Distantia 490 490 The account by years of Nabonassar ex Canone Ptolemaei Astronomico The last year or year of Nero's death Iune 9. in Ptolomie's Canon answers to An. 815 Nabonass Ergo the year of Ierusalem's Desolation 2 years after is concurrent with An. 817 Nabonass finiendus in Augusto The first of Darius Nothus in Canone Ptolemaei answers An. 325 Nabonass Ergo the third year of Darius is concurrent with An. 327 Nabonass ordiendus à Decembripraecedent Differentia 490  Notwithstanding all this I had rather begin the Account from the sixth year of Darius in the Month Adar when the Temple was quite finished for then it first began to continue and not till then although the Destruction of Ierusalem will then fall out three years and an half sooner namely when the last week is but half run out And what if it do The Angel as I conceive tells us so much in the last verse when he says That in the midst of a Week the Sacrifice and Oblation should cease and the City be made desolate But how will the Prophecy be made good if the Seventieth Week be not compleat I answer it should be observed though it useth not to be that the Angel reckons not by single years but by Weeks If he had said there should be 490 years to the Excidium of Ierusalem then indeed to make good the prediction the City and Sanctuary must have been destroyed the last year But when he says there shall be LXX Weeks allotted for the continuance of the Holy City it is enough if it be made desolate in the seventieth week For if those who reckon by years when the year designed answers the Event will not stand upon the compleatness of months and days nor those who reckon any thing by days upon the compleatness of hours and minutes no more in the Angel's reckoning here by weeks if so the number of the weeks be compleat are the parts of a week to be exacted The Time of the Destruction of Ierusalem as before  An. Olymp. 845. Mens 6. August If the third of Darius began about May or Iune Anno Olymp. 355. then the sixth year of his reign begins in May or Iune Anno 358. But the latter part thereof in February or Adar when the Temple was finished falls in  An. Olymp. 359. Mens 12. Feb. or Adar Distantia Anni 486. Mens 6. That is just  69 Weeks and an half The account by years of Nabonassar The time of the Destruction of Ierusalem as before  Anno 817. Nabonass Mens 6. If the third year of Darius Nothus were for the first and greatest part concurrent with Anno 327. Nabonass as is afore shewed than his sixth year in like manner for the first and greatest part must concur with Anno 330. But the head of the Nabonassarean year being then about the 5 th of December the latter end of this sixth year in Adar or February will fall in  Anno 331. Nabonass Mens 12. Distantia Anni 486 Menses 6. VERSE 25. Also know and understand that from the going forth of the Commandment to cause to Return and to Build Ierusalem unto MESSIAH the PRINCE shall be Sevens of Weeks even threescore and two Weeks the Street shall be built again and the Wall even in a streight of times FROM the going out of the Commandment I take not this Epocha to be that of the whole LXX Weeks but a second Root of another and lesser period of time comprehended in them whose beginning was to be after the LXX were begun and the end before they should be ended The Root of this second Computation is described to be a time when two things should be done A Commandment should go forth both to cause to Return and also to Build not the Temple for that should be done before nor some few houses only but the whole Area or Street and the Walls of Ierusalem which should then be re-edified though in a streight of Times that is it should be such a time when a Commission to cause the people to return and re-inhabite should be seconded with another to build the Wall of Ierusalem and the Plot within the Wall For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I understand properly that Circuit bounding out the limits of the City whereon the Wall was builded and anciently used to be marked out with a Plough earing a furrow round about By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a broad place I understand the Area or Plot of ground within whereon the houses were to be builded From such an Epocha and a Commission thus characterized as ye have heard must this second Computation be reckoned Vnto MESSIAH the PRINCE That is unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 23. 2. Mark 15. 32. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angel styles him Luke 2. 11. There is no exposition no interpretation of any passage in this Prophecy could seem so harsh but I would be content to admit it rather than yield that by MESSIAH the PRINCE here named should be meant any other than CHRIST our LORD and Redeemer For I am perswaded that the Church of Israel in the Gospel and from them the Apostles took it had no other place of Scripture whence they did or could ascribe the Name of Christ and Messiah unto him they looked for but only from this of Daniel For there is no other Prophecy in all the Old Testament besides this where that Name is directly given him but only by way of Type Shall be Sevens of weeks even LXII weeks The numeral word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have here translated distributively understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebdomade septenae that is many seven Weeks or as our English handsomely expresseth Sevens of Weeks the sense to be as if the Angel had said As the whole time limited for the continuance of the Holy City from the first beginning to the last ending consisteth of many Sevens of Weeks viz. LXX Weeks so from this after Epocha here mentioned unto MESSIAH should be likewise Sevens of Weeks plures septenniorum hebdomades even Sixty two Weeks of years For as in LXX are ten Sevens of Weeks so in LXII are nine times seven wanting one and that little want makes no matter there being eight whole sevens besides in that number and you shall see in that which follows examples of the like The Hebrews want those numbers which the Grammarians call Distributive or Divisive Terni quaterni quini seni septeni c. which they most-what supply by repetition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septem septem but not always as may appear 2 Sam. 18. 4. And all the people came out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad centum millia i. centeni milleni by hundreds and by thousands 1 Kings 18. 4. Obadiah hid the Prophets of the LORD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quinquaginta viros in spelunca id est quinquagenos by fifty in a
