in a burning furnace, and his voice as the sound of many waters. Furthermore, the song is a new one, such as is sung to God after Christ is exhibited to the world. Wherein indeed to him that sitteth upon the throne, and to the Lamb, together and alone, redemption, power, riches, wisdom, strength, honour, glory, and blessing, are religiously and Evangelically ascribed. The form of this song is extant, Chap. 5. and that by the title of a new Chap. 14. Song: that it can scarce be doubted but that respect is here had Cap. 5.9. thereto, since no where else in this Book mention is made of a new Song. The Lamb, say they, which was slain is worthy, Cap. 5.12. (that is, as before is a little more plainly said, by the Elders and Beasts, because that he was slain) to receive power, riches, wisdom, Vers. 13. and strength, and honour, and glory, and blessing. Therefore to him that sitteth upon the throne, and to the Lamb, be blessing and honour, and glory, and strength, for ever and ever, Amen. This is the short form of the new song, which if God shall at any time make me more fully to understand, I will happily more largely explain it, for it is deeply settled in my mind, that the whole mystery of Evangelicall worship is in it contained. As concerning the present purpose, it seemeth to be called new, either as it were another or divers from that which was ●ung before Christ was sent (for under him according to that saying of the Apostle, Old things are passed away and behold all ● Cor. 5. 17. things are become new:) or for the new benefit at his coming granted to none of the former ages of the world, but only to these last times. For which benefit indeed God afterward * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is honoured by thanksgiving, as well by Angels, as by men. And to confirm this reason of the name, as well that of Esay will serve, Chap. 42. 9 10. I declare new things, sing to the Lord a new song: the which title also of a new song divers times occurreth in the Psalms, not other wise to be understood, as it seemeth, then of that whereby the Divine power is praised for some new benefit especially of delivery (according to that Psalm 40. vers. 2. 3. He brought me up out of an horrible pit, etc. and hath put a new song in my mouth) or at least because according to the custom of such songs, it is sung with extraordinary gladness and joy. That both these agree with the Evangelicall song I need not strive to show in many words: the matter is plain. And no man could learn that song, but the one hundred forty and Vers. 3. four thousand which are bought from the earth. In the whole Christian world there is no man that hath skill to sing the song of the Angels, as long as the Beast bare sway, but those which be of the number of the one hundred forty and four thousand servants of the Lamb: for these only without any spot of Idolatry, do glorify the Father and the Lamb upon the earth, as the blessed Angels in heaven do; even the very same Chap. 14. thing which in the Lord's Prayer that it may be done of all, the Church incessantly beggeth of the Father. Thy will be done in earth, as it is in heaven. So that a platform or absolute example of the lawful and perfect worshipping of the Divine power cannot be taken from any, but from the inhabitants of heaven. These are they which are not de●iled with women, for they are Vers. 4. Virgins. That is, they converse not with unchaste women or harlots. But what manner of women are these? Surely not such as are commonly called so, but Cities, according to the usual phrase of the Prophets; and those indeed of Christian name, but addicted to idols whose Queen is that great Babylon called the Mother Chap. 17. 5. of Harlots, with whom the Kings and inhabitants of the Earth commit fornication. With such, those who are of the company of the Lamb have not conversed, that is, they have not defiled themselves with Idolatrous incest. For they are Virgins, that is, free from all spot of Idolatry. For the reason of analogy doth altogether require that these be called Virgins in the same sense, wherein the rest, the Kings and people are said to play the Harlots with Babylon. Furthermore, since that Babylon is called the Mother of Harlots, it followeth, that her daughters, the other Cities, be likewise petty harlots, with whom the inhabitants subject to each of them may be defiled with spiritual fornication. These are they which follow the Lamb whither so ever he Vers. 4. goeth. That is, they faithfully cleave to him, and forsake him not upon any occasion; the Metaphor being drawn from them which never depart from the side of some one, but accompany him in every place. Or thus: in what City, Region, or Territory so●ver the Lamb shall set up his tent, thither they follow him: contrary wise other men, who although they be called Christians, yet except the Lamb shall abide at Rome the seat of Peter, they will not seek and follow him any other where. These are bought among men, being the first fruits (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto Vers. 4. God and to the Lamb. That is, redeemed out of the other profane multitude, that they should be a sacred peculiar to God and the Lamb, like the first fruits. Neither do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitiae signify only first Chap. 14. fruits, as it is commonly conceived, but also whatsoever being exempt from profane uses is consecrated to God; to wit, the very same that in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, by which name, the Scripture comprehendeth, as well the tenths themselves, as also whatsoever oblations there were, except the offerings. Whereupon chrysostom calleth the tithes which Abraham paid to Melchisedech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Irenaeus in like manner, affirmeth that the primitias first fruits of his creature which he saith even yet In Epist. ad Heb. hom. 12. see also the same Hom. 35. in Gen. God requireth for himself in the Church, aught to be no less than a tenth part: since Christ, saith he, hath not dissolved the natural things of the Law, but hath enlarged them; and since Christians have not a less, but a greater hope than the jews. See him advers. haeres. lib. 4. cap. 27. & 34. according to the Edition of Fev●rden. What say you, that Calimachus also in the Hymn against Delos, calleth the tithes accustomed to be presented to Apollo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, primitias decimiferas, the first fruits amounting to the tenth part? out of all which it may appear, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an oblation only of firstlings, which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also any other; and that thereupon the reason of the name is grounded, because God's portion is to be given to him, before any thing be spent for our own use. Furthermore because the word primitiae, first fruits, doth not comprehend a definition of how great or small a part; hence it cometh to pass that the ancient Christians, although they conceived their oblations ought to be no less than a tenth part; yet not withstanding they called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or oblations of fruits; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitias, first fruits rather than tithes; as it were by a name of liberty not of bondage. These things although for the most part making nothing for my purpose, yet I was desirous to observe them, that I might if I could gratify them, who among us do sometimes employ their endeavour in finding out of the Fathers and Counsels, the antiquity and right of paying tithes in the Christian Church. In the mean time (that I may return to that from which I have a little digressed) we must confess that a more strict signification of first fruits doth very well agree to this place; to wit, that the company of Virgins be called first fruits, in respect of the company of Palmebearers which at length will follow them in a larger number. Let the judgement hereof be free Chap. 14. to the Reader. And in their mo●th was found no lie (so the vulgar, Syrian, Vers. 5. Complutense, Aretas, and Andreas in the Palatine Copy, in others guile) for they are without fault. There is no lie found. Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name; who pretend to worship the Lamb and his Father, but indeed give the honour proper to the Divine Majesty, unto creatures: Surely, every Idolater is a liar, when as he worshippeth for God that which is not God. To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lie, while they worshipped and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Creator. Whereupon Idols are called lies, as Amos 2. 4. Their lies have caused them to err, or have seduced them (the vulgar hath it Idola, idols) after the which their fathers have walked. Likewise Esay 28. 15. We have made a lie our refuge. R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also jerem. 16. 19 The Gentiles shall come from the ends of the earth, and shall say, Surely our fathers have inherited (the Chalde col●erunt have worshipped) a lie, vanity wherein there is no profit. Shall a man make Gods unto himself, and they are no Gods? Hence also, Revel. 21. 8. Idolaters and liars, and likewise, Vers. 27. framers of abomination and a lie, seem to be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were Synonimaes. Furthermore, since the Idolatry of any men whosoever is a lie, then surely theirs, who in the mean time feign themselves worshippers of the true Deity is most properly guile, or a deceitful lie: So that if we mark the hypocrisy of the followers of the Beast, in opposition of whom that sealed company of the Lamb is described; the reading which hath guile will seem to be preferred before the other which hath a lie; although in respect of the matter itself there be not much difference. In the mean while, for the more full understanding of this place, let the Reader compare that of Zephan. 3. 13. Surely very like unto this: The remnant of Israel shall not do iniquity, nor speak a lie, neither shall a deceitful tongue be found in their mouth. And I saw another Angel fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of Vers. 6. heaven, having the everlasting Gospel to proach to the inhabitants of the earth and to every nation, and kindred, and tungus, Chap. 14. and people. The description of the Company being ended, the History of things done, in that state of the Church, as well of the Company, by the conduct of the Lamb their Captain, as of the Lamb himself, against the traitors and enemies, followeth. The order of these is twofold; first of a threefold admonition to the followers of the Beast, represented by so many loud voices of Angels; secondly, of revenge, by a parable of Harvest and Vintage. The first of the monitory Angels is that, which he here calleth Another: another indeed, as I have said, in respect of those musical Angels a little before mentioned, of the number of which this Evangelist was not. And here we are to call to remembrance (what before I shown) that the Angels in such like visions, do represent them over whom they have the government; and that which is done in common or by the works of both, that is said to come to pass, the Angels being Authors, as it were Guides and Conductors of the thing done. And hence immediately it may be imagined, that the Angel flying so loftily (if so be that also aught to be esteemed as any part of the parable) is the Ruler not of any estate of men whatsoever, but of a more eminent rank, and is to use such for the declaring of his Gospel. Further, that Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal; and that as I guess not so much in respect of the future time, as the time past; as it were, that which was promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, à secul●, or from the beginning of the world; that is to say, that The seed of the woman was sometime to break the head of the Serpent, that is, the kingdom of the Devil, was to be destroyed by the coming of Christ, and the kingdom of God to be established. In which sense also the Apostle saith, that that was promised by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the world began, Tit. 1. 2. So therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelium antiq●●m the ancient Gospel: even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old waist places, Esay 58. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old paths, I●r. 6. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient mountains, paths, waste places, Deut. 33. 15. Saying with a loud voice, Fear God, and give glory to him, for Vers. 7. the time of his judgement is come: and worship him that made heaven, and earth, and the Sea, and the fountains of water. Chap. 14. The first Angel calling to remembrance that now the time of the kingdom of God is at hand when judgement is to be executed upon Idols and Idolaters; and so the Devils now being cast down and despoiled of the Roman throne, is begun already to be put in execution: therefore he exhorteth the nations, kindreds, tongues and people, who from that time were become Christians, that being mindful hereof, they worship that only true God the Creator, as he is declared in the Gospel, and that they take heed of Idols: Pear, saith he, God, that is, reverence and give him glory, even the glory of adoration and religious worship; as in the words following it is expounded. Because the time of his judgement is come, that is, wherein Christ by his Cross hath spoilt powers and principalities, and hath by his Apostles and Evangelists declared to the nations, which through so many ages he had suffered to walk in their own ways, that they should be converted from their Idols: if not, then at his return from heaven, they should be punished with eternal death. Wherefore then should Christians who profess faith in jesus Christ this judge, and triumpher over Devils return as it were by a back door to worship Idols and Devils again. Happily the time of judgement might be more strictly taken here; to wit, for the judgement of God before shown forth upon the Dragon and his servants, whereby heathenism was overthrown: but I had rather extend it more largely, and take it universally, for the kingdom of Christ begun and published in the last times, in which Idols are not any more to be suffered; according to that of our Saviour in the Gospel of john, Chap. 1●. 31. Now is the judgement of this world, now shall the Prince of this world be cast out. See also Chap. 16. 11. From which judgement indeed Paul the Apostle also (even as the Angel here) brought an argument to dissuade the Pagan Athenians from the worshipping of Idols, Acts 17. 30, 31. God, saith he, not regarding the times of ignorance hitherto, now commandeth all men every where, to repent, because he hath appointed a day in the which he will judge the world righteously, by that man whom he hath ordained; having given assurance thereof unto all men openly, in that he hath raised him from the dead. Whereunto the same Apostles warning to the Lycaonians is very like, Chap. 14. 