looked that that glorious Son of David should have been born of the most rich and potent parentage of that line but behold he was of the poorest and most despised Who would not have thought but Ierusalem the Royal City had been the only fit place for his Birth but he was born at Bethlehem one of the least Cities of Iudah And what in some stately and more convenient Palace there No in a stable and laid in a manger So was David his progenitor the youngest and most despised son of Ishai Samuel thought that brave and goodly Eliab the first-born was the man surely whom God would chuse to make him King But God had set his eye upon him whom the Father so little regarded as he could scarce think of him even the little one which kept the sheep Thus God derides the conceits of men Fools therefore that we are why do we value those things so much which God esteems so little We are wont otherwise to make much account of such things as Kings and Great ones have in esteem and to think but basely of those things which they despise why should not the Example of Almighty God bear the like sway in our judgments to prefer what he prefers and slight what he undervalues Let us therefore considering this set our hearts and affections upon heavenly and spiritual things and say of all the pomp and glory of this world Vanity of Vanities all is Vanity THUS have I spoken of the two first Particulars I propounded the Time when and the Place where our Saviour began the publication of his Gospel I come now to the Third The Summe of what he preached and it was this The time is fulfilled and the Kingdom of God is at hand Repent ye and believe the Gospel This was the Summe of what he preached and it contains two parts a Doctrine and an Exhortation The Doctrine is That the Time foretold by the Prophets when the Kingdom of God should begin was come The time is fulfilled and the Kingdom of God is at hand The Exhortation is That therefore they should Repent and believe the Gospel or glad tidings which that Kingdom brings I 'le begin with the Doctrine where I have two things to unfold 1. What this Kingdom of God is 2. What was the Time prefixt for the coming thereof which our Saviour saith was fulfilled when he spake unto them For the first The Kingdom of God is that which otherwise is called The Kingdom of Heaven These two are both one and therefore S. Matthew chap. 4. 17. when he relates this preaching of our Saviour saith that he preached and said Repent for the Kingdom of Heaven is at hand namely the same that Iohn Baptist his Harbinger preacht before him For the Hebrews express God by Heaven as we may see Dan. 4. 26. where it is said to Nebucchadnezzar that his kingdom should be restored unto him when he should acknowledge that the heavens bear rule that is God the most High who dwells in heaven The prodigal child in the Gospel saith Father I have sinned against Heaven and before thee Luke 15. 21. So Matt. 21. 25. The Baptism of Iohn was it from Heaven or from men that is from God or from men This is the reason why the Kingdom of God and Kingdom of Heaven mean one and the same thing Let us therefore now see what is meant by it This Kingdom of God or Kingdom of Heaven is the Kingdom of Messiah or Christ foretold in the Prophets the Kingdom of that Seed of the woman which should break the Serpent's head of that seed of Abraham wherein all the Nations of the earth should be blessed For so the Hebrew Doctors before and at our Saviour's coming had termed this Kingdom and taught their people to look for it under that name which they had learned out of the Prophecies of Daniel concerning it who in chap. 2. ver 44. describes it in this manner In the days of those Kings or Kingdoms that is while the days of the four Monarchies there spoken of yet lasted the God of heaven shall found or set up a Kingdom which shall never be destroyed nor be lest unto another people but it shall break in pieces and consume all these Kingdoms and it shall stand for ever In the 7 ch ver 13 14. he describes it thus I saw in the night visions and behold one like the Son of man came with the clouds of Heaven And there was given him dominion and glory and a Kingdom that all people nations and languages should serve him His dominion is an everlasting dominion which shall not pass away and his Kingdom that which shall not be destroyed From these places the Iews called the Messiah's Kingdom the Kingdom of God or the Kingdom of Heaven Because in the first place it is said that the God of heaven should set up his Kingdom and in the other places that the Son of man namely Messiah should come in the clouds of Heaven For our Saviour brought not this term of phrase with him but found it at his coming used among the Iews which being fitly given he approved and so taught them the mysterie of his coming in their own language As we may see in so many Parables in the Gospel where our Saviour sets forth the state of his Church and the members of the same continually under the name of The Kingdom of God or The Kingdom of Heaven The Kingdom of Heaven is like a field where a sower sowed good seed c. The Kingdom of Heaven is like unto leaven c. The Kingdom of Heaven is like unto a Merchant c. The Kingdom of Heaven is like unto a net and such like In all which our Saviour describes the state of his Church in that language the people were used unto as he doth also in other of his Sermons Hence it is that when Iohn Baptist first and our Saviour after him preached The Kingdom of heaven is at hand the Iews wondred not at that term as at a novelty nor ever askt what it meant but understood it of the Kingdom of Messiah which they had been taught to call by that name then and is still found so called among their Rabbies and Doctors until this day though through their unbelief they have no portion therein but look for it still to come The Kingdom of God or Kingdom of Heaven then is nothing else but the Church of Christ or the Christian Church which is no Temporal kingdom like the kingdoms of this world which have power over the Body only but a Spiritual kingdom which reigns over the Souls and Spirits of men The Kingdom of God saith our Saviour is within you that is it is a kingdom of the inward man And therefore this kingdom was not to be founded after the manner of the kingdoms of men by great armies and field-battels but was to subdue the nations and conquer the world by
must imply some definite time because the Scripture follows that use of speech and useth no number indefinitely but those which the use of speech had made such as 7. 10. 1000. But mixt and compound numbers as these are viz. 3½ 42. 1260. are neither in the Hebrew nor I think in any other tongue used indefinitely Our Adversaries would have them literally understood for Three single years and a half as though it were an History and not a Prophecy But besides the use of Prophecy to reckon Days for Years I think it would trouble any man to conceive how so many things as should be performed in this time should be done in Three single years and a half 1. Ten Kingdoms founded at the same time with the Beast 2. Peoples and multitudes of Nations and Tongues to serve and obey him 3. To make war with the Saints and overcome them 4. To cause all that dwell upon the Earth to worship him 5. Babylon to ride the Beast so long that all Nations shall drink of the wine of her fornication all the Kings of the earth commit fornication with her yea the Merchants and all those that had ships in the Sea to grow rich by trading with her Methinks all these things should ask much more than Three years work or Four either To which I add moreover that that King State of Government Sovereignty or Seigniory or what you will of the Beast under which the Whore should ride him followeth immediately upon a Former which in comparison is said to continue but a short space Rev. 17. 10. But if the Antichristian State shall continue but Three years and a half literally taken how short must the time of that foregoing King or Sovereignty be which should occasion the Holy Ghost to insert so singular a note of the difference thereof from that which followed That it should continue but a short space Doth not this imply that the next State wherein the Whore should ride the Beast was to continue a long space Therefore Three years and a half Historically taken cannot be the Time of the Churches Apostasie and the Antichristian Sovereignty of Rome and if it cannot be taken Historically it must be taken Prophetically every Day for a Year and so 1260 days counted so many years shews the extent of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latter times to be 1260 years NOW for the Second thing proposed The Beginning of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latter Times S. Iohn tells us in the Revelation That his Blasphemous Beast of 42 moneths continuance should succeed upon the mortal wound of the Caesarean or Imperial Sovereignty of Rome and Apocal. 17. 12 13. the Idolatrous Beast which carries the great Whore upon his back should have a Plurality of Kings start up at the same time with him who should agree to submit their power and kingdom unto this Whore-ridden Beast And would not he also in the same Chapter have us take notice That the Antichristian State of the Beast which was to come should be the next to that of the Caesars which then reigned For the Angel there tells him That that State of the Beast wherein the Whore should ride him which then was not in being but should afterward ascend out of the bottomless pit and go into perdition that this State or Head of the Beast should succeed so immediately upon the Sixth State or Head viz. the Caesarean then reigning that howsoever for some respect it might be called an Eighth yet should it in very deed be but the Seventh For how could it be otherwise when the Beast in the Vision hath but Seven heads and no more Vide ver 8. 10 11. Agreeable to this is S. Paul's Epocha 2 Thes. 2. 7. who tells us that as soon as the Imperial Sovereignty of Rome which then hindred should be taken out of the way then should that Wicked one be revealed Thus the Fathers generally expound it Hence was that custom in the Church in the most ancient times of it to pray in their Liturgy for the lasting of the Roman Empire that so Antichrist might be long a coming Tertul. Apol. cap. 32 39. Ad Scap. cap. 2. Upon this ground S. Ierome when he heard of the taking of Rome by Alaricus the Goth presently expected the coming of Antichrist Ad Gerontiam de Monogamia Qui tenebat saith he de medio fit non intelligimus Antichristum appropinquare He who hindered is taken out of the way and we consider not that Antichrist is at hand Idem Praefat. in Lib. 8. Comment in Ezek. Pascitur animus obliviscitur seculi calamitatum quod in extremo fine jam positum congemiscit parturit donec qui tenet de medio fiat pedes statuae quondam ferreae fragilitate digitorum fictilium conterantur Cadit mundus Cervix erecta non flectitur c. My mind is refresht and for the present forgets the woful calamities that this last Age Labours with groaning and travailing in pain till he who hinders be taken out of the way and the feet of the iron Statue be broken to pieces by reason of the brittleness of the clayic toes The world goes to ruine and yet the haughty neck does not bend c. Thus he Postquam clarissimum terrarum omnium Lumen extinctum est imò Romani Imperii truncatum caput in una urbe tâ—tus orbis interiit After that the most glorious light in all the world was put out and the Head of the Roman Empire was cut off and so the whole world was destroy'd in the destruction of that one City as he elsewhere deplores that woful calamity Praes in Lib. 1. Comment in Ezec. Answerable to that which S. Iohn told us Daniel's Kalendar also informs us That the Hornish Tyrant who was to act the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should then begin to appear when Ten Kings should arise in the Fourth Kingdom For the Ten Horns which at the last he espied upon the Beast's head and obâ—erved a little Horn with eyes and a mouth to spring up amongst them and displant Three of them chap. 7. v. 8. the Angel v. 24. expounds to be Ten Kings which should arise out of that Kingdom and another to wit Antichrist should arise behind them so it should be translated as the Septuagint doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be diverse from the first that is a King of another nature and should bring down or humble three Kings and play those recks which follow in the Text. Thus the Fathers universally and from the utmost antiquity expound this Scripture Iustin Martyr Dialog cum Tryphone takes it as granted that this Horn is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man of Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that would attempt all the mischief imaginable against us Christians Irenaeus scholar to Polycarp l. 5. c. 21. aliis 25. saith Daniel novissimi Regni sinem respiciens id est
passage Chap. 2. verse 2. CHRIST IESUS is the propitiation for our sins and not for ours only but for the sins of the whole world that is not for the sins of us only who are Iews but for the sins of the Gentiles also And doth not the name of General or Catholick Epistle given unto this as well as to those of S. Iames and Peter imply thus much For it cannot be thus called because written to all Christians indefinitely and generally since the contrary expresly appears in the former but because this as well as the rest was written to those of the Circumcision who were not a people confined to any one certain City or Region but dispersed through every Nation as we read in the Acts Chap. 2. verse 5 c. that at the Feast of Pentecost when the Holy Ghost came down upon the Apostles There were sojourning at Ierusalem Iews devout men out of every Nation under Heaven Parthians Medes Elamites and the dwellers in Mesopotamia Iudaea and Cappadocia Pontes and Asia and strangers of Rome Iews and Proselytes that is Iews by race and Iews by Religion c. For we must not mistake those here numbred to be Gentiles but Israelites both of the Ten Tribes captivated by Shalmaneser and the other Two some of whom never returned from Babylon but lived still in Mesopotamia but of those who returned great multitudes were dispersed afterwards in Egypt Libya and many other Provinces before the time of our Saviour's appearing in the flesh So that the Apostles of the Circumcision had their Province for largeness not much inferiour to those of the Gentiles But I come to note the places I spake of And first out of the forenamed Epistle of S. Iohn where from that prediction of our Saviour's in the Gospel that the arising of false Prophets should Be one of the near signs of the nigh-approaching End of the Iewish State the Apostle thus refers unto it Chap. 2. verse 18. Little children this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Last hour and as ye have heard that Antichrist shall come even now there are many Antichrists whereby we know that it is the Last time Here by the Last time I suppose no other thing to be meant but the near expiring of Daniel's 70 weeks and with it the approaching End of the Iewish Commonwealth and why might not this Epistle be written in the Last week at the beginning whereof Iesus Ananiae began that woful cry Wo unto Ierusalem and the Temple Ioseph l. 7. Belli Iudaici By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists are meant no other but false Prophets or Counter-prophets to the Great Prophet pretending an Unction and Commission from Heaven as he had to teach the world some new revelation and doctrine For the name Christ implies the Unction of Prophecy as well as the Unction of a Kingdom and accordingly the name Antichrist and therefore the Syriack here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Christs that is such as should falsely pretend some extraordinary Unction of Prophecy like unto him And the coming of such as these our Saviour in S. Matthew's Gospel a Gospel for the Hebrews makes one of the Last signs ushering the destruction of Ierusalem And if the harmony of this Prophecy in the three Evangelists be well considered there was no more to come but the compassing Ierusalem with armies Well therefore might S. Iohn when he saw so many Anti-prophets spring up say Hereby we know that it is the last time Again because the Desolation of the Iewish State and Temple would be a great confirmation of the Christian Faith therefore the believing Iews whom nothing could so much stagger as the standing glory of that Temple and Religion are encouraged by the nearness of that time of expectation when so great a confirmation of their Faith of the Messias already come should appear Hebrews 10. 