15. We declare unto you, saith he, that you should be converted from these vain things, unto the living Chap. 14. God, which made heaven and earth, and the Sea, and all things that are therein. And who in times past suffered all nations (to wit, his judgement not as yet being made manifest to them) to walk in their own ways. There is to be supplied, but now he publisheth his judgement to all. That which the Angel here hath expressed, saying, the time of his judgement is come. But thou wilt say when, and where, and by what Ministers I pray you did this Angel execute his declaration? Certain preambles thereof were given out, when first superstition began to grow in the Church, at the monuments and about the relics of the Martyrs, as appeareth out of the History of Vigilantius, with whom, withstanding such like superstition, many others, even of the Bishops of that time were of opinion, witness jerom his adversary who undeservedly with bitter words inveighed against him for this cause. But this denunciation appeareth to be most manifestly fulfilled, from the year of our Lord 720, in the Greek and Eastern Churches, where this Evangelizing Angel did indeed fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven, that is, in a lofty and high place: forasmuch as he used Ministers of his Gospel, not of a base and vulgar condition of men, but of chiefest authority in the Christian world; as for example the Emperors of Constantinople, Leo Is●urus, Constantine Iconomachus, Leo Armenius, Michael Balbus, and Theophilus, who all of them, especially the first, did most severely make protestation by their Edicts and Decrees, for the presenting of religious worship to one God the Creator, against the worship of the creature, not only that which was used in the worshipping of Images, but also about Saints, and their relics. Let the Reader resort to the testimonies which I cited out of Theophanes concerning this matter, when I treated of the two horned Beast. Moreover, by the authority of the second, a Council consisting of 338 Bishops was assembled at Constantinople, and by their unanimous consent, the adoration of Images was accused and condemned of impiety. Thou wilt say Reader that the sentence of the Synod if it be not troublesome to thee to read it, is the self same Sermon of this Angel, and grounded upon the same foundation with it, according to our interpretation. For when it happened by the fraud of some there, which had indeed agreed with the rest in condemning of Images, Chap. 14. and yet favoured the Invocation of Saints (neither indeed was the like consent passed against this, as was against that superstition) that two Cannons, one concerning the worshipping of Mary the blessed Mother of God, the other concerning the honouring of the other Saints in heaven with religious Invocation were in the beginning put amongst the Decrees of the Council: when Constantine the Emperor with the Fathers of the ●ounder judgement had observed them, they accused them forthwith of error, and in testimony of their judgement, caused them to be razed and blotted out of the book. Of which act, if there be any doubt, I have witness; First, the Author of the Confutation of this Constantinopolitan definition, inserted in the Acts of the second Council of Nice. Who when he had taken upon him to confute the first Edition thereof, to those Canons thus he said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After this their Edition, saith he, they also renounced the Oblation of intercessions acceptable to God, blotting this out of this their writing. Moreover the Acts of Stephen the Monk Apud Surium, tom. 6. nov. 28. the Pseudomartyr; to whom, when the Bishops which were sent by the Emperor to confute him began to recite the Decree of the Council: he forthwith excepted against the Title of the Council, Holy: that it ought not to be called Holy, because it had proscribed holy things. Have you not, saith he, rend the sacred implements adorned with Images? have you not cast away in contempt this Epithet Saint from all the righteous, from all the Apostles, from the Prophets, from the Martyrs, and godly men? For it is decreed by you, o ye worthy men, that when any should repair to any of these, and ask of him whether he should go: he should answer, to the Apostles, to the forty Martyrs; or if he should be demanded whence he came; in like manner he should answer out of the Temple of Theodor the Martyr, out of the Temple of George the Martyr. Are not these your Doctrines? How comes it then to pass therefore that you who have proscribed Holy things, have assembled an holy Council? These things Stephen himself. Let us further hear the relater of the Acts of that Council (who lived also at the same time) exclaiming against the same men tragically for the taking away of the worship of the Mother of God? How, o Christ, should I not admire thy lenity, which no words can express? How shall I be able to express the depth of thy bo●●ti●, which surpasseth Chap. 14. the power of any speech? for these most audacious tongues have so fare burst out, that they have not doubted to utter that fearful and wicked thing also; to wit, that that same Virgin Mother of God, is not useful after her death, and voids of all profit, neither can be any help or safeguard at all. To these I will yet produce Cedrenus as a witness. He reporteth that Constanti●● published an universal law (without doubt by the Sentence of the Council, the Acts whereof except the definition only are at this day wanting) that none of the servants of God should be any more called A●●● Holy; but, that their relics which were found should be had in contempt: (lest they should be superstitiously worshipped, O Cedre●us, although they were true relics; but if false, that they should be cast out of the Churches) and that the intercession of them is not required; for it profiteth nothing. That wicked one, saith he, added that no one should implore the intercession ●o not of Mary. Now let me demand of the Reader, whether he think not that it is clear by these testimonies, that some what was Acted in that Council against the worship of Saints and relics? I have stayed some what the longer in proving this, because it is not alike known to all as that concerning Images. But we are not here at an end yet. First, that cavil is to be taken away concerning the Epithet Saint given away by Sentence from the Just, as it were by way of disgrace and contumely. For it is manifest by the very definition of the Synod (which even to this day is extant in the Acts of the second Nicene Council) that the Apostles and the righteous are honoured by the title of Sanctity, every where by those Fathers. Therefore they are not to be thought to have simply forbidden that which they themselves practised. But, as it may be conjectured, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for of this only the speech is) in the opinion of that age seemed to imply the honour of intercession. Whereupon, that by any means provision might be made against superstition, in common speech of Churches the use thereof, especially when they went thither to pray was forbidden. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which word is signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●he act of worshipping or the thing worthy of worship and adoration. Wherefore Hesychiu● deriveth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I adore, I worship. Yea, moreover, which manifestly conduceth to the worship of the dead, it is of a common original with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 14. to sacrifice to the dead, to celebrate their funerals, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a celebrating of funerals, * Soul Masses. sacrifices for the dead. Furthermore (that I may add this also by the good leave of the Reader, and without the aspersion of babbling) it might come to pass, that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint, to the common people of the Grecians (for we may observe examples amongst us of like use of words in a wrong sense by the vulgar sometimes) should seem to sound though falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him by whom our prayers are offered to God, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Usher and Intercessor with God: as Gregory Nazian, calleth Christ the Lord; according to that of the Apostle to the Ephesians 2. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Through him we have access unto the Father. Whatsoever it may be; this appeareth out of the testimonies already brought, that by the use of this very word, it was at that time esteemed that that superstition towards the Saints departed this life, was nourished and cherished. Which, that it might by all means and policy be hindered, the use thereof was forbidden: not indeed simply and universally, which our Adversaries falsely allege; but only in naming of Temples, which were dedicated to the memory of the Apostles and Martyrs. For the taking away of that error, as it seemeth, whereby it was believed either that those were places of approaching to God by the Intercession of the Martyrs, or consecrated to the worshipping of them whose names they did bear. Therefore in stead of the surname 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it seemed fit to put in place thereof that of Apostles and Martyrs, indeed no less honourable: whether with full consideration and advise, it is his part to judge, who hath well and throughly looked into all the circumstances of that time, and reasons of the action. In the mean time it nothing detracteth from the virginity or purity of the Church, if haply sometimes in such things which belong to the way and manner of the doing of a thing, it shall not so wisely discern. For it is no matter of necessity that she who is chaste, perpetually either do, or speak wisely. For the like reason in a manner, the word Priest for Evangelicall Elders, Sacrifice for the Sacrament of the Eucharist (not to name other the like) are commanded not to be used in very many Reformed Churches. And not indeed altogether rashly, except (as it seemeth to some) the name Ministers instead Chap. 14. thereof be not a name fit enough: by which although they who exercise a sacred Function may be called rightly and by warrant of the Scripture; yet thereby are not Elders distinguished from Deacons. Should we not therefore rather have called them by the Apostolic name Elders if we had been unwilling to call them Priests? But these things are for another place. Furthermore, the Cry of this Angel sounded, not only in the East, but also in the West, though the Pope of Rome stormed at it; not indeed with a full mouth as there, yet with a public and solemn voice. First, in the year 790, in the Synod of Frankford under Charles the Great, of almost 3●0 Bishops, besides Abbots and others. Where the worship and adoration of Images, together with the second Council of Nice, which had established it, and which Pope Hadrian governed and approved by his Legates, are condemned. And again in the Synod of Paris, in the In Catal. test. ver. edit. 1608. pag. 1123. year 825, assembled by the commandment of Lewis: wherein it is at large declared as well by Divine authority, as by the judgement of the Fathers, that the adoration of Images is a wicked and ungodly thing, and that the Synod of Nice was to be rejected as guilty of such superstition. Add hereunto the Commentary sent from Charles the Great to Pope Hadrian the maintainer of Idols, after that Council of Frankford; that here also thou mayest acknowledge the Angel fled in the height of heaven. And so fare have we perceived the exhortation of the first Angel. Now let us hearken to the cry of the second. The second Angel Proclaimeth that Rome, was turned from the City of God into Babylon, for her filthiness and multitude of idolatries, with which, having despised the exhortation of the first Angel, she had as well defiled herself, as also became the Author and Precedent to all Nations in her compass that they should do● the same which She did; for which cause, becoming now throughly liable by reason of Her impenitency to the Divine judgement ordained against all idolaters, She was not to be any longer born withal, but by an irrevocable Decree to be destroyed and cut off; and that the preparation to that destruction is incontinently and continually made even from this cry. And the company of the Al●●igenses and Waldenses appear indeed to be the Ministers of this cry, partly by word, partly by deed; as being the first of all mortal men who proclaimed the Chap. 14. Church of Rome for her Idolatry and mystical whoredom, to be the Apocaliptique Babylon; and they the same also began her ruin; for as much as she being so detected, forthwith a great multitude of men began to detest her, and privately through all the Provinces of her dominions to revolt from her; besides, her authority was thenceforth daily more and more weakened, and then the ruin began to be, which shall not stay, until at length it be come to the burning of the City itself. In a word, from the cry of this Angel, there began incontinently as it were a mustering of holy Soldiers for the overthrow of Babylon. Babylon is fallen, is fallen. Vers. 8. As if he should say, now the foundations of the ruin of Babylon are laid. For from this time the preparation of waging war against her shall be undertaken. He imitateth Esay, Chap. 21.9. Who in the very same words, and not different occasion of things, related the destruction of that old Babylon, not then come to pass; but as here the foundation of things being laid, he foretold that it should most certainly come to pass. For as much as Esay uttered his prophecy as the Chronologie teacheth, at the same time, wherein the Medes being about at length to destroy Babylon gained their own liberty, having built the City Ec●atane under their new King Deioces, they laid the foundation of that Kingdom which proved fatal both to Ninus and to Babylon. — Because she had made all nations drink of the wine of the poison of her fornication. With the wine of the poison of her fornication, that is, besotted them with philters, being poisoned win●. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, hath not the force of anger or wrath, but as it is used by the Seventy, poison; that is, they would have it equivalent to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one while signifieth anger, another while poison. Hence it is that in the Seventy Deut. 32. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, their wine is the poison of Dragons, and the cruel venom of Asps. Likewise, job 20. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he shall suck the poison of Dragons, the Serpent's tongue shall s●ay him. Add Psalm. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their poison is like the poison of a Serpent. See also, if thou please, Deut. 32.24. job 6.4. Yea and wheresoever in the Old Testament the signification of poison hapeneth, thou shalt see it expressed Chap. 14. not above once only, otherwise then either with this, or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there is a twofold mention made, in the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of such like poisoned wine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the wine of the poison of her fornication, whereby, as I said, the amorous poison or philter is signified (according to which the same is called, Chap. 18.23. by an accustomed word, for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or veneficium, poisoning or sorcery) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the wine of the poison of wrath; which is a potion of those that are to suffer torment. For truly by the former hath the holy Ghost expressed the allurement of spiritual fornication; out of the custom of harlots provoking love by their philters: this latter hath allusion to the manner of the jews, who were accustomed to give to those who were to be punished by death, a cup of wine, with which there was mixed Myrrh or some other drug of that kind, that they might bring them into a senseless stupidity. For that cause they are said to have offered to our Saviour while he was hanging on the Cross such a like potion: but he refused to drink it, Matth. 27. 34. They gave him, saith he, wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled with gall, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent. Now the Evangelist by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath set ●orth in the general a buter species, according to the use of the Seventy (with whom even Wormwood is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this Mark setteth down to have been Myrrh: And Mark. 15.23. they gave unto him to drink, saith he, wine mingled with Myrrh. Myrrh indeed in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from extreme bitterness. And hence it cometh to pass, as it seemeth, that the Prophets in setting ●orth destructions so often use the parable of the Cup: as which was wont to be offered to them that were to die, according to the custom of the Nation. Thus was the cry of the second Angel, whom presently the third followeth. What new admonition he yet further addeth, let us attentively hear. The third Angel going further than the former two, admonisheth the worshipp●rs of the Beast; how fearful a danger hangeth over their heads, if they yet proceed in following him: and therefore he persuadeth them, that casting off all delay, they thenceforth withdraw themselves from his fellowship, and by this means they may provide for their own salvation; for they Chap. 14. cannot be saved, who hereafter shall stick● to him. Which cry surely, the most famous of all the rest, was accomplished most happily in the former age by the means of Luther, and his companions and successors. Upon which that notable reformation of the Church which we see, hath followed; men not now singlely, as came to pass at the voice of the foregoing Angel, but by whole Provinces and Tribes at once, every where shaking off the yoke of the Beast for the vindication and reformation of Religion. And the third Angel, saith he, followed them (that is the former two) saying with a loud voice, if any man shall worship the Vers. 9 Beast and his Image, and shall receive his mark● in his forehead, he shall drink of the wine of the wrath of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is mingled with pure wine in the Cup of his wrath, and shall be tormented with fir● and brimstone in the presence of the holy Angels, and in the presence of the Lamb; and the smoke of their torment doth ascend up for ever and ever, and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. A terrible description of a terrible punishment, the like unto which the compass of the whole Canon scarce hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the potion of punishment, accustomed to be given to those that are to be put to death as at the 8. vers. we shown. Mere wine, that is, not allayed with water, doth more powerfully intoxicate, and yet more if divers kinds of wine be mingled: such therefore would some have to be understood by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of mingled wine; sigh otherwise he should speak contradictions. But I approve rather, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be the same with pure wine mixed with Myrrh, Gall, Frankincense or the like drug of bitter taste, which was used in the Cup of 〈◊〉 as the jews ●alled it: according to the custom of the Nation; and alluding to that of the Psalm 75. 9 according to the Seventy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where the Chalde hath: the Cup of malediction in the hand of the Lord, and strong wine, full with the mixture of bitterness, thereby to take away the understanding of the wicked. For we have said that that potion was given, that the use of reason might be taken away from him that was to die. Now Chap. 14. for that which the Septuagint have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinum rubens, red wine, to wit, which had not lost its colour by mixture of water. For the Wines in the holy Land were red. The other parts of the description are manifest in themselves. But it will here be behooveful, a little to observe the degrees of this threefold cry, and how the latter exceedeth the former in grievousness. For, the first Angel admonished, of the duty alone, of worshipping God rightly according to the prescript of the Gospel; he upbraided them not with the fault committed on this part. The second proceeded further, he threatneth the ruin of spiritual fornication and that to be punished by death and destruction inevitably: but that which he doth threaten as yet only to Babylon as the principal cause of the crime, not as yet to her partakers. But the third it being come to the height, denounceth horrible and heinous torments, and those to have neither end nor any ease, to the whole train of the Beast and to all which shall abide in his obedience. It followeth Here is the patience of the Saints. Here are they who keep the Vers. 12. Commandments of God, and the faith of jesus. As if he should say, this cry shall be the touchstone, of proving as well the patience as the obedience of the Saints. Of the patience surely, if resting upon expectation of so terrible punishment, and such as shall recompense all the delay, they shall be nothing troubled with so long prosperity of the Beast, nor be any whit dejected in their minds at that madness of persecution wherewith the refractory, and disobedient to his government shall be assailed: and of obedience to the Commandments of God and the faith of jesus, if having heard this threatening, without further delay, they withdraw themselves from communion with the Beast, and renounce his Image and Mark. These are they who keep the Commandments of God, and the faith of jesus, that is, which rightly and Evangelically worship God in the faith of jesus Christ: and therefore not unworthy to be called by the name of professors of the Gospel. So the Virgin Church having obeyed the threefold admonition, the vindication of her against her enemies followeth, under the type of Harvest and Vintage; which once being overpast, the blessed reward of the just is no more deferred, as that denunciation Chap. 14. from heaven beareth witness, premised to the description of both. I heard, saith he, a voice from Heaven, saying unto me, writ, Vers. 13. Blessed are the dead which die in the Lord, from henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them. I know very many refer this heavenly declaration to the former, as it were to comfort the Saints now to suffer all grievous things, from the Beast provoked by the precedent voice. Of which opinion lately also I myself was. But now having weighed the matter more exactly, I incline to think rather that it should be referred to the matters following, as it were a warning of the resurrection and judgement presently succeeding under the seveth trumpet; the preparation of which should begin to be taken in hand in the next vision. So that that may be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this time, not in respect of the matter exhibited in the former vision; but the next following to be exhibited; upon which immediately, the resurrection of the dead and the judgement should follow. As if he had said: Now it i●●●me to that which only remaineth to be fulfilled, to that time wherein the dead in the Lord shall be raised up to a blessed life. For in the Gospel of Matthew 23. the last vers. the Lord saith to the jews: You shall not see me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until you shall say, Blessed is he that cometh in the name of the Lord, that is, not from the moment of time wherein he had spoken these things, but from the time of the Passeover, which he went then to celebrate: after which he no more offered himself to be seen publicly of the jews. Now the reason moving me so to think, as I say, is threefold. First because I remember not that any where in the sacred Scripture, the day of death, but only the day of resurrection and judgement is named a day of reward. Secondly, the denunciation from heaven, with a commandment to write, seemeth not to be used, but to show some notable importance of matters. Certainly such like commandment is not where else to be found, except in the beginning of the whole Prophecy. To conclude, if good attention be given to this thing declared, in sense it altogether agreeth with that at the sounding of the seventh Trumpet, Cap. ●1. when Vers. 18. the time is said to be come, wherein the cause of the dead (to wit for Christ) shall be judged, and that God should give reward unto Chap. 14. his servants the Prophets, and to the Saints, and to them that fear his name small and great, and should destroy them which destroy the earth. So here, Blessed, saith he, are the dead from this time, which die in the Lord, that they ●ay rest from their labours, that is, henceforth they shall lead their life void of the former evils and calamities (whereby surely is intimated their freedom from enemies and Tyrants) and their works do follow them, that is, they shall obtain a most blessed reward of all their sufferings and good deeds. In the mean while, this interpretation being admitted, I change nothing of the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st●l understanding them with the followers of the former opinion, not of any whosoever dying in the faith of Christ, but specially of the Martyrs, who have given their lives for Christ (for of such consisteth the first resurrection) so that I think it may be rendered with Beza, Who die for the Lord or for his sake. Even as Ephes. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prisoner in the Lord, is Prisoner for the Lord; to wit, the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 3 1. In which same sense the ancients (as out of Tertullian is gathered) took that, 1 Thess. 4. 16. The dead in Christ shall rise first, that is, the Martyrs, which have been put to death for the confession of Christ. Thou mayest see him de anima c. 55. For as much as it is known, that with the Latines the Ablative, and with the Greeks in like manner the Dative, which otherwise signifieth the instrument and manner of doing, doth also express the cause, for which or wherefore; as verberat odio he beateth for hatred, invidi● pulsu● est, he is driven away for en●y, and the like. Now since the Hebrews declare this Ablative or Dative by the preposition ●and in imitation of them, the Greek Scripture by 〈◊〉, thence it cometh to pass that E N, also there signifieth the cause for which. Indeed this signification is more rare with this particle; but I doubt not but a diligent observation will afford more examples, than I have now in a readiness. So much for the declaration from heaven. Now let us search out the meaning of the couple of visions, before which we have said it is praemised, as fare forth as we may in a future thing, and with the modesty and sobriety beseeming us: and first of the Harvest, wherein the first degree towards the consummation is laid. And I saw, saith he, and behold a white cloud; and upon the Chap. 14. cloud one sitting like unto the Son of man, having on his head Vers. 14. a golden crown, and in his hand a sharp sickle. 15. And another Angel went out of the Temple, crying with a loud voice, to him that sat on the cloud, thrust in thy sickle and reap, for the time of reaping is come, because the harvest of the earth is ripe. 16. And he that sat upon the cloud thrust in his sickle on the earth, and the earth was reaped. The name of Harvest comprehendeth three things; the cutting down of co●e, the gathering it, and the threshing it. Whence it cometh to pass that it frameth a twofold parable in holy Writ, and of contrary sense; one while of slaughter and destruction, as it were of cutting down and threshing; another while of restoring and safety, according to the property of gathering. An example of the former is obvious in Leremy, Chap. 51. 33. where he saith thus of the overthrow of Babylon: The daughter of Babylon is a threshing floor, the time of her threshing is come: Yet a little while and the time of her harvest will come. Likewise of Esay, Chap. 17. 3. Of the destruction of Damascus, and the overthrow of Israel by Tiglatbpelesar: The fortress shall cease from Ephraim, and the kingdom from Damascus, etc. ver. 5. And it shall be as when the harvest man gathereth the corn, and reapeth down the ears with his arm. But an example of the latter is scarcely to be found any other where save in the New Testament. The Harvest, Luk. 10.2. saith our Saviour, is great, but the labourers are few. Yet there are some, who from this understanding do interpret that complaint of Israel in ●erem. 8. 20. The Harvest is past, the Summer is ended, and we are not saved, that is, the time is passed wherein we thought we should be saved, and we are not saved. But whether of these the Harvest in this place representeth, let us try out if we can, by the order of things done, which other where the holy Ghost hath represented concerning the same times of the Church. The treading of the winepress, which is performed in the Vintage succeeding this Harvest, that it is the same with that bloody slaughter executed by him that fits upon the white horse, Chap. 19 11. is manifest out of that which is added to the description of the same horseman, v. 15. He it is which treadeth the winepress of the fierceness and wrath of Almighty God. And now this being granted and set down, it must needs be, that the prophetical Chap. 14. parables, which together immediately prevent both, and no other vision coming between, either set forth the same matter, or if divers, yet notwithstanding by some means conjoined and tied together. Since therefore here that Harvest goeth next before the Vintage; and there the preparation of the marriage of the Lamb, together with the destruction of Babylon, goeth next before that cruel slaughter: it must needs follow, that either that preparation or destruction are the Harvest which we seek, or belong to the same with the Harvest, or the Harvest with them. If we shall say the destruction of Babylon is the Harvest, that would as well be agreeable enough to the nature of the type which doth signify the cutting dow●e and threshing; as also especially it would agree to the example of jeremy foretelling the fall of old Babylon also by the same figure. The place is that which I cited a little before: The daughter of Babylon is as a threshing jer. 51.33. floor, the time of her threshing is come: Yet a little while and the time of her Harvest will come. Moreover since both, as well the Harvest as the Vintage, for as much as they make an end of the year, setteth forth the end and consummation of things; but the Harvest goeth before the Vintage in time: therefore, if it had been plainly known, that both served to signify the consummation of the Roman Tyranny; surely the Harvest might very fitly set forth the overthrow of the City itself, as it were the first fruits of the full destruction; the Vintage succeeding the Harvest, the ruin of the whole Kingdom of the Beast not any long distance following it. Neither indeed is there any thing that might let this accommodation, but this one, that the destruction of Babylon, is not upon trial found out to go next before that cruel slaughter expressed also by the representation of vintage, Chap. 19 as hitherto we have presupposed, but another event of things (as it seemeth following the destruction of Babylon) to wit, the preparation of the marriage of the Lamb, or the adorning of his Bride. Shall not therefore the Harvest be to signify that preparation, or (if this agree not) some matter to be therewith done? But thou wilt say, what manner of preparation is that of the Bride? or what is that which is to be done together therewith? Surely, I yet see not, what other thing that preparation of the Bride can Chap. 14. be, but that conversion of the jews and gathering of Israel so long ago expected; of her which long since (according to the parable of our Saviour) being invited to the marriage of the King's son, refused to come; but now at length being ready and Matth. 22.1. prepared maketh haste. For it seemeth the Gentiles cannot be called that Bride, since they now long ago and for many ages have been married to Christ. Therefore they are the jews who as yet are expected to come to be the Lamb's wife. Now with this conversion and return of Israel (whereby she shall be chosen into the Virgin company of the Lamb, and made a part thereof) there shall be joined the cutting down or overthrow of the Turkish Empire: according to that which is read at the sixth phyall, but in another figure, The waters of that great river Euphrates are to be dried up, that the way of the Kings of the East might be Cap. 16.12. prepared. For the time of this phyall most directly agreeth to the time of the preparation of that Bride; since even as that is set between the overthrow of Babylon, and the last slaughter of the enemies; So this phyall cometh in the midst between the phyall which is poured out upon the throne of the Beast, and the last phyall: for the Church of Christ as by the conversion of Israel it will prove as it were double: so either part seemeth shall have a proper and peculiar enemy at that time; that, the Roman Beast of an uncircumcised original: this, the Muhammedan Empire of a circumcised stock, and sprung from Ishmael, ominous to the generation of Isaac, the overthrow of both being to be accomplished under the coming of Christ, why may not the Harvest serve for the representation of this, and the Vintage of that? Moreover, that prophesy of joel whence either representation as well of Harvest as of Vintage is taken, though it give no strength, yet at least it will yield some colour to the interpretation of Harvest. For it is manifest even out of the first words of the prophecy, that there the time of Israel's conversion is handled. In those days, saith he, and in that time in which I shall bring again the captivity of Iud● and I●rusalem; ●. I will gather together joel 3. 1. all Nations into the valley of jehosaphat, and I will plead with them there for my people and mine heritage Israel, whom they have scattered among the Nations, and parted my Land. Then it followeth in the * Hypotyposi. typical description of the warlike preparation: Put ye in the sickles, for the harvest is ripe: come and get you down, for Chap. 14. the press is full, the fatts overflow, for their malice is great. Howsoever Chap. 13. therefore, in this application of the figure of Harvest, we may observe this, that the matter to be done is so, that both the notions of harvest, as well of cutting down and threshing, as of gathering, may agree unto it; this, on the behalf of Israel to be gathered into the barn of the Church, that, of the slaughter of the enemies to come to pass jointly therewith, yet notwithstanding since the last vindication of the Church against the enemies is here handled, therefore I am altogether of opinion that the sense of cutting down and threshing is to be preferred. But whatsoever the Harvest may be, surely the description proveth that the Lord thereof and the Author of the reaping should be Christ himself the King. For is there in the whole Scripture attributed to any King besides him, that title of the Son of Man with a cloud for his Chariot? So that it is in no wise safe in my judgement to wrest that to any other meaning. It seemeth rather to be gathered that the power of the Divine Majesty in accomplishing that Harvest, as also in the next ensuing Vintage, shall be more conspicuous and notable, then hath happened in any works hitherto, of those which are done in the names only of Angels. Hitherto we have guessed at the meaning of the Harvest; let us proceed now to the Vintage: which, as in the seasons of the year it is accustomed, so here for order, it is agreeable to reason that it follow the Harvest. And another Angel came out of the Temple which is in heaven, Vers. 17. he also having a sharp sickle. 