23 25 Let us hold fast the profession of our Faith without wavering and so much the more as ye see the Day approaching namely that day when you shall be sufficiently confirmed So I take the 35 and 37 Verses of the same Chapter â—asi not away your confidence which hath great recompence of reward For ye have need of patience For yet a little while and he that shall come will come and will not tarry What He is this but even He whom Daniel says The people of the Prince that shall come shall destroy the City and the Sanctuary Dan. 9. 26. For even as the destruction of Papal Rome would be a great confirmation of the Reformed Christian who hath forsaken the Communion of that Religion the continuance and supposed stability of the glory thereof being that wherewith their Proctors endeavour most to shake and stagger us So was the destruction of the Iewish State and Temple to be unto those Iews who had withdrawn themselves from that Body and Religion whereof they once had been to embrace the new Faith of the Messiah preached by the Apostles For if at the end of the 70 weeks approaching the Legal Sanctuary were rased and the Iewish State dissolved then would it be apparent indeed That Messiah was already come and slain for sin because this was infallibly to come to pass within the compass and before the expiration of those 70 weeks or 490 years allotted for the last continuance of that City and Sanctuary when it should be restored after the captivity of Babylon Not without cause therefore doth S. Peter in his second Epistle say to the Christian Iews We have a more sure word of Prophecy whereunto ye do well that ye take heed as unto a light shining in a dark place until the day dawn and the day-star arise in your hearts Yea and besides Because Iesus as well as Daniel had prophesied of the approaching desolation of that City and Temple mentioning all the Sign that were to usher it if the Event when time came should fall out accordingly then must Iesus of Nazareth who foretold the foregoing Signs thereof be approved as a true Prophet by whom of a truth the Lord had spoken Now for the last place that I mean to alledge Because the fall and shock of that State might shake the whole Nation wheresoever dispersed unless God spared the Christians and made them alone happy in that woful day or rather because Christ had foretold that one of the next fore-runners thereof should be a general persecution of Christians as it happened under Nero therefore the remembrance of the End of these 70 weeks so near the expiring was a good caution to all the Christian Iews to watch and pray To this sense therefore I take that of Peter 1 Pet. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End of all approacheth be ye therefore sober and watch unto prayer that is The End of all your Commonwealth Legal worship Temple and Service is now within a few years Be ye therefore sober and watch unto prayer that ye may
chastity and virginity to be for this cause in a worst condition he accounted it a folly for men to go about to encrease their kind with such carefulness and diligence whenas Nature according to Divine moderation continually receives as well diminution as increase Therefore he published a Law to the people That both those who lived a single life and those who had no children should enjoy the like priviledges with others yea he enacted that those who lived in chastity and virginity should be priviledged above them enabling both sexes though under years to make Testaments contrary to the accustomed politic of the Romans This alteration of the Roman Law by Constantine Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini and again cap. 28. where he saith That above all he honoured most those that had consecrated their lives to divine Philosophy he means a monastical life and therefore he almost adored the most holy company of perpetual Virgins That which the Father had thus enacted the Sons also seconded and some of the following Emperors by new Edicts till there was no relique left of those ancient privileges wherewith married men had been respected which Procopius saith how rightly I examine not was the cause of the ruine of that Empire which was so much enfeebled and weakned through the new procreation of children that it wat not able to match the numerous armies of the barbarous nations This was the first step of the disregard of marriage and the Desire of wiving which was not an absolute prohibition but a discouragement But no sooner had the Roman Bishop and his Clergy got the power into their hands but it grew to an absolute prohibition not for Monks only but for the whole Clergy which was the highest disrespect that could be to that which God had made honourable among all men 4. Lastly It is a thing not to be passed by without admiration That the Fathers and others even at the beginning of Saint-worship by I know not what fatal instinct used to call Saints and their Reliques Towers Walls Bulwarks Fortresses that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahuzzim in the prime and native signification Basil in his Oration upon the Fourty Martyrs whose Reliques were dispersed over all the Countries thereabouts speaks in this manner These are are those who having taken possession of our Countrey as certain conjoyned TOWERS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secure it from the incursions of Enemies The same Basil concludes his Oration upon Mamas the Martyr in this manner That God who hath gathered us together in this place and disposes of what is to come keep us safe from hurt and secure us from the ravenous Wolf and preserve stedfast this Church of Caesarea being guarded with the mighty TOWERS of Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome in his 32. Homily upon the Epistle to the Romans speaking of the Reliques of Peter and Paul This Corps saith he meaning of Paul fortifies this City of Rome more strongly than any TOWER or than ten thousand RAMPIRES as also doth the Corps of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Are not these strong Mahuzzims The like whereunto is that of Venantius Fortunatus a Christian Poet not much above an age younger than Chrysostome A facie hostili duo PROPUGNACULA praesunt Quos Fidei TURRES Urbs caput Orbis habet The Faith 's two TOWR'S in Lady Rome do lie Two BULWARKS strong against the Enemy At the same thing aims Gregory lib. 7. Ep. 23. ad Rusticianam Patriciam entreating her to come to Rome Sigladios Italiae bella formidetis c. If you fear the swords saith he and wars of Italy you ought