18 And another Angel came out from the Altar, which had power over fire: and cried with a loud voice to him that had the sharp sickle, saying, thrust in thy sharp sickle, and gather the clusters of the vine of the earth; because her grapes are fully ripe, 19 And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God: and the winepress was trodden without the city, and the blood came out of the winepress even unto the Horse bridles by the space of one thousand and six hundred furlongs. This is the description of the Vintage. At the interpretation whereof we shall so much the more certainly level, by how much the signification of the parable is here less doubtful, and the designment Chap. 14. of the treading of the clusters of grapes more pla●●e. For truly, the treading of vintage in parabolical Scripture constantly signifieth a cruel, bloody, and deadly slaughter. This first. Furthermore, that this slaughter, here handled, is the same with that great slaughter, Chap. 19 (as a little before I shown) those words concerning the treading of the winepress of God's wrath Cap. 19 15. put in to the description thereof do declare. Therefore it will be the same also with the war of that great Day of God Almighty at the last phyall. With which that that deadly slaughter, Chap. 19 is the same, this maketh it out of doubt, that both of them are the last ruin of one and the same enemy. For each of them are to fall at the last upon the Beast, the false Prophet, and their confederates. But their last slaughter can be but one. Now if our vintage shall design the same slaughter with them, it must needs rest upon the same enemies with them: therefore upon the Beast and false Prophet. The vine therefore or vineyard of the Earth, whereof here is mention, is the dominion of the Beast. The grapes ripe for gathering, are the followers of the Beast swelling with blood guiltiness, ripe for judgement. To conclude, the vessel or winepress, is the place of slaughter. The same forsooth which at the seventh vial being interpreted in Hebrew is called Armageddon; happily because there at the universal slaughter of the Beast the troops or bands shall be destroyed. For * See Drusius Praeterit. lib. 10. pag. 434. Arma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth destruction; Gedon or Geddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop, army, or their Army. * He gathered them, saith he, into a place which is called in Hebrew Armageddon (the books of Plantines Printing are with a single Δ Armagedon) and the seventh Angel poured Chap. 16. 16. out his phyall into the air: and there came a great voice out of the Temple of heaven, from the throne saying, It is done. Now where this winepress or place is like to be, for treading of the grapes, is yet in God's secret, and therefore not by us too curiously to be searched out, nor determined, until either the event itself shall manifest it, or the state of things nearer thereunto, shall haply yield some mark. Yet this we may lawfully tell without the reprehension of rashness; out of so diligent a dimension of the space through which the slaughter should extend, it may seem, the holy Ghost pointeth his finger to some such Region, as may extend a thousand and six hundred furlongs in length. For by so many furlongs he informeth the slaughter shall Chap. 14. be made without the City. That is, if I be not deceived, in the Region or Dominion of the City. Hence it cometh to pass, that some by that circuit think the Holy Land is meant, as which comprehendeth exactly so many furlongs in the length thereof, that is, two hundred Italian miles, but not above an hundred and threescore Gracian; which to be the length of the Holy Land, Jerome relateth in his Epistle to Dar●anus. For the Grecians, say they, measured their miles by ten furlongs, every of which was an hundred paces; now a pace (which they call Orgya a faddom) is six Roman foot: so in the whole a Grecian mile contained 6000 Roman foot. On the contrary the Romans define a pace by five foot, a furlong by 125 paces, a mile by eight furlongs, that is, only 5000 foot. Whence it cometh to pass, that the Grecian mile, although it agree with the Roman in the number of 1000 paces, yet it is greater by a fift part then the Roman. By which means 200 Roman miles make not above 160 Grecian. This is the sum of the account. Furthermore, this addeth no little weight to the conjecture, that the name of the place is expressed by an Hebrew word Armageddon, as if it were to come to pass in the land of the Hebrews. But by what means shall this be brought to pass? Surely, to those that conceive Antichrist shall come out of the East, this opinion is easy and prompt enough; to us not so; except any one haply may think it likely, that the false Prophet after the overthrow of Rome shall remove into the East, and Seat himself there. Indeed there are some of the servants of the Beast themselves who affirm this; to wit, that the Pope of Rome shall have his Seat at jerusalem before the last Day of judgement. For indeed it cannot be affirmed with any likelihood of truth, that the Beast, his affairs at home in the West being in such state and danger as is supposed, should again (as long ago in the expedition to jerusalem) Led an Army into Palestine, leaving so many enemies at his back; and there at length utterly be abolished. Moreover, lest we who affirm Antichrist to be in the West should be inferior in this respect, to them who affirm him to be in the East, there is a place likewise near at hand, to which the said number of furlongs in like manner agreeth; for example Stato della Chiesa, or the large possession of the Roman Church, which from the City of Rome, to the furthermost mouth of the River P●, and the Marshes of Verona, extendeth Chap. 14. the space of two hundred Italian miles, that is, 1600 furlongs. But whither go I? let us cease to be (as happily hitherto▪ we have been) too curious. Let us descend to other matters, which will be more worth our labour. And so let the Reader first mark this: that here the Cutter of the clusters of the Vine, is not the same as is the Treader of the winepress: but as the functions of the grape gatherer and the Treader of the winepress are several, so also they have several workmen; for the grape gathering or cutting of the clusters, an Angel furnished with a Vinedressers sickle; for the treading, Christ himself the King accompanied with a heavenly troop of horsemen. Which out of the vision, Chap. 19 (which I have so often cited) may evidently appear. For there john saw heaven opened, and behold a white horse, and he Vers. 11. which sat upon him was called faithful and true, and with righteousness he judgeth and maketh war— and he was clothed 13. with a vesture sprinkled with blood (with the blood of grapes) and his name is called The Word of God. And the armies which are 14. in heaven followed him on white horses, and clothed with white silk and clean: And out of his mouth goeth a sharp sword, that with 15. it he should smite the nations: for he shall rule them with a rod of iron; and he it is who treadeth the winepress of the fierce wrath of God Almighty— etc. Can any thing be more plainly spoken? And furthermore in the context, to which we give light according to our ability, it is not where said, that the Angel who gathered or cut the clusters of grapes, is the same also as did tread the winepress; but only that he cast the cut clusters of grapes into the winepress. Which being done, the winepress is trodden without the City. And by whom but by Christ the King, coming forth of heaven with his heavenly troop of horsemen? That forsooth it is, which the holy Ghost would signify, by mentioning of horses Vers. 20. immediately added: and blood, saith he, came out of the winepress even to the horse bridles. For wherefore is that concerning horses inserted, unless by this mark he might give notice, that the winepress should be trodden by him, to whom that company of horsemen belonged. That therefore I may comprehend the matter in few words; this is the sum of that vision of the vintage. The Angel the Vintager with the help of the Saints, the government of whom for the effecting of this business is committed to him, shall lop Chap. 14. and cut away the clusters of grapes belonging to the Beast; and by that his cutting off shall cause them to be gathered together into Armageddon; and being gathered together the Lord jesus shall tread them at his coming: according to which Paul saith, concerning the man of sin (which is this self same Beast) that he shall be destroyed by the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightness of his coming. 2 Thess. 2. 8 Now both as well the Harvest as the Vintage, is obtained by prayers: the Harvest (as it seemeth) by the prayers of the Church universally: for the Angel which there beareth the person of the suppliants, is said to come generally out of the Temple: but the vintage rather by the prayers of the Martyrs and Confessors, against whom the wicked ones exercised cruelty with slaughters and torments, and sacrificed then to Christ; wherefore the Angel which calleth for this, cometh out of the place where the Altar standeth, and is said to have power over the fire, even the fire of Martyrdom. For that is commonly known, that the blood of Vers. 18. the Martyrs cryeth to God for revenge. For surely the Scripture every where witnesseth, that the divine power will bestow neither prosperity upon the Church, nor inflict punishment upon their enemies, without their prayers. So at the prayers of Daniel the captivity of Babylon is set at liberty. And in the parable concerning the widow wearying the unjust judge with her clamours, the * Apodosis. application is, that God in like manner constrained by the prayers of his Elect, will at length rise up to their revenge. Add hereunto, that, when the trumpets should be sounded for the destruction of Rome, the prayers of the Martyrs are first called into remembrance by God at the incense offering. Hear therefore ● Christ the King and call to thy Father's remembrance so many humble supplications of thy servants for thy kingdom, so many groaning of the afflicted and slain for thy name sake; and when the time that shall seem unto thee most fit shall come, Arise reap the Harvest, and gather the grapes. Thus fare Reader I was able to proceed in this more large kind of interpreting, and no further. In the rest which remain, I only give Prophetical Essays; to wit, part of those which three or four years ago I had communicated privately to my friends upon most of the Apocalyptique visions. Those whatsoever they be Reader I commend to thy courtesy; and beseech thee to make a favourable construction Chap. 17. thereof: until our Good God Almighty shall bestow ability and leisure upon me, to finish these also in the same method with the former (except the judgements of learned and godly men shall prohibit me.) Moreover, thou shalt know that in these I thought not fit to keep so strict an order of Chapters, but I have set the mystery of Babylon before the vision of vyals; which yet john hath set after; whether because one of the Angels of the vyals had declared it? or because he would put it as a Key for the opening of all the foregoing visions? it seemeth to be for both causes. But it is not fit for the interpreter every where to keep the same order as the Historian doth. At Chap. 17. Concerning mystical Babylon the head City of the Apostasy of Christianity. THe Metropolis of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostasy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mystical Babylon; is the City of Rome, or, as we now call it, the Sea of Rome, being in times past the Spouse of Christ become not only an Harlot, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother City of Harlots, that is, the head of the Cities Christian spiritually committing fornication with her. Where Reader, I would have thee to observe even this first (because we are now about the chief part of the Revelation) that the great and universal * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostasy of the visible Christian Church is not defined and marked of the holy Ghost by any other heresies or errors, than that spiritual fornication so much laid to the charge of ancient Israel also. This only therefore as a * Cynosura. guide ought to be regarded by him, whosoever would search out of the Records of Ecclesiastical affairs the beginning, progress, stay and decrease, of the Apostasy of Christianity; if he aim at this mark, that which is sought may even palpably be perceived; but if otherwise, he shall either fail, or be uncertain. For though this Babylon be guilty of other errors, yea heresies (for it is no new thing, that harlots and whores be infamous for other vices and crimes also) yet seeing the holy Ghost hath marked that great Apostasy of the visible Church with none of those, therefore they are to be accounted either symptoms only of that Apostasy, or adventitious errors, and such as are alike common to other times and sects; or if the heresy shall happily be of great moment (as is that of justification and salvation hoped for by the merits of works) yet it is such as which of late, and when the whore was now grown old, hath Chap. 17. been permitted by the just judgement of God to enter into the Church, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompense of her Rom. 1. 27. great error: lest indeed they who had so long and so obstinately contemned the long suffering of God, and the preaching of the Witnesses, afterward (as we read was provided against our first parents) stretching out their hands should take of the fruit of the Gen. 3.22. tree of Life and eating thereof should live for ever. Furthermore Reader, this is singular in this place, nor to be passed over with light observation (of which likewise I advertised thee in the Apocaliptique Key) to wit, that this vision concerning the great Whore and the Beast bearing her, is opened to john and us by the Angel (which he used not to do) by a most plain interpretation: without doubt to that end, that by the benefit of the interpretation thereof, as being the chiefest vision of all the rest, the other mysteries contained in the Revelation, hitherto indeed shut up, but depending upon it wonderful artificially, might be revealed. Here therefore be attentive, and lest the Angel shall have taken this pains in vain as fare forth as it concerneth thee; remember this right well, that the interpretation of the Allegory or parable (such as this of the Angel is) is not a new Allegory or parable. For what strangeness should this be, or more truly madness of an interpreter? or what profit is there of interpreting an Allegory by an Allegory, or a parable by a parable? therefore do not thou here look after I know not what ages of the world, or such like feigned things; but take the meaning of the prophetic Angel according to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as if he were yet allegorising, but rather interpreting the meaning; knowing that it is thy part not to open the meaning of the Allegory, as otherwhere it happeneth, but to apply its interpretation already given it to the things themselves. Which application, as fare forth as God hath revealed to me, I will declare to thee thus. 1. The Woman, which john saw sitting upon the Beast, is that great City, which then reigned over the Kings of the earth, v. 18. The Application. What is this but Rome? 2. The Beast carrying her now become a whore, is that Beast, which before this vision being showed to john, was of a certain Chap. 17. other form, but he was not as yet of that shape, wherein he should carry the Whore; but in such a form afterward he was to arise out of the bottomless pit, and in it at length utterly to perish: that is, that form wherein he should carry the Whore, should be the last of the Beast, beyond which he should not continue his life, vers. 8. It followeth in the same vers. (that thou mayest know also by that mark that this is the very same Beast shown, Chap. 13.) And they that dwell on the earth shall wonder, whose names are not written in the Book of life from the foundation of the world laid, beholding the Beast which was, and is not, and yet is to come. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et tamen adfutura est. For so I read it with the Complutense Edition, Primasius, and the Syriaque Interpreter, that it may agree in sense with the precedent description: The Beast which was, and is not, but at length shall ascend out of the bottomless pit. But now of what form the Beast had been before, and in what shape he was to ascend out of the bottomless pit; that we shall know particularly by those things which the Angel by and by addeth. The Application. In the mean while, if the Woman be Rome itself, what then can this Beast of many forms be upon which she rideth (that is ruleth) but the Kingdom or Empire of Rome? 3. The seven heads of the Beast, is a double type, first they are Ver. 3. and 7. seven mountains or hills, upon which the City being the Metropolis Vers. 9, 10, 11. of the Beast is seated: again seven orders of Kings or successive Rulers, and that on the same hills (which the unity of the type setteth forth) * Hoc teneas vultus mutantem Protea nodo. this is a sure mark of her) whereof indeed five, that is to say, of Kings, Consuls, Tribunes, Decemviri, Dictator's, now in the age of john were passed: one (of Caesar's) was yet remaining; but that also under Christian Caesar's so to be changed, that it seemed as another Ruler, but of a very short continuance: yet in truth not another: but the last, and as already I have said in respect of the changed Caesarship the eight, but in truth but the seventh (for there are only seven heads of the Beast) that very same it is under which the Beast should be at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the bearer of the mystical whore, and in that state and form wherein she is seen of john in the present vision. In whose time it might be said, both that he was Chap. 17. in time past, and notwithstanding not yet sprung up. For in time passed he had been a Beast under the courses of the five first heads, partly also the sixth; but as yet he was not under the course of the last head (to wit, of the Popedom) under which at length he should bear the Whore. The Application. Now therefore hark Reader; if the sixth head of the Roman Beast which reigned in john's age in the City standing upon seven hills; now almost for 12. * 1200. Years. ages ●ath ceased to reign there: it must needs be that he who now beareth sway there (since that which is as it were the seventh and of short continuance cannot be called a head) is that last, of long continuance and truly the seventh Ruler of the seven hills; and therefore that State, or Commonwealth of Nations over which Rome now reigneth, and long hath reigned, is that government which john foresaw should bear the Whore. 4. The ten horns of the Beast, the Ensigns of the last head, Verse 12. are ten Kingdoms, not yet risen in the age of john; but into which at length the body of the Roman Beast should be rended, in his last course, by the wound of the Caesarian head; and which with one consent should confer all their authority upon the Beast, to be made whole and restored under the government of Vers. 13. that last head. The Application. But unless from that time that the Emperors have ceased to reign at Rome, the Roman Empire be divided and rend into ten or more Kingdoms (even of Nations in john's age, strangers from the Empire and barbarous) when, I pray you ever, or by what means at length shall we expect it to be divided? 5. Those ten Kingdoms, which shall so grow together, by the Vers. 14. government of the false Prophet their head, shall fight with the Lamb, yet at length the victory falling out on the part of our Lord the Lamb. The Application. That battle hath been fought long since, and even daily is in action: this victory even in some sort i● accomplished; but we hope shall be fulfilled sometime much more gloriously. For truly out of the same ten horns, or Kings they shall Chap. 17. be, who at length shall hate the Whore, whom they have so long Vers. 16. borne (which partly we perceive to be fulfilled) shall make her desolate, and naked, shall eat her flesh, and burn her with fire. For God by whose providence it cometh to pass, that with so marvellous a consent they should grow together into this Beast of the last head, until his appointed time: he even the same will sometime put into their hearts, that they shall execute his will also upon their Metropolis the Whore: these things the Angel hath interpreted. But what moreover is contained in the description of the parable, Vers. 4. that this Whore held in her hand a golden Cup, full of abominations, and filthiness of her fornication; likewise that she did Vers. 5. bear her name written in her forehead: that needed not the interpretation of the Angel. For truly in both there is an Allusion to the custom of whores, and stews in time past. Which whores were wont to drink to their Paramores philters in a golded Cup: in the Stews the Cells had the name of the whores written upon them: even as that of Tertullian declareth in his book De Pudicitia: under the very gates of lust, under the very titles of lust. But Seneca more perspicuously, Controvers. 2. lib. 1. Thou art called, saith he, a wh●re, thou stoodst in a common place, a title is put upon thy Cell. See also Martial. lib. 11. Epig. 46. Moreover if a whore was famous, it seemeth she bare her name and title not only written on her Cell, but in her forehead. Seneca intimateth that in the place cited: Thy name, saith he, hangeth in thy forehead, thou hast received the reward of adultery, and the hand that was to give sacred things to God, hath received rewards. To which I●venal also had respect, Sat. 6. concerning the unbridled lust of Messalina the Empress. — nuda papillis constitit auratis titulum mentita Lyciscae. She stood naked with her gilded paps bearing the title of Lycisc●. But if that of Seneca be to be taken of the front of her Cell, this also of Babylon may be so taken; neither will it be harsh, for the nature of the figure, which comprehendeth both, as well the Whore, as the place or Brothelhouse in which she prostituteth herself. The fall of Antichrist. Chap. 15. OR, The meaning of the seven Phyals as fare forth as is yet given us to understand: And first, Of the Phyals in general. THe holy Ghost propoundeth the history of the Phials, and of At Chap. 15. the Angels pouring them out two manner of ways. First in general from the beginning of the 15. Chap. unto the end of the 5. vers. where the vision of the seven Angels having seven Phyals being only briefly rehearsed: before he cometh to the particular description either of the Angels or Phyals: a narration is framed of another vision exhibited together with them; wherein is figured for the time of the pouring them out, the state of the Church cleansed from idolatrous pollutions and filthiness in that sacred Laver or Sea of the Temple not made of brass as solomon's, Vers. 2, 3. but of Crystal, and singing the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. triumphant Song for the victory over the Beast the whole time of the effusion: and that whiles yet she stood upon the brim of the Laver, as it were scarce gone out of the bath wherein she had cleansed herself. Then he cometh to the clothing and preparation of the Angels, and to describe the Phyals particularly from those words of the 6. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And the seven Angels came out of the Temple having the seven plagues, clothed in pure and white linen and having their breasts girded with golden girdles, that is, in their Priestly habit. For take heed that thou join not the words which we Ezek. 44.17. 18. Maiemon de vasis sanctuarii, c. 10. sect. 1. have set down, with those of the precedent verse. for truly that which is there said of the Temple of the Tabernacle of the Testimony opened in Heaven, that pertaineth not to the beginning, but to the event of the Phyals. That is to say the Temple, which, in the mean space while the Phyals were poured out, was filled Verse 5. with smoke from the Majesty of God, and from his power, so that no man was able to enter, verse. 8. (he all●deth to the seven day's dedication as well of the Tabernacle, Exod. 40. 34. as also of the Temple, 1 King. 8. 10. 2 Chron. 5. 13.) the Phyals being past it Chap. 16. will be so clear; that the Ark of the Testimony itself, (Christ) shall be apparent: even as we have it at the sound of the seventh trumpet (Chap. 11. 19) with which that the last of the Phyals doth contemporize, hath been showed, Synch. 3. part. 2. * Hypotheses. Suppositions concerning the Phyals particularly. 1. The effusion of the Phyals signifieth the ruin of the Antichristian At Chap. 16. Beast. It appeareth out of the Text: for which see Synch. 7. part. 1. For even as that former and more ancient * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polity of the Roman Kingdom was to be overthrown by the plagues of the Trumpets: so this last by the plagues of the Phyals. This is the cause of so great licknesse between them twain; sigh even this last beareth the Image of the former Roman Polity. 2. The seven Phyals are so many degrees of the ruin thereof. For like as the Beast grew up by degrees: he is also so to be abolished by degrees. 3. Whatsoever than it is, on which every of the Phyals is poured out; that suffereth damage and loss from the Phyall; since the effusion of the Phyals, is the effusion of the wrath of God (Chap. 15. vers. 1.). Therefore no interpretation can stand here, whereby the effusion of a Phyall falleth out to the benefit of that, upon which it is poured out. 4. The Earth, the Sea, the Rivers, the Sun, are something concerning the Antichristian Beast, answering to the earth, the Sea, and the Sun. For all the Phyals are poured out upon the Beast: therefore also every of them upon something of the Beast, or at lest which is inseparable from the safety of the Beast, or concerneth his benefit. 5. The whole body of the Beast, or the Antichristian universe, is in like manner as it was done in the Trumpets, tacitly compared by the holy Ghost to the Systeme of the world, whose parts are Earth, Sea, Rivers, Heaven, Lights: So that the earth in the Popedom answereth to the earth in the natural World; Sea, to sea; Rivers, to rivers: Sun, to sun. 6. To conclude (as already I have once or twice showed) because God useth Angels as ministers of his providence, for moving and governing of the motions and changes of humane affairs: Chap. 16. therefore those things that are brought to pass by the the hands of many, are notwithstanding attributed to an Angel as it were the ruler and guide of the thing to be done, after the common manner of speaking. The Exposition of the Phyals according to the rule of the suppositions. The first Phyall poured upon the whole body of the Beast. The Earth in the Antichristian universe doth signify the people, Vers. 2. or the common sort of Christians, the footstool (the more shame) of Antichrist; upon which as the Basis that vastness of Papal Hierarchy being 〈◊〉, like the Tower of Babel— * Vertice ad auras aetherias tendit. reacheth to the very skies. The Phyall being poured out upon this Earth pertaining to the Beast, it drew that disposition from the effusion, that it filled the followers of the Beast, with fury and madness, as it were with ulcers, and those so foul and malignant, that they could not be healed; nor be closed up by any Cicatrice, but they would break forth again. This was fulfilled when the Christian common people, called the Waldenses, Albigenses, Wiclifists, Hussites, and by other names, began every where to renounce the authority of the Beast, calling Rome Apocaliptique Babylon, and the Pope Antichrist: with which blasting of its earth burning with the * Rom. 10.2. zeal of God, the followers of the Beast being stricken, they were wholly inflamed, with the ulcers of grief and indignation; by which being enraged they for very many years wonderfully tyrannised with fire and Sword; but in vain; for they were smitten with an evil and uncurable ulcer, which the more they bestirred themselves, the more it grew worse and worse with them. Exod. 9.8, 9 So in times past the Land of Egypt being sprinkled from Heaven with dust like ashes, it filled all the Egyptians and their cattles with ulcers. Now the world of the Beast is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. spiritual Egypt, Chap. 11. 8. and thereupon the ulcerous sore here is to be interpreted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. spiritually, that is, mystically, and by analogy: which is diligently to be observed in the figures of the two following plagues also, taken from the same history. The second Phyall upon the Sea of the World Chap. 16. of the Beast. The Sea in the Antichristian world is the whole compass of Vers. 3. the Papal Society, wherein not only several Christians, but whole Nations, People, Kingdoms, Provinces, Dioceses, otherwise among themselves disjoined and severed, are gathered together in one: or thus: the Antichristian Sea is the compass of the Pope's jurisdiction or dominion compassing and enfolding (as the Sea doth the Land) men and Nations worshipping Christ. The second Phyall being poured out upon this Sea, presently it became as the blood of a dead body, or cold and congealed blood, such as is wont to be of those that are dead and slain, or of a member cut off; seeing it is destitute of the influence of spirit and heat, the intercourse with the fountain of life being dissolved. The sense is. The Pontificial Sea was slain as it were with death, beheading, or slaughter. Now this was fulfilled, when by the labour of Luther and other famous reformers of the Church of that Age, God wonderfully blessing their undertake, not now some single persons only of the common people of Christendom, but even whole Provinces, Dioceses, Kingdoms, Nations, and Cities renounced communion with those of the Beast, and there being made a great dismembering of the dominion which was so large in times past, they departed from the body of the Beast. By which event the Sea of the Pope's Dominion became dead for a great part of it, like the blood of a dead body; in which the Pope's creatures could no longer breathe and live. The third Phyall upon the Rivers and Fountains of the world of the Beast. The Rivers and Fountains of waters of the Bestian world, are Vers. 4, 5, 6, 7 the ministers and defenders of the Antichristian jurisdiction, whether Ecclesiastical, as jesuites, and other Emissary Priests; or even Secular and Lay, as the Spanish champions, to both of which as from that jurisdiction is committed a charge of soliciting and advancing the cause, which they call Catholic, in Chap. 16. like manner as the rivers derive their original out of the Sea: so also they bestow their labour and cost, to the enlarging and preserving of it; even as also the rivers return to the Sea. Now these Rivers whilst they at random run through their Channels, wherein now there was no more safety for them; by God's just judgement, by the effusion of the third Phyall, are turned into blood, in like manner as even they had heretofore imbrued the Saints of God, and his Prophets with blood. For from this Phyall the state of the Beast, came to that pass, that the ministers and defenders thereof, now changing course, are compelled to suffer the same slaughters, wherewith they had been accustomed to slay the Saints and Prophets of God, while their government flourished, as it is plainly set forth, vers. 5, 6. as it were a Key for the opening of the parable. Which thing concerning the Ecclesiastical Emissaries with their attendants I think was fulfilled, when in our ENGLAND, in the reign of ELIZABETH of famous memory, and also afterwards, those bloody Proctors for the authority of the Beast, were according to the laws made for that purpose punished with death (which had never before sobefallen them) for soliciting the Papal cause. And not they alone, but the Spanish champions for the cause of the Beast, who were much more to be feared then they, going about to recover by force of arms, the dominion of the Church of Rome, thirsting for blood, drank blood by full draughts, especially in that memorable overthrow of the year 1588. and some years following; the English and the Dutch, by Sea and Land, abundantly pouring out the Cup of the mighty hand of God. So that wonderful great praise was given to God for his just and true judgements upon them both, not only of the Islanders themselves, revenging their blood now long since shed: but also of the neighbouring French groaning yet under the Cross and the Altar, yea even then the Massacre of the year 1572. being fresh. And thus far the Phyals seem to have gone on: the rest remain to be poured out yet. The fourth Phyall upon the Sun of the Beastian heaven. What the Sun is in the world of the Beast, that we may Vers. 8, 9 search out; first it is throughly to be looked into, what the heaven Chap. 16. may be, lest otherwise wanting the line of Analogy, we wander fare from the scope. For the Sun is not to be placed or conceived to be any where but in an heaven fit for it. The Heaven therefore of the Antichristian world, is either that supreme and universal authority of the Pope; or any other excellent, and regal Authority whatsoever in that world of the Beast, that is, in the whole universality of the Provinces acknowledging the Pope of Rome for their head. For so in the physical world, all that which is upward, and above the earth and waters is called Heaven, in the notion of the Hebrews and the holy Ghost. Now in that Antichristian heaven (according to the type of natural Heaven) there are very many Stars, and of a divers magnitude, Princes, Dukes, Prelates, Lords of Countries, and Kings. There are also great lights, like Sun and Moon. All which are carried about with the motion of the Heaven, and by direction thereof keep their courses. Now of these, the most glorious, and by far the greatest light of all, which shine in the Papal Firmament, is the German Empire, the proper inheritance of the House of Austria now for these two hundred years or there abouts. Is not this therefore the Sun of that Heaven? Now upon this Sun the fourth Phyall is even now to be poured out; that it being pulled away from the heaven of the Beast, and shining to another purpose, may burn and torment the inhabitants of the Antichristian world, even to blasphemy, whom before it was wont to refresh with its heat and beams. And behold, whiles I bring to light, these things which before I had written, a fame hath filled the whole Christian world, the godly rejoicing at it, that there is now at length come from the North God's revenger of wrongs, to secure afflicted and distressed Germany; a godly King, happy, and which way soever he cometh, a conqueror, whose prosperous progress is wonderful speedy. Is not this he, whom the Lord of Hosts hath destinated to execute the work of this Phyall? So I hope and hearty pray. Gird thee with thy sword therefore, O great King, go● on prosperously and bear rule; because of truth, meekness and righteousness: and thy right hand shall teach thee marvellous things, Psalm. 45. 3, 4. The fift phyall upon the Throne Chap. 16. of the Beast. The fift phyall is to be poured out upon the Throne or Seat Vers. 10, 11. of the Beast; that is, Rome itself. Where the holy Ghost hideth not the matter any more with any veil of Figures or Allegories; haply because of the great light which shall then arise to these Prophecies by this most evident sign, whereby it shall be clear what phyals are past what to come. Now by this destruction of the Citi● of Rome (which I think to be the very same, which is said shall immediately follow the resurrection and ascension of the witnesses, Chap. 11. vers. 12. 