attentively to consider how great the PROTECTION of Blessed Peter the Prince of the Apostles is in this City wherein without any great number of people without the aid of souldiers we have been so many years in the midst of swords by God's providence safely preserved from all hurt But to return again to S. Chryscstome who in his Homily upon the Egyptian Martyrs Hom. 70. ad populum Antiochenum speaks after this manner Those Saints bodies saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORTIFT our City more strongly than an IMPREGNABLE WALL OF ADAMANT and as certain high ROCKS hanging on every side repel not only the assaults of those Enemies which are sensible and seen with the eye but also overthrow and defeat the ambuscadoes of Invisible Fiends and all the Stratagems of the Devil Here you see are Mahuzzims â—oo So long before in the days of Constantine Iames Bishop of Nisibus renowned for Holiness was according to order given by Constantine in his life-time saith Gennadius buried within the walls of that City being a Frontier of the Empire ob custodiam viz Civitatis Gennad de Vir. illustr cap. 6. Evagrius lib. 1. c. 13. tells us That the Antiochians offered up a supplication to the Emperour Leo the first about the year 460 for the keeping of the Corps of holy Simeon surnamed Stylita or the Pillarist in this form Because our City hath no wall for it had been demolished in a fury therefore we brought hither this most holy Body that it might be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A WALL and A FORTRESSE which would be in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshur vlemahoz S. Hilary also will tell us That neither the GUARDS of Saints nor Angelorum munitiones the BULWARKS of Angels are wanting to those who are willing to stand Here Angels are Mahuzzim as Saints were in the former The Greeks at this day in their Preces Horariae thus in vocate the Blessed Virgin O thou Virgin mother of God thou impregnable WALL thou FORTRESSE of Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 28. we call upon thee that thou wouldest frustrate the purposes of our Enemies and be a FENCE to this City thus they go on calling her The Hope Safeguard and Sanctuary of Christians Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahoz Mahuzzim a strong Mahoz indeed To conclude The Titles of Protectors Guardians and Defenders which is the signification of Mahuzzim when a Person is meant as they are more frequent so are they no less ancient Greg. Nyssen in his third Oration upon the fourty Martyrs calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guarders and Protectors Eucherius his S. Gervase the perpetual Propugnator Protector of the faithful Theodoret. lib. 8. de curandis Craecorum affectionibus calls the holy Martyrs Guardians of Cities Lieutenants of places Captains of men Princes Champions and Guardians by whom disasters are turned from us and those which come from Devils debarred and driven away I might here add something also concerning Images whose worship is another part of the Doctrine of Daemons and shew how well the name Mahuzzim would befit them which the Iconomachical Council of Constantinople calls so unluckily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fortresses or Mahuzzim of the Devil And perhaps the nine and thirtieth verse in the fore-alledged Prophecy
was baptized For Iohn I suppose began to preach and baptize in the first Month Nisan when the Summer was before him and not when the Winter was to enter in the 15 year of Tiberius which ended August following Now Iohn's imprisonment was a year after the Baptism of Christ namely between the first and second Passeover after it as is clear and evident by the Evangelical Story Iohn c. 2. 23. c. 3. 22. Chap. 4. The Beginning therefore of Christ's Prophecy which began at the imprisonment of Iohn Mark 1. 14. was Anno Olymp. 806. about the end I suppose of the same Month Tisre or September The beginning of Christ's Prophecy An. Olymp. 806. Mens 7. The Time of Ezra's Commission An. Olymp. 379. Mens 7. Differentia An. 427 M. O. 61. weeks compleat From hence Mens 7. begins the last week wherefore the Passion of Christ at the Passeover Mens 1. firmly fixed by Chronological Characters in the 19 of Tiberius Anno Olymp. 808. AErae Christian. 33. that is agreeable to the received Tradition but three year and an half after his Baptism will fall to be in the third year of the week which is wholly to be compleat Ann. AErae Christ. 37. when the 813 Ann. Olymp. shall be begun and current in September VERSE 26. And after the threescore and two Weeks shall MESSIAH be cut off and they none of his Wherefore the Prince's people to come shall destroy the City and the Sanctuary and the end thereof shall be with a floud and unto the end of War desolations are determined AND after the threescore and two Weeks shall c. That is When the Threescore and two Weeks aforesaid shall expire and be fully compleat for so the word after supposes they must be MESSIAH shall be cut off not only from the living by the death he should suffer upon the Cross for that was a little before but from being any longer the King and Priest of that People they refusing Him to be theirs and he casting off them from being His which is the meaning of the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they none of his For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood that so the conjunction Vau may couple similia tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non erit ei populus ejus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall be none of His. And for the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies not only a cutting off from life but also from reigning as a King or from being a Priest see for the first 1 Kings c. 2. ver 4. chap. 9. ver 5. 2 Chron. ch 7. ver 18. Ier. 33. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There shall not be cut off to David a man to sit upon the throne of the House of Israel All which have reference to 2 Sam. c. 7. ver 16. For the second cutting off from the Priesthood 1 Sam. 2. 33. to Eli And the man of thine whom I shall not cut off from mine Altar Ier. 33. 18. Neither of the Priests the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall a man be cut off before me to offer burnt-offerings c. and to do Sacrifice continually The Computation and Impletion From the seventh year of Artaxerxes Mnemon at the time of the Commission granted to Ezra Anno Olympiad 379. as is already shewed unto the fourth year after Christ's Ascension Anno Olymp. 813. AErae Christianae Dionysiacae 37. are LXII Weeks of years or 434 years fully compleat and expired The next year after was Christ divorced and cut off from the Iews and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast off from being His people which may appear thus Anno AErae Christian. 33. Christ suffered upon the Cross rose from the dead and ascended into heaven The Holy Ghost descended at Pentecost 3000 converted more added the Apostles forbidden but cease not to preach Iesus Christ. So this year ends about September Anno AErae Christian. 34. The number of Disciples much increased Deacons chosen and Steven one of them Act. 6. 1 2 3 c. Anno AErae Christian. 35. Steven doth great wonders and miracles The Word of God and the number of Disciples increaseth so that a great company of the Priests were obedient unto the Faith The Elders and people rage and about the end of the year was Steven martyred Act. c. 6. ver 7 8 9 10 11. chap. 7. ver 1. ad finem Anno AErae Christian. 