13.) the name of the Pope shall not indeed utterly perish, but from thence forth he shall be deprived of his glory and splendour, so that for grief they shall by't their tongues: in the mean time notwithstanding persevering as yet in their impenitency their hearts being hardened, they will abuse their griefs unto further blasphemy. The sixth phyall upon Euphrates. The sixth phyall shall be poured out upon that great River Euphrates, Vers. 12. that being dried up, a passage may be prepared for new enemies of the Beast to come from the East; that is, for the Israelites to be wonderfully converted to the pure faith and worship of Christ, and now seekers for the kingdom promised so many ages since. Whom the worshippers of the Beast haply shall esteem for the army of their feigned Antichrist to arise out of the jews, God so revenging the obstinacy of their error: of whom that we are the forerunners, they doubt not at this day to affirm. But that I may take these Kings to come, as it is said, from the Sun rising, to be the jews, two things serve for it. First, that this is the last phyall save one; at which therefore except the Iews should be converted, it should necessarily come to pass, that they should be destroyed (with the rest of the enemies of Christ amongst whom they yet remain) in that great Day of universal revenge and judgement, which the next and last phyall shall bring upon them. Then the place of Esay tending to that purpose Chap. 16. persuadeth me to this, whence this of the Revelation is borrowed, as it is very likely. And the Lord, (saith he, Chap. 11. 15, 16.) will destroy (I had rather turn it. Like as the Lord hath destroyed) the tongue of the Egyptian Sea, and (rather [so]) he shall lift up his hand upon the River (Targum the River Euphrates) in the strength of his spirit, and shall smite it in the seven streams, so that m●n may pass over it dry shod. 16. And there shall be a way for the remnant of my people which shall be left by the Assyrians (therefore Euphrates is understood) as it was in that day, wherein he ascended from the land of Egypt. Let the Reader look upon Zach. 10. 10, 11. and there the Chalde Paraphrast. But what at length shall we say this Euphrates is, whose waters shall be dried up? For I something doubt whether it be to be taken literally or no, especially in the place of Esay. In the mean while to this of the Revelation I would have something of a parable and allegory interlaced, and yet not very much; that the Analogy of the other phyals, concerning the object of the pouring out, may also here remain safe. For mystical Babylon it seemeth shall have her Euphrates also, even as that ancient Babylon; to wit, the Turkish Empire as I conceive, which shall be the only obstacle to those new enemies from the East, and on that part the only defence of the Beast. Neither will such understanding of Euphrates be without example of Esay himself, who Chap. 8. 7. by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River. The Lord, See jerem. 47.2, etc. saith he, shall cause to come against them (the Syrians and the Israelites) the waters of that River (so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be called) strong and many, the King of Assyria and all his glory (Targum his Army) etc. why should not now this Euphrates of the phyals by the same reason be understood of the Turks? being no less borderers upon Euphrates before their overflowing then the Assyrians, yea inhabitants of the same tract. To this it maketh not alittle, that the losing of that great Army of Horsemen long stayed at that great River Euphrates, at th● sound of the sixth trumpet, Chap. 9 15. we interpreted to be meant of the Turks thence to overrun the Roman Empire, having followed the series of the trumpets and the apt truth of the matter. Therefore by the sixth phyall this Euphrataean deluge shall be Chap. 16. dried up. Plainly according to that which is said, Chap. 11. that next after that overthrow of the City which shall come to pass in a great earthquake (which there we ●itted to the former phyall) the second woe shall be passed, that is, the plague of the sixth trumpet. But by what means, that is, to come to pass, and by what authors; whether by the jews themselves (which happily Ez●chiel intimateth, Chap. 38. and 39) who shall possess the holy land again; or by some intestine discord fitly to go before the return of these; or happily both, but in order and one after another; or by some other cause; we shall labour in vain in guessing, as at a matter wholly yet to come. Whatsoever it be, this let being removed, it is said a way of going to some place is prepared, for these new Christians from the East; and that as it seemeth to make an expedition against the Beast; to the ruin of whom all the phyals serve. For whence otherwise, or wherefore from this drying up should so great a trembling and fear at an instant anmaile the worshippers of the Beast, yea even the Devils themselves as it seemeth, that it should minister occasion for so horrible and unheard of a preparation for war, as is here described; unless they with their whole diabolical band should fear all extremity by the coming of these new Kings of the East? The seventh phyall upon the Air. The seventh and last phyall is poured out upon the Air, that Vers. 17. is, on the power of the Air, or of Satan; embracing and fostering in his bosom the dominions, not of the Beast only, but of all the enemies of our Lord Christ in what country soever. Now as the Beast fetched his spirit and life from the beginning out of him; so upon his power and conduct especially the last fortunes of the worshippers of the Beast shall depend: which may appear as well by the preparation of so many allyances and aids for the war of this last phyall, to be procured, as it is said by diabolical devices: as also from that, that the Dragon Satan, now not only by his Vicars the Beast and the false Prophet, bestirreth himself to bring his matters to pass by raising this universal army; but he by himself, in this last danger of his Kingdom it may seem shall have his proper and peculiar parts to act also, vers. 13. especially in calling them forth to join in this war, with whom Chap. 20. otherwise the Beast and false Prophet, as they had at no hand prevailed by their authority, so neither by favour, or representation happily of the common danger. Therefore upon so many enemies gathered together in one by the conduct of the power of the Air, and shut up as it were in a Cave in Armageddon, the seventh Phyall shall thunder, not Vers. 16. with a humane arm now any more, but with a heavenly and thunder striking revenge (for it is the battle of that great day, and Vers. 14. of God Almighty.) By this the overthrow of the Beast shall be throughly consummate; neither shall there be an utter overthrow of a Cell only, or of so much as is within the walls of Babylon, as before under the fift Trumpet, but of the City itself, that is, of the Senate and people of Babylon, wheresoever they shall be after the destruction of the Town: Moreover of all Kings, and Cities till then committing fornication with Idols and false gods, and of other Tyrants joining together in opposition against the holy Church of Christ. Concerning the thousand years of the seventh Trumpet and other prophecies, of wonderful things contemporising therewith. HEre Reader, I will briefly deliver what I think, nor in a matter incredible in respect of inveterate prejudice, and the At Chap. 20. etc. most abstruse of all the prophetical Scripture, and most to be admired, will I make any overlong discourse. In so great a mystery, it will be sufficient to understand the matter in general, and not curiously to search into the reasons of several circumstances: lest happily enlarging more freely than is requisite, that of Solomon be laid to my charge. In the multitude of words there wanteth Prov. 10. 19 not sin. But concerning the matter itself, it is grounded upon the undeceivable sequel of the Apocaliptique order, which before I have demonstrated; and the consent of other Scripture especially Prophetical, doth wonderfully confirm the same. This was so plainly perceived by the Christians of the next Age after the Apostles that justine Martyr witnesseth, that not only himself, but if Chap. 20. there were, at that time, any entirely Orthodox Christians, they Dial ●um Trypho●c. did with full consent believe it. Which opinion of the first Christians, their successors after an Age or two rejected, either because it was corrupted by some additions, or (as indeed I suppose) not rightly understood; notwithstanding the heat of contention being proceeded in so fare, before the matter could be brought to an end (which thou mayest justly admire and grieve at) that who so could not otherwise quit themselves from the force of the contrary opinion borne up by the foundation of the Revelation; would rather call into question the most Divine Prophecy, witnessed and sealed both by all the Disciples of the Apostles, and their next successors; yea and by presumptions feigned for that purpose openly and boldly extenuate the authority thereof, rather than yield and submit: till at length having gotten a fit interpretation (as they themselves then supposed) of * Istius Mil. lennii. this thousand years, yielding the Revelation to be Canonical, they desisted from their impious and fearful enterprise. But truly, Reader (that I may stay thee no longer in the preface) I will so deliver the whole matter, that as little as may be, I may seem to have departed from the received opinion, concerning the day of the coming of Christ, immediately following the ruin of Antichrist. Do thou weigh the matter in the fear● of God, setting apart all prejudice, and out of the judgement of charity pardon me, if any where I shall err. So therefore take it. That the seventh Trumpet, with the whole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. space of the thousand years, and other prophecies thereto appertaining do signify that great Day of judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much spoken of by the ancient Church of the ●ewes, and by Christ and his Apostles, not some short space of hours (as it is commonly believed) but (after the manner of the Hebrews taking a day for time) a continued space for many years, and circumscribed within two resurrections, as it were the bounds: * With the Prophet's every where (as when they say ●n that day) and otherwhere in the Old Testament▪ And in the New, Mat. 6. 11. with Luke 11.13. joh 16.26. 2 Cor. ●. ●. Heb. 3. 8, 9 13. etc. likewise Chap 4 to conclude, 2 Pet. 1. last. vers. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever. a Day, I say, first, to begin at the particular, and as it were morning judgement of Antichrist, and the rest of the living enemies of the Church, by the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing of our Lord in flaming fire: and then at length to determine (after the reign of the thousand years granted to new jerusalem his most Chap. 20. holy Spouse upon this earth: and after the utter destruction of new enemies yet to arise, the great Day waxing toward evening and Satan being again loosed) at the universal resurrection, and judgement of all the dead. Which things being finished the wicked shall be cast into Hell to be tormented for ever; but the Saints shall he translated into Heaven to live with Christ for ever. This indeed is that time of the wrath of God upon the Gentiles, and of judging the cause of them that died for Christ, for which the triumphing Elders give thanks at the sound of the seventh Trumpet, Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints, and them that fear his name, small and great, and would destroy them which destroy the earth. This is that Day of judgement and perdition of wicked ones, of which Peter 2 Epist. Chap. 3. verse. ●. speaking, presently addeth: but be not ignorant of this one thing, beloved (to wit, the day which I even now spoke of) that one day is with the Lord as a thousand years, and a thousand years as one day. In which same day indeed, the Apostle with his brethren of the same kindred the jews (to whom he writeth) expecteth that new form of things to come, of which by and by he saith, vers. 13. But we look for new heavens and a new earth, according to his promise, wherein dwelleth righteousness. Observe, according to his promise. But where was this promise of new heavens and a new earth extant (when john had not yet seen the Revelation) except that of Esay, Chap. 65. 17. and 66. 22. which promise surely whosoever shall read, I should marvel, if he should judge that it shall be fulfilled elsewhere, then on earth. This also is that Kingdom joined with the appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ ready to judge the world; of which Paul to Timothy, 2 Epist. Chap. 4. vers. 1. I charge thee before our Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom. For after the last and universal resurrection, according to the same Apostle, 1 Cor. 15. vers. 24, 25, 26, 27, 28. Christ (the last enemy being destroyed, that is, death) shall deliver up the Kingdom to his Father, that he may be subject to him, who subdued all things to himself; so fare is he from being said then to enter upon any new Kingdom. That Kingdom therefore which neither shall be before the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. appearance of our Lord, nor after the last resurrection, Chap. 20. is necessarily to be concluded between them. This is that Kingdom of the Son of man which Daniel saw, who when the times of the horn of Antichrist were fulfilled, or the times of the Gentiles come to end (Luk. 21. 24.) shall appear in the clouds of Heaven, when there shall be given him power, glory, and a Kingdom; that all People, Nations, and Languages should serve him: or when (as the Angel by and by expoundeth it) a Kingdom, power, and greatness of Kingdoms under the whole Heaven (mark it well) shall be given to the people of the Saints of the most High, Dan. 7. 13. 14. Also the 18.22. ●6. 27. Neither yet (as I said even now) shall this Kingdom be after the last resurrection: since the Son of man is not to enter upon a Kingdom then; but, as Paul witnesseth, to lay it down and deliver it to his Father. Now that the same Kingdom is handled in both places, as well by john as Daniel, may be proved by these two Arguments. First, that both begin at the same term, to wit, the overthrow of the fourth or Roman Beast: that of Daniel when the Beast governing under that last regiment of the horn with eyes, was slain; and his body given unto the burning flame, Dan. 7. 11. 2●. 27. That of the Revelation, when the Beast and false Prophet (that wicked Vers. 10. horn in Daniel having mouth and eyes as a head) are taken, and both cast alive into a lake of fire burning with brimstone. Secondly, from the same session of judgement premised to both. For it will appear that the one is borrowed from the other, and altogether tend to the same purpose, by comparing the words of the description of both. Dan. Chap. 7. Vers. 9 I beheld till the thrones were set. For so it is to be rendered with the Vulgar, 70. and The●d. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer. And I saw Thrones. Rev. 20. 