36. Great persecution against the Church at Ierusalem Saul makes havock Act. c. 8. whereupon the Disciples were scattered through the Regions of Iudaea and Samaria every where preaching the Gospel ver 4 5. Of whose success the Apostles being informed send Peter and Iohn to Samaria to lay hands on the new converts ver 14 c. which done and by the way preaching the Gospel in the villages of Samaria they returned again to Ierusalem v. 25. Anno AErae Christian. 37. Those which were scattered upon the persecution of Steven proceed further and travelled as far as Phoenice Cyprus and Antioch having by the way preached the Gospel to the Iews at Damascus how came they there else Chap. 11. Which Saul hearing of gets letters thither to bring those he should find there of that way unto Ierusalem But in his journey himself was miraculously converted and baptized c. Peter in the mean time was gone again from Ierusalem by Lyddae unto Ioppa where he remained all this year at the house of Simon the Tanner The next year after Anno AErae Christianae 38. Anno Olympiadico 813. according as was foretold That after threescore and two Weeks were ended MESSIAH should be cut off and they none of his when Christ had now one whole Week of years tendred himself unto his own people and they not only refused him but first by crucifying the Lord himself and after that by persecuting his Messengers sent unto them had made themselves unworthy of everlasting life Peter was taught by vision that the Gospel of the Kingdom should be preached unto the Gentiles and accordingly sent to preach it to Cornelius a Centurion of the Italian band Acts 10. And here begins the Epocha of the Rejection of Israel and the Calling of the Gentiles which S. Paul speaks so much of Rom. 11. True it is the cutting off of Christ by death was before the last week was compleat but the cutting him off from being King and Priest of the Iews was not until after it was ended Or if this cutting off here mentioned may not be extended to any other cutting off than by Death yet the other part of the copulative sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall be none of His was not fulfilled until the whole Week was ended Wherefore the PRINCE'S people to come c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus MESSIAE venturus i. futurus The people that should be the People of Messiah the Prince when Israel was rejected so
the Hebrews call Seculum futurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Mark 10. ver 30. Luke 18. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to which notion Apoc. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Psal. 71. 18. Esay 27. 6. Esay 44. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgat ventura quae futura sunt Thus I construe the Text and understand by Populus Principis futurus the people of the Roman Empire where Christ was principally to have his Church and Kingdom whilst Israel should be rejected Cornelius therefore the first Gentile converted was a Roman Centurion S. Paul who is called the Apostle of the Gentiles went not beyond the bounds of this Empire This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Christ said Matth. 24. 14. That before the Destruction of Ierusalem the Gospel should be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the world as Augustus is said Luke 2. 1. to have taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Romans themselves used to call it Imperium Orbis Terrarum c. Antichrist who was to sit in the Temple or Church of Christ sits in the midst of this Empire whence it appears that the Church which Christ should have after Israel disclaimed him should chiefly be in it This People therefore which was in Israel's stead to be the People of Messiah the Prince should destroy the City and Sanctuary with such a Destruction as should like a Floud overwhelm the whole Nation and as an unresistible torrent break down and wash all away before it All which we know they did And unto the end of War Desolations are determined That is Until the end of the Fourth Kingdom of the Gentiles whose last period is that Time Times and half a Time whereof it is said Dan. 7. ver 21 25. that Antichrist the eyed and mouthed Horn should make War with the Saints and prevail against them and they shall be given into his hand until a Time and Times and half a Time Until the end of this War the Iewish Desolations are determined But of this more in the next VERSE 27. Nevertheless he shall confirm a covenant with Many one week and in half a week being a Desolator he shall cause the Sacrifice and oblation to cease and that being over a wing of Abominations and until the final time even that which is determined it shall continue upon the desolate HERE the Angel tells us what should be done in the last Week both of the first Computation and of the second that is the last of the LXX and the last of the LXII And of this first as coming first in time Nevertheless saith he he shall confirm a Covenant with Many one Week That is Though the Body of the Iewish Nation should be cast off and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the people of the MESSIAH yet for one whole week he should offer himself unto them and gather many of them into the Covenant of the Gospel And this Week was the last Week of the Threescore and two Weeks which as I shewed before was wholly spent in preaching to those of the Circumcision This therefore is as it were a Prolepsis lest Daniel might think that none of his people should enter into the Covenant under Messiah These Many therefore are that Remnant whereof S. Paul speaks Rom. 11. That though Israel were cast off yet was there A Remnant according to the election of grace and therefore he limits the hardness happened unto Israel by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not being universal And in half a Week being a Desolator he shall cause the Sacrifice and offering to cease A Desolator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which otherwise much troubleth the Translator but being thus made a suppositum or Nominative case to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no other near it it both much clears the sense and retains its propriety of signification Nor is the postposition of the Nominative case to the Verb against the use of the tongue nor the trajection here so great but the Latine will admit the same order of the words viz. Et abolebit sacrificium munus atque erit super alam abominationum Desolator or Et abolebit sacrificium munus qui erit super alam abominationum Desolator Howsoever the Translation be this Week the Angel now speaks of is the last of the Seventy which should be but half run out when the Temple and City should be destroyed and the Legal service made to cease For if we reckon as I think we should the Seventy Weeks from the sixth year of Darius Nothus when the Temple was finished the Destruction thereof by Titus will fall out as is shewed in the midst of the last Week the whole half thereof from the beginning till then having been spent in warlike preparations and exploits which ended with the burning and desolation both of City and Sanctuary Of those who end the Seventieth Week compleatly with the Destruction of Ierusalem some seem so to understand this first part of the verse as if the one Week here mentioned were the last of the Seventy and the confirmation of the Covenant to be therein to respect only the first half thereof wherein Christ made good his Covenant of preservation to the believing Iews namely as I would explain it by sending Cestius Gallus President of Syria in the middle or fourth year of the last Week about seven days to environ Ierusalem with an Army for to be that sign and watch-word mentioned in the Gospel of the near approaching Desolation thereof Luke 21. 