4. Vers. 10 And the judgement was set. That is, the judges, as in the great Sanedrin of the jews, to the rule whereof the whole description is framed. And they sat upon them. And judgement was given to the Saints on high: that is, power of judging. Hence is that of P●ul, the Saints shall judge the world. And judgement was given unto Chap. 20. them. Vers. 22. Chap. 20 Vers. 22 And the Saints obtained the kingdom: that is to say with the son of man, who came in the clouds of heaven. And the Saints lived and reigned with Christ a thousand years. Furthermore I would have the Reader understand this. Whatsoever almost is found from the jews, whatsoever is delivered by the Lord in his Gospel, or any where in the new Testament by the Apostles concerning the day of the great judgement; that is taken out of this vision of Daniel; to wit, that judgement to be accomplished by fire, Christ to come in the clouds of heaven, to come in the glory of his Father with multitude of Angels, the Saints with him to judge the earth, Antichrist to be abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightness of his coming, etc. So that they go about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ, who, neglecting the ancient tradition of the Church, endeavour to turn this prophecy to another end. Lastly, that I may conclude; this is that most ample kingdom, which by daniel's interpretation, was foreshowed to Nabuchadnezzar in that Prophetical Statue of the four kingdoms: not that of a Stone cut out of a Hill whiles yet the Series of Monarchies remained (for this is the present state of the kingdom of Christ) but of the Stone when they were utterly broken and defaced, to become a Mountain and to fill the whole world. These things Reader I have thus discussed, not rashly affirmed. I leave the whole matter to the Church to be determined by the word of God: to the judgement whereof, as it is meet, I do● willingly submit mine opinion concerning this mystery. IN THE DIALOGUE OF JUSTINE MARTYR WITH TRYPHO THE JEW there is a notable place concerning the thousand year's Reign of Christ. TRYPHO. But tell me the truth; do you confess the restauration of jerusalem and do ye expect the gathering together of your people, that they triumph together with Christ, and the Patriarches, and the Prophets, and our Tribes; or those also who before your Christ came were Proselytes? or do you grant those things that you may seem to get the better of us in dispute? JUSTINE. Trypho. I am not brought to such a pinch, that my words and thoughts should differ. I confessed to you heretofore that not only I, but many besides me do verily think as you well know will come to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. But contrariwise I have signified to thee that many who are not Orthodox and pious Christians deny this. I pointed out those to thee who are in name Christians but indeed Atheists and profane heretics, because what they teach is altogether blasphemous wicked and foolish. But that I may manifest to the world what I speak● to you I will collect all our disputations into one body wherein I will set down in writing what I hold in this point agreeable to what I profess to you: my determination with myself is to follow neither men nor their opinions, but God and his word. For although ye have conferred with some who bear the name of Christians, but are not so indeed, but dare blaspheme the God of Abraham, of Isaac, and of I●cob, and who say that there is no resurrection of the dead, but that presently after death their souls are received into heaven; yet you must not think that those are Christians, as neither any man (if he judge aright) will acknowledge the Sadduces or such like heretics, as those of the Genists, M●rists, Galil●ans, Hell●nians and Pharisees who are Baptists to be I●ws (not to trouble you with the expression of all that is in my mind) they be called jews, and the children of Abraham, and confess God with their mouths, but their heart (as God himself complaineth) is fare from him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But I, and all entirely Orthodox Christians do both know the future resurrection of the body, and the thousand years in that jerusalem that shall be re-edified, adorned, and enlarged; as the Prophets Ezekiel and Esay and others do declare. For so Esay of the time of those thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esa. 65.17. For there shall be a new heaven and a new earth, and the former shall not be remembered, neither shall they come into their minds; but they shall find joy and rejoicing in those which I create. For behold I make jerusalem to triumph, and my people to rejoice and so forth to the end of the Chapter. But of that (for the days of my people shall be as the days of the tree of life) he addeth. In these words we understand that the thousand years are implicitly pointed at. For as it was said to Adam in that day thou eatest of the tree, in that same day thou also shalt die; we know he did not accomplish a thousand years: we know also (saith he) that saying, that a day with the Lord is a thousand years, is to our purpose. Moreover, a certain man with us whose name is John, being one of the twelve Apostles of Christ, in that Revelation which was showed to him, prophesied that our faithful members of Christ should accomplish those thousand years at jerusalem; and then the general, and (in a word) the everlasting resurrection, and last judgement of all jointly together; even that whereof also our Lord spoke, wherein they shall neither marry, nor be given in marriage, but shall be equal with the Angels; even sons of the resurrection of God. For the gifts of prophecy are extant with us, even till this time, etc. There is another place to this purpose in the same book. After the discourse of the great Day of judgement which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when the jews should lament Christ whom they have crucified, and Christ himself inaugurated after the order of Melchisedech should be the judge of quick and dead, presently he addeth. At whose second coming think not ye that Esay or other Prophets warned us to offer up sacrifices of blood, or drink offerings, but true and spiritual sacrifices of praise and thanksgiving. THE OPINIONS OF THE LEARNED HEBREWS CONCERNING the great Day of Judgement, and the Kingdom of CHRIST then to be. CArpentarius in his Commentary upon Plato his Alcinous, pag. 322. affirmeth; That the seventh Millenary, is called by the whole School of the Cabalists, The great Day of judgement: because then (saith he) they suppose that God will judge the souls of all men. By the name of the Cabalists (if I be not mistaken) he pointeth at the Doctors of the Talmud; with many of whom it is manifest this tradition was frequent, for we read in Gemara Sanedrin, Perek Chelek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ketina said; The world doth continue six thousand years, and Esa. 2.11.17. in one it shall be destroyed. Of which it is said; And the Lord only shall be exalted in that day. But he understandeth that destruction which shall be by fire; whereby the world shall be purified as gold, and shall be freed from the servitude of the curse, under which it groaneth by reason of man's sin, into the glorious liberty of the sons of God, Rom. 8. 22. It followeth a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, Tradition agreeth with R. Ketina; Even as every seventh year of seven years, is a year of release: so of the seven thousand years of the world, the seventh thousand year, shall be the thousand of release, as it is said: And the Lord alone shall be exalted in that day. Likewise in the 92 Psalm (the title) is said to be, A Psalm (or) song for the Sabbath day, that is, the day that is nothing else but rest. Again it is said in the 90 Psalm. For a thousand years in thy sight are but as yesterday. Here let the Reader note two things. First, that the ancient jews did understand that Prophecy in the second of Esay where these words, (And the Lord alone shall be exalted in that day) are twice taken, for the day of the great judgement, and the kingdom of Christ; whose steps our later Rabbins have seemed to imitate. R. Schelomo saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day, that is, in the Day of judgement. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall arise to shake the earth terribly, that is saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of judgement, when the Lord shall break the wicked of the Earth. Rabbi David Kimchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In that day, that is, in the days of the Messaih, when the Lord shall execute his judgement upon the wicked. That, And the Lord alone shall be exalted in that day: is as much as if he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And the Lord shall be King over all the earth. The other observable thing is that those Rabbins think that the title of the Psalm 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth appertain to the argument of the Psalm, and aught to be understood of the Sabbatis●●e of the thousand years. And now I suppose that it is manifestly proved out of these Rabbins that the ancient jews did define that day to be the space of a thousand years, which they called the day of judgement. That which is more confirmed out of Miarasch tehillius, upon that saying in the 90 Psalm. Make us glad for the days (or according to the days) wherein thou hast afflicted us: that is (saith he) by the Babylonians, the Grecians, and the Romans, and that in the days of the Messiah. And how many are the days of Messiah ● R. jehosuas' said, that they are two thousand years; as it is said, According to the days (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) wherein tho● hast humbled ●●, that is, according to two days: for one day of the holy and blessed God are a thousand years, according to that, Because a thousand years in thy fight are but as yesterday. The Rabbins have also said, that according to the time to come (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come, Heb. 2. 5.) The day of the Messiah shall be one. For God which is holy and blessed in the future (that is, in the future age) shall make one day to himself, of which day we reads, Zach. 14. And there shall be one day, which shall be known to the Lord, not day nor Chap. 20. night; and it shall come to pass, that at evening time it shall be light. This day is the world to come, and the resurrection of the dead. But they agree not amongst themselves at what millenary this day shall be; neither doth the seventh millenary like them all. There have been of them, and yet men of no small authority, who touching the sixth millenary, have thought, as the house of Eliah; whose tradition is yet extant touching the space of 1000 years of the great judgement, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, The tradition of the house of Elias. The Justice whom God shall raise up (to wit in the first resurrection) shall not return into dust. But if you make enquiry what is like to happen to the Just, in those thousand years, wherein God which is holy and blessed shall renew his world, touching which it is said, And the Lord alone shall be exalted in that day; we must know, that the Lord shall give them as it were the wings of an Eagle to fly upon the face of the waters. Whereupon we read (Psal. 46. 3.) Therefore shall we not fear though the Earth be removed. But you will say perhaps, they shall have affliction: but he preventeth that (Esay 40. 31.) They that wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles. Yet he taketh it for granted that the world shall continue no longer than six thousand years. His tradition is thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, The world doth continue six thousand years, two thousand before the Law, two thousand under the Law, and two thousand years the days of Christ. The one of which two thousand years therefore according to his opinion was that great Day, of which it is said. And the Lord alone shall be exalted in that day. Such was the opinion of R. Asche the brother of R. Abba in these express words: that is, according to the opinion of R. Chanan the son of Thahalipha: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which is holy and blessed shall not renew his world but at the seventh Millenary: But R. Asche said that that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the fift Millenary. Moreover, we may in some part understand by those things which follow, what the ancient Rabbins thought touching the kingdom of the Messiah in that great Day to come. In brief sums of R. Eliezer the great (who lived presently after the second Temple) Chap. 34. thus we read: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, As I live saith the Lord, I will raise you up in the time to come, in the resurrection of the dead, and I will gather you with all Israel Petrus Galat. 12. book. chap. 1. Likewise the Paraphrast jonathan (who lived before Christ) upon the 14 Chapter of Hosea the 8 vers. They shall be gathered together out of the midst of their captivity, they shall dwell under the protection of their Christ, and the dead shall live, and good shall grow in the land, and there shall be a memorial of their goodness fructifying, and never failing, as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary. The Targum upon the 50. Psalm, the 8. verse. The Justice shall say (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the day of the great judgement: Our God shall come, and shall not keep silence, that he may revenge his people. R. Saadas (among those Rabbins whom (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they call excellent) upon that in the 7. Chapter of Daniel, the 10. verse. And the judgement is set, and the Books are opened, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, the day of judgement, as it is written: * Mal. 4.1. Be●old the day cometh that shall burn as an oven. Likewise, * Esay 5. 16. Zeph. 3.8. And the Lord of Hosts shall be exalted in judgement. Again, * Why wait you for me, saith the Lord. That is the great day at which time God will rise to judgement. And a little after: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is: And know thou, that (the judgement is set, and the the books are opened) which I have interpreted formerly of the day of judgement, and time of * Wisd. 3. 7. visitation: there shall be a day wherein all the actions of the sons of men, both quick and dead, shall be searched into. The same vers. 18. The Saints of the most high God shall receive a Kingdom: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is: Because the children of Israel have rebelled against the Lord, their kingdom shall be taken from them, and shall be given to these four Monarchies which shall possess the kingdom in this world, and shall lead Israel captive and subdue it to them even till the world to come, until Messiah shall reign. Compare that of Luk. 21. 25. to wit, The jews shall be led captive into all Nations, and jerusalem shall be trodden under foot of the Gentiles, until the times of the Gentiles be fulfilled. Then they shall see the Son of man coming in a cloud, etc. And that of Tertullian against Martion in his fi●t Book and tenth Chapter. Christ the high Priest of the Gentiles will vouchsafe to accept and bless the Circumcision the posterity of Abraham, at his last coming when they shall know him. With this agreeth that which we find thus written in the Book Berachoth, Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (if we dare trust Petrus Galatinus) Ben Zuma saith, It shall come to pass, that Israel shall not remember their departure out of the Land of Egypt in the world to come, and in the days of Messiah. And how doth this appear? That which is written in jeremy the 23. (will prove it) Behold the days come, and they shall say no more, the Lord liveth which brought the children of Israel up out of the Land of Egypt, etc. which wise men interpret thus, not as if the name of Egypt should be blotted out, (or forgotten) but because the wonders which shall be effected in the days of the kingdom of Messia (that is, when he shall destroy the Kingdoms of the world) shall principally be remembered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their departure out of the Land of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, shall be less spoken of. By these and the like let the Reader learn, why Saint Jerome doth so much charge the Millinaries with judaisme: whereon he so earnestly insisteth, that this may seem to be his prime argument, whereby he may convince that erroneous opinion. But howsoever that opinion be true or false, whether those Fathers were in an error or no; to be of the same mind with the jews is not always culpable. But if otherwise; why do we not explode the world to come, Gehenna, and Paradise? Do not we Christian's consent with the jews in these things? Have not we the names likewise (of the Kingdom of Heaven and the Day of judgement) from the jewish Robbins? For where are those things read in the Old Testament? which yet are very frequent among the jewish Doctors. Moreover, who hearing the opinion of the ancient jews touching the one thousand years of the day of judgement, cannot but think with himself that he is moved to believe it, the Apostle Peter with them (for both his Epistles are directed to the jews) speaking of the Day of judgement, and presently after the mentioning thereof adding, You are not ignorant, that one day with the Lord is as a thousand years, would confirm the tradition of the Rabbins touching that matter? Especially when those words do not seem to be taken out of the Psalm (as the common opinion is) but out of the Vulgar form and manner of the jews making mention of the Day of judgement. Yea he will further think; unless Christ the Lord and his Apostles had used the name of the Day of judgement being derived from the Rabbins, in the same sense with them, why have they not some where declared it? Is it not a dangerous matter, yea the high way to deceive men to use in doctrine the words and phrases of such as are erroneous without all caution and note of dissent? Seeing these things are so, I leave it to the judgement of learned men and great Divines to judge, whether this be not the best and easiest way to deal with the jews; not to wrest those plain Prophecies touching things appertaining to the last and glorious coming of Christ, to his first coming; but to persuade them that they expect none other Messiah, who can fulfil all those things, namely changing those things that are to be changed (for a Christian must consent no further with the jews in any thing, than his profession doth give him leave) then that jesus of Nazareth whom their Fathers have crucified. That which the Relation in so many places and so carefully doth inculcate. Behold, (saith it not fare from the beginning) (jesus Christ the first begotten from the dead, who loved us, and washed us from our sins in his blood) cometh in the clouds, and every eye shall see him, even they that have crucified him, and all Tribes of the Earth shall mourn before him. I am Alpha and Omega, the first and the last, saith the Lord, which is, & which was, and which is to come. Likewise whilst it giveth that royal Kingdom to the Lamb, namely to jesus that was slain, as in the seventh Chapter concerning the multitude with Palms in their hands: The Lamb shall feed them, etc. in the seventeenth Chapter, the fourteenth verse. The Lamb shall overcome them, because he is Lord of lords, and King of kings. Chapter 19.7. The Marriage of the Lamb is come. Chapter 21.9. speaking of the New jerusalem, I will show thee the Bride of the Lamb. And in the 23. verse. The Lamb is the light thereof, etc. For whilst that we wrist those plain Prophecies touching things which shall be at the second coming of Christ to his first, the jews laugh at us, and they are hardened in their infidelity. The Apostle Peter useth this means to convert the jews, unless I be much mistaken, Acts 3. 19 Repent, (saith he) and be converted, that your sins may be blotted out, when the times * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of refreshing shall come from the presence of the Lord, and he shall send JESUS CHRIST; which was preached unto you: whom the Heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets. 1 Thess. 5. 21. Prove all things, hold fast that which is good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To our Lord and Saviour jesus Christ be glory both now and for ever. Amen. FINIS. A COMPENDIUM OF Mr. Mede his Commentary upon the REVELATION containing two Prophecies. FIrst, the sealed book or Seal Prophecy. Secondly, the Prophecy of the little book open. In the Seal Prophecy is described the imperial Chap. 4. Session, conformable to Israel's encamping in the wilderness. The twenty four Elders signifying Vers. 4. the Bishops and Prelates answering the Levites and Priests in so many courses. The four Beasts by tradition of the Elders of the Hebrews were 1. A Lion. An Ensign Vers. 6 of the Host of Ezek. 1▪ 14. Israel. 2. A Bullock. An Ensign of the Host of Israel. 3. A Man. An Ensign of the Host of Israel. 4. An Eagle. An Ensign of the Host of Israel. They were full of eyes, signifying sharp sightedness. Vers. 6. Their wings, agility. Vers. 8. Wings full of eyes, zeal joined with knowledge. Ibid. Six wings, most ready to execute God's Commandment. Ibid. In the same Seal Prophecy is set forth the destonie of the Empire. Chap. 5. The first Seal; the opener is (a Lion) showing a white horse Chap. 6. and his rider: signifying, Christ the Emperor from the East, Vers. 1, 2. laying the foundation of the conquest of the Dragon, i. the Devil, and all the Oracles became silent through the World. The Second Seal (a Bullock) showing a red horse and his rider, Vers. 3, 4. signifying Trajan from the West, whose reign with Hadrian his successor was full of blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third Seal (a Man) showing a black horse and his rider; signifying Septimius Severus from the South, and by the balances Vers. 5. 6. in his hand, justice and careful provision for the Commonwealth in his time and Alexander's. The fourth Seal (an Eagle) showing a pale horse and his rider; signifying Maximinus from the North, in his time and Gallus, Vers. 7. 8. Volusianus, and Decius, the sword, famine, and pestilence met together, therefore called Mortifer. The fifth Seal (no beast horse norrider) entereth from Aurelianus V●●●. 9, 10, 11 in Anno 268. wherein is set forth the ten year's persecution under Dioclesian. The sixth Seal, an admirable shaking of Heaven and Earth, Vers. 12, 13, 14, 15, 16, 17 signifying the change and subversion of the state of Rome heathen by Constantine the Great. Before the entrance to the seventh Seal (which is a seal of Chap. 7. Trumpets) there is care taken for the Church: set forth by a company of 144000. to be sealed of every Tribe of Israel 12000, in Vers. 4. 5. reckoning of which, there is an unusual order, yet in that Type such as might best represent the profession of pure Religion miraculously in the bosom of the Empire, to be preserved in the midst of the combustions of the World, polluted with idolatrous worship, and conspiring the ruin of the Church, and therefore it is fenced with the Seal of God. The twelve Apostles aptly answering the Type of Israel; the number 12. being the Ensign of the Apostolic race, and by multiplying expressing the Apostolic pregenic. To which is added (by the representation of innumerable Palmebearers) 〈◊〉 a most ample estate of every Nation, People, Tribe, and Tongue, & ●. praising God. The seventh Seal containeth seven Trumpets, sounding the Chap. ●. alarm to the ruin of the Empire by a sevenfold order of plagues, the four first of less extent. The first Trumpet wasteth the Territory of the Roman Empire, with a terrible breaking in of the Northern Nations: for by the third part of the Earth▪ is meant the people, or political Verse 7. Universe of the Roman Empire, it being the third part of the then known habitable world. This happened from the death of Theodosius, Anno 395. by Alaricus and the Goths, and by the Barbarians, Radagaiso being their Captain, Anno 404. and by the Vandals and Alanes, etc. Anno 405/6. The second Trumpet assaileth the dominion of the Roman Verse ●. 9 Empire expressed by the Sea, Rome being taken by Alaricus Anno 410. After which the largeness of the Roman dominion was daily cut off, until Anno 455. that Gensericus took and spoiled Rome again; after which the whole body of the Empire was divided into ten Kingdoms, Anno 456. The third Trumpet utterly throweth down the Roman Hesperus, or Western Caesar, Anno 476. fetching his last breath under Vers. 10, 11. the fatal name of Augustulus, a Prince of bitterness and sorrows, therefore resembled by a falling Star called Wormwood. The fourth Trumpet taketh away the light of the Roman Vers. 12. Majesty, shining till then under Ostrogothean Kings, when the Consulship of Rome failed, Anno 542. The three woe Trumpets. Vers. 13. The fifth or first woe Trumpet, sendeth the hostile hands of Chap. 9 Saracens, and Arabians, in the Type of Locusts, not only to destroy Vers. 3. and waste, from the year 830, to 980. that is 150. years, or five months of years, but also to poison with the venomous doctrine of Muhamedisme. The Locusts had a King over them whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer. Verse 11. The sixth or second woe Trumpet, loses the four Angels, Vers. 13, 14. that is, the four Sultanies, or Kingdoms into which the Turks were parted, being before restrained at Euphrates, which losing happened a little before the year 1300. uniting themselves under the conduct of one Ottoman, which should come to pass after a prophetical day, a month and a year, being 396. years, to wit, from the year 1057. wherein Tangrolipix had taken the royal City Bagdad, from which time the Turks are prepared to kill the third part of men, that is, in the year 1453. Constantinople Vers. 15. being then taken. The number of the horsemen are two hundred Vers. 16. thousand thousand, their Munition, Guns, and Ordnance, expressed Vers. 17. by Fire, Smoke, and Brimstone. The seventh, or third woe Trumpet, is put off to the prophecy Chap 10. of the Little Book: It containeth the consummation of the Verse▪ 7. Mystery of God, which event is declared in an Oath, taken by an Angel; and a Cry, upon which seven thund●rs utter their Verse▪ 6. Verse▪ 3. voices, which john is forbidden to write. Ver●. 4. The Prophecy of the Little Book (wherein the destiny of the Church is contained) followeth: to which the Apostle is fitted by Vers. 8, 9, 10. taking the Book, and eating it; which was sweet in his mouth, but bitter in his belly. The measured court, setteth forth the Primitive state of the Christi●n Church, conformable to the rule of God's Word, shortly after to ensue, and contrary to which is the Court not to be measured, it not being God's workmanship, but to be profaned by idolatrous worship renewed, or Antichristian Apostasy, to reign forty two months of years. While this Court is profaned, two Witnesses bewail the profanation, Ve●s. 3. give testimony to the truth of God, and exhort to repentance 1260. days, answerable to the forty two months of profanation, denouncing Gods judgements, which began to be executed at the Phyalls, and debarring the new Idolaters from the hope Vers. 5. of eternal life. Vers. 6. The destiny of these Witnesses is (when they have finished their testimony) to be made conformable to Christ in suffering, to be Vers. 7. inflicted upon them by the Roman sevenheaded Beast: these shall in the end suffer a mystical death, and lie unburied three Vers. 8, 9, 10, 11. years and an half; after which they shall be restored to their former estate, or to a more excellent dignity. And upon a commotion, and alteration of political affairs, the City of Rome as Vers. 12, 13. now it is (being but a tenth part of the old City) shall be overthrown at the fifth Phyall, wherein shall be slain ●000. men of Name, or of the Clergy, or Companies of men. This is the ending of the second woe or sixth Trumpet: at which time the Kings from the East, or the jews, shall begin as it were a new Kingdom: or the Beast, i. the Pope, shall change his form, being driven from his Metropolis Rome, by the overthrow thereof. So this Vision (Chap. 11.) of the open Book goeth through the whole course of the Revelation, to show the connexion of it with the Seals and Trumpets. THe Roman Empire worshipping the Dragon, that is, the Chap. 12. Devil in Idols, persecuted the Church of God (represented Vers. 3, 4. by the woman in travel to bring forth Christ in the Roman ●mpire to be King) 300. years. But after she brought him Vers. 5 . forth (the Dragon being cast down from the Roman throne by Constantine) he was there enthroned. This chance of the Dragon Vers. 7, 8, 9 contemporiseth with the sixth Seal. The woman after the bringing Vers. 13, 14. forth of her son, dwelleth in the wilderness 42 months, or for a time, times, and half a time; typifying the state of the Church in a middle condition, freed from the rage of persecution, and not attained to the state of glory, but still persecuted by the Vers. 15. flood of errors and heresies ●ast out of the Devil's mouth. A new Tragedy of evils falleth upon the Woman entered into Chap. 13. the wilderness, she lighteth upon a double Beast, the one ten horned, Vers. 1 etc. being the secular whole estate of ten Kingdoms, into which the Empire was divided by the wars of the Barbarians. The other two horned being Ecclesiastical, which the Pope with his Clergy make up; both Beasts reigning together, and tied in a near alliance, governing under the seventh head, exercising the cruelty of the Dragon, and pretending the worship of Christian Religion, demolishing Idols, but promoting by Laws and Edicts idolatry, ●nd lately abolished Heathenism, termed blasphemy against God, V●rs 6. his Name, his Tabernacle, and them that dwell in heaven His Name, when any thing besides God is worshipped with divine worship Joh. 2. 19 and vers 21. His Tabernacle; that is, the humane nature of Christ, wherein the Deity dwelleth, by transubstantiation. And them that dwell in heaven, that is, by calling idols which they worship by their names in derogation of Christ his prerogative and glory. The company of 144000 virgins followers of the Lamb, mentioned Chap 14. and sealed before at the seventh Seal for connexion of the Vers. 3, 4, 5. two prophecies; signify the Church in the midst of the Papacy continuing faithful to the Lamb, the native progeny of the twelve Apostles apostolically multiplied, purely and rightly honouring the Lamb and his Father with the Evangelicall song, not addicted to any one Sea, but accompanying the Lamb whithersoever he goeth, often and sharply admonishing the worshippers of the Beast concerning Evangelicall worship, and warning all to withdraw themselves from those Idolaters, except they will perish eternally, set forth in the Cry of three Angels. The first admonisheth to worship God purely and rightly according Vers. 6, 7. ● to the Gospel: fulfilled in the year 720 in the Greek and Eastern Churches, when the Emperors Leo Isaurus, Constantine Iconomachus, Leo Armenius, Michael Balbus, and Theophilus, by their Edicts and Decrees made Protestation for presenting religious worship to one God the Creator, against worshipping of the creature, not only Images, but also Saints and their relics: as also by the Council of 338 Bishops assembled at Constantinople by Constantine Iconomachus the adoration of images was accused and condemned of impiety, etc. The second Angel threatneth mystical Babylon for the crime Vers. 8. of spiritual fornication with inevitable destruction: Fulfilled in the time of the Albigenses and Waldenses who were the ministers of this Cry; by word and by deed, proclaiming the Church of Rome to be the Ap●calyptike Bab●lon by her idolatry and mystical whoredom, etc. The third Angel denounceth horrible and heinous torments, Vers. 9, 10, 11, etc. easeless and endless, to the whole train of the Beast, and those that shall abide in his obedience. After this threefold admonition by the Angels, followeth the Vers. 14 15. vindication of the Church against her enemies, under the types of Harvest and Vintage; By Harvest is understood the preparation of the Bride by the conversion of the jews, together with the overthrow of the Turkish Empire; the Lord Ie●us being the Lord of the Harvest, and this at the sixth phyall. As touching the Vintage, the vineyard of the earth is the Vers. 17, 18, 19, etc. dominion of the Beast: The grapes, the followers of the Beast: The winepress, the place of slaughter Armageddon in the 2 Thess. 2.8. seventh phyall: to which place the grapes being gathered by the Angel the Vintager with the help of the Saints, the Lord jesus shall tread them at his coming. Now both Harvest and Vintage is obtained by prayers of the Church universally. Mystical Babylon is Rome, the mother City of spiritual Chap. 17. fornication. Vers. 1, 2. The Beast, is the Roman Empire. Vers. 3. Seven heads, are seven hills upon which Rome standeth, or seven Orders of succ●ssive Rulers, viz. Kings, Consuls, Tribunes, Decemviri, Dictator's, Emperors, (in respect of the change whereof into ten Kingdoms it m●ght seem another Ruler, yet is but the same) and Popes: which last Beast is the bearer of the whore. The ten horns, are those ten Kingdoms into which the Empire Vers. 4. is divided. The cup in her hand, etc. hath allusion to whores and stews, Vers. 4. which is interpreted by the Angel to john, in the Chapter following at the eighth verse. In this Chapter is figured the state of the Church cleansed from Idolatrous pollution, and singing the triumphant song at the pouring Chap. 15. out of the phyalls. The effusion of the phyalls signify the ruin of the Antichristian Beast. The seven phyalls, so many degrees of the ruin thereof. Vers. 6, 7. And whatsoever the phyall is poured out upon, suffereth damage and loss thereby. The first phyall is poured out upon the Earth, that is, the people, or common sort of Christians; this was fulfilled by the Albigenses Chap. 16. v. 2. and Waldenses, etc. The second phyall is poured out upon the Sea, that is, the compass Vers. 3. of the Pope's jurisdiction; fulfilled by Luther, etc. Reformers of the Church. The third upon the Rivers, that is, upon the Ministers and Vers. 4, 5, 6, 7. Defenders of the Antichristian jurisdiction; fulfilled in the year 1588., upon the Spanish Champions, Priests and jesuites, by laws executed upon them in the reign of Queen Elizabeth. The fourth upon the Sun, that is, the German Empire, now Vers. 8, 9 (by the wars there) in pouring out. The fifth, upon the Throne of the Beast, that is, Rome itself. Vers. 10, 11. The sixth upon Euphrates, to prepare away for the Kings of Verse 12, 13, 14, 15, 16. the East. viz. The conversion of the Israelites, by removing the obstacle, the Ottoman Empire of the Turks, agreeing with the plague of the sixth Trumpet, Chapter 11. The seventh phyall is poured out upon the Air, that is, upon Satan, Vers. 17, etc. comprehending, not the dominion of the Beast only, but all the enemies of Christ, gathered to gether under the conduct of the Power of the Air, and shut up in Armageddon. The seventh Trumpet, with the whole space of 1000 years Chap. 20. thereto appertaining, signifying the great Day of judgement, circum scribed within two resurrections, beginning at the judgement of Antichrist, as the morning of that day, and continuing during the space of 1000 years granted to new jerusalem, (the Spouse of Christ) upon this Earth, till the universal resurrection and judgement of all the dead, when the wicked shall be cast into Hell to be tormented for ever, and the Saints translated into Heaven, to live with Christ for ever. FINIS. Erratain the latter part of this Book. Page line. Erat. Corrected. 3. l. 13. as measuring is measuring 7. l. 3. cap. 6. Gr●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 19 l. 6. that may that they may 21. l. 31. to the Saint to the sift 24. l. ●0 That t●nth That this tenth 39 l. 33. with her child her child 56. l. 3●. a few days. a few days together. 65. l. 19 that the Roman that that Roman 75. l. 11. twleve virgins twelve being eminent as well in the company of virgins 81. l. 27. nation notion 94. l. 16. other drug other bitter drug 96. l. 12. the ruin the crime 122. l. 14. for many of many 125. 18. add in marg 2 Thess. 2.8. against line 28. add Dan. 2.35. 2●8. l. 19. and 30. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. in the marg. over against 1. 27. put. lib. 11. c. 1.