20. that so those which were in Iudaea being warned might flee into the Mountains of Arabia Petraea to Pella and deliver themselves from those days of vengeance and wrath upon their people and in the other half of the Week which remained he should cause the sacrifice and offering to cease by sending Vespasian with that second and fatal Army which should bring those wofull and vengefull Desolations upon them As for the phrase of Confirming a Covenant if the rest suted well it would be no straining to interpret it to be meant of preservation and exemption from a common calamity For we have the like speech Gen. 6. 17 18. where God having said to Noah that he would destroy by the Floud every thing that breathed upon the earth addeth But with thee will I establish my Covenant and thou shalt come into the Ark thou and thy sons and thy wife and thy sons wives with thee c. Thus much of the Week and Half-Week But for the Desolator who should cause the sacrifice and oblation to cease whether and how it may be applied to Messiah himself or otherwise construed we shall better understand when the next is expounded And that being over a Wing of Abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think literally rendred as was the former If any man would also have the order of
could such a one lead but Gentiles But that Messiah himself should command over an Army of Idolaters this needed a special intimation And surely the Roman Army though an Army of Abominations was in this service the Army of Messiah So the Parable aiming at this Prophecy tells us Matth. 22. 7. When the King heard how spitefully they entreated his Messengers who came to tell them the Wedding whereunto they had been bidden was ready He was wroth saith the Text and sent forth HIS Armies and destroyed those Murtherers and burnt up their City Whence it is that the coming of this desolating Army of the Romans is called the coming of Christ Iames 5. Weep and houl ye rich men he writeth to Iews for the miseries that shall come upon you for you have heaped up goods for the Last days that is according to Oecumenius when the End of your State is a coming and the Romans spoil you of all which is expressed in the seventh verse by Christ's coming Be ye patient saith he until the coming of the Lord he speaks to the believing Iews whom the rest persecuted and in the next Stablish your hearts for the coming of the Lord draweth nigh He meaneth saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expedition of the Romans and their carrying away the Iews captives into all Nations So he takes that of Iohn chap. 21. 22. If I will that he stay till I come that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the Destruction of Ierusalem and proves that this Coming of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of Ierusalem by that of Malachi Chap. 3. 1 2. Behold the Lord shall come and who shall abide the day of his coming And thus would I understand that Heb. 10. 37. For yet a little while and He that shall come will come and will not tarry Messiah therefore himself seems to be that Desolater here meant who should command over an Army of Abominations when he came to destroy the City and the Sanctuary Thus it appears our Saviour's citation in the Gospel is not of the very words of Daniel in this passage but of the sense only summarily expressed and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Abomination or Abominable Army over which he should be who should make desolation As for the Seventy or whosoever else for S. Hierome doubts translated this Book if their Translation here were originally as we now have it and not translated thither out of our Saviour's words in the Gospel they seem to have accommodated the place though of unlike construction and circumstance of sense unto two other places Chap. 11. 31. Chap. 12. 11. where some such kind of Abomination is mentioned and likewise the participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in all three of them not well understanding what subject these Participles included they contented themselves only to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general relation of desolation in the abstract which might be diversly interpretable otherwise it is not possible by any alteration of the points to express their Translation verbatim out of this place unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in statu constructo as it is not And until the final time even that which is determined it shall continue upon the desolate Here I have chosen to translate the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continue as the Targum renders it Ier. c. 7. 20. c. 42. 18. and the Vulgar here perseverabit as a Metaphorical signification taken from a continued pouring of water It is the Feminine Gender and therefore to be referred to a Feminine supposâ—um which I take to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ala. This wing of Abominations that is metonymicè the Desolation wrought by it or forein possession brought in by it should continue upon the Desolate until the final time which was determined should be accomplished Or those Gentile people of the Roman Empire by whom Ierusalem was destroyed should continue their dominion and possession either of the place or desolate inhabitants once thereof until that final time be accomplished Whether this or that sutes best the meaning in S. Luke's language is thus expressed The Iews shall be carried captive over all Nations and Ierusalem troden down of the Gentiles until the times of the Gentiles be fulfilled that is as was said before until the Monarchies of the Gentiles should be finished For these times of the Gentiles are that last period of the Fourth Kingdom prophesied of a Time Times and half a Time at the end whereof the Angel swears unto Daniel chap. 12. 7. That God should accomplish to scatter the power of the Holy people This is that Fulness of the Gentiles which being come S. Paul tells us The Deliverer shall come out of Sion and all Israel shall be saved And the Angel in Apoc. 10. 6. renews the same oath to S. Iohn which he sware before to Daniel That when these Times N. B. should end and be no longer the mystery of God should be finished as he had declared to his servants the Prophets Amen APPENDIX ALthough I think that preciseness of days is not to be much stood upon when the Events and their Times do in the whole answer to Prediction yet have I been so curious as to enquire whether the Desolation of the City and Sanctuary to be in the middle of the Seventieth Week were fulfilled to a very day or not And as I think I have so found it very near if not altogether For Anno Iudaico 3344. AErae mundi Scaligerianae 3533. the year the Temple was finished Neomenia Tisri according to the Iews Calendar fell upon the 9 of September Calendarii Iuliani Feriâ 1. Cyclo Solis 12. Literâ Dominic G. Ergò Neomenia Adar was Feb. 4. Fer. 2. Cyclo Solis 13. Literâ Dominicali F. So the 3 of Adar the day whereon the Temple was finished Ezra 6. 15. will be the 6 of February From whence to the 8 of August whereon the Temple was fired and two days after consumed are exclusive 182 days that is half a year adunguem But this year according to the Iudaical Calendar was Annus Embolimaeus and so had two Adars which of them the Scripture meaneth is doubtful But the Neomenia of the second Adar was March 5. Feria 4. So the 3 day of this Adar was the 7. of March From whence to the 8. of September the day whereon the City was fired are exclusive 184 days which is a day or two too much But it is more than probable that the Iewish Calendar was not in Darius his time so exact nor the Moon 's motion so well known but the New Moon might sometimes anticipate the beginning of their Months a day or two Howsoever those who begin their reckoning from the 2 d year of Darius as Scaliger doth cannot from the 24 th day of the 6 th
City taken by Totilas and a third part thereof demolished and the rest left for a while memorandum Fortunae ludibrium without an inhabitant and lastly the Ostrogothish Kingdom which a while as a blaze continued the light of the dying Caesars in Italy by Narses utterly extinguished WOE WOE WOE The Fifth Trumpet is the First Woe and brings the Saracen Locusts upon the world proceeding out of the smoaky and darkning Seduction of Mahomâ—t conjured up by the Angel of the bottomless pit who though a warlike people and well armed yet had not power to destroy either the State of Caesars in New Rome or the Papal Principality sprung out of the Empire 's ruine in the Old but only Scorpion-like to torment and vex them as their Tail or hindermost Troups out of Africk did Italy and Western Rome 150 years The Sixth Trumpet is the Second Woe and brings upon the Roman Provinces the barbarous and dreadful â—nâ—ndation of the Turks loosing them from the great River Euphrates where they had been long before prepared and now let go as a plague for the Idolatry of Christians 〈◊〉 only as the Saracen Locusts to plague and torment the Roman State buâ— in part tâ— utterly slay and destroy it as they have done in the Empire of Greece which the Saracens had no power to do The Seventh and Last Trumpet is yet to come the entrance whereof is the Last Woe wherein all the Reliques of the Roman Beast with the last Principality of the City of Rome yet surviving shall together with the rest of the enemies of Christ be utterly abolished in the Great Day of Armagedden that all the Kingdoms of the world may become the Kingdoms of our Lord and of his Christ. Ch. 11. 15. Note that when the Angel comes at the Seventh Trumpet because the Event thereof is the common issue to both Prophecies he therefore suspends it a while till he hath fetch'd up Chap. 11. a transcurrent and through-running Vision of the Second Prophecy unto it and then joyns them together in one and the same close The Kingdoms of the world are become the Kingdoms of our Lord and of his Christ. The Second Prophecy The Opened Book containing Fata Ecclesiae I. By the Inmost and Measured Court of the Temple I understand the Church in her Primitive Purity whenas yet the Christian Worship was unprophaned and answerable to the Divine Rule revealed from above By the War between Michael and the Dragon about the Woman 's manly Off-spring contemporary with the Measured Court I understand that long and bloudy Combate which Christ our Lord animating with his Spirit his undaunted Souldiers fought with the Devil possessing and reigning in the Ethnick Roman State that is the Times of the Primitive Persecution by the Heathen Emperors a War lasting long and costing the lives of many a valiant Martyr yet at 300 years end when a Christian was installed in the Imperial Throne the old Dragon was dismounted and overthrown and the Souldiers of Christ our Lord prevailed For they overcame him by the bloud of the Lamb and by the word of their testimony and loved not their lives unto the death Note that the Description of this Vision is double in the Text 1. more General The Dragon's endeavour to destroy the Woman's Off-spring from ver 1. to the 7. verse 2. more Particular of his Battel with Michael the Woman's Champion For that these two Descriptions are of the same thing and same time is manifest in that one and the same Event The Woman's escape into the Wilderness is the Consequent to them both II. 1. By the Second or Outward Court trampled by the Gentiles and not to be measured I understand the Apostasie under the Man of Sin when the Visible Church being possessed by Idolaters and Idolatry like that of the Gentiles became so inconformable and unapt for Divine measure that it was to be cast out and accounted as prophane and polluted For the Apostasie of the Church is Ethnicismus Christianus 2. By the Witnesses in sack-cloth I understand the mournful Prophecy of God's true Ministers during all that time who when toward the end of their days of mourning they should be about to put off their sack-cloth and leave their lamentation seeing the Truth they witnessed beginning to take place by publick Reformation the Beast which ascends out of the Abyss shall slay them and rejoyce over them as dead three days and an half that is so many years 3. By the Woman in the Wilderness Ch. 12. I understand the condition of the true Church in respect of her Latency and Invisibility to the eyes of man As the Israelites when they had escaped the rage and gotten out of the reach of the Egyptian Pharaoh yet lived a long time after but in a Wilderness an infrequent and barren place where they could not have lived without being extraordinarily fed with Manna from Heaven Such was the condition of the Apostolical Woman and Church of Christ when she had escaped the rage and fury of the Dragon persecuting in the Seven-headed Empire 4. By the Virgin-Company of the 144000 Sealed ones I understand the opposite State of the unstained Church unto the Kingdom of Apostasie in their sincerity of Service and faithful adherence to their Lord and Master whilst the rest worshipped the Beast and his Image These are those who when the Trumpets were to sound were secured by the Mark of Divine protection lest their Society should have been extinguished in those Calamities which then fell upon the Empire How could this Holy Company else but have perished in such Confusions In that place they were represented by the Tribes of Israel for the present Church of the Gentiles is but Israel surrogatus and so by God accounted until the Fulness of the Gentiles come in 5. By the Seven-headed Ten-horned Beast the Two horned False-Prophet and Babylon the Mother of Harlots I understand the State and Kingdom of Apostasie according to three subordinate parts thereof 1. The Body 2. the Head 3. the Seat For Kingdoms especially of the ancient form consisted of three parts Regnum Rex Metropolis Regni So in the Kingdom of Apostasie for such it was to be are Regnum Apostaticum Rex Apostaticus Metropolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of Apostasie was to be the Roman Empire upon a deadly wound of the Caesarean Sovereignty shivered into a Plurality of Kingdoms yet all joyntly as one Body anew acknowledging the Motherdom of the Roman City This is that Seven-headed Beast with Ten crowned Horns upon the Seventh Head whereof S. Iohn speaks Chap. 13. whose description there I understand as if he had said I saw a Beast with Seven Heads and Ten Horns with Diadems which upon the recovery of a deadly wound in one of his Heads arose out of the Sea and succeeded in the Throne Power and