typically why should any man think that in the Revelation they be put for years absolutely For typically they cannot be unless a man will say that John was three years and a half in receiving this Prophecy as the men of Israel were forty days in searching the Land of Canaan which I think no man will affirm Briefly then if days be put for years in the Revelation 1260 days for 1260 years it is either absolutely or typically If absolutely shew me the like in other places If typically shew me the analogy between the type and the Antitype as it is plainly to be seen in Moses and Ezekiel As ye were forty days in searching the Land so shall ye bear your iniquity in the Wilderness forty years and as Ezekiel was to lye on his right side forty days so God would wink at their iniquity forty years and then the captivity should be brought upon them This is the analogy beteen the type and the Antitype in Moses and Ezekiel shew me the analogy in the Revelation for if no analogy can be found there is no type nor Antitype to be had Again if days be put for years absolutely in the Revelation then neither that place Numb 14.34 nor that place Ezek. 4.6 will prove it for in both these places they be put typically not absolutely And if it be said that they be put typically in the Revelation then as Ezekiel was to lye on his right side forty days in his ecstasie so the Angel was three years and a half in revealing this Prophecy unto John and three years and a half more in revealing the Prophecy of the Woman and three years and a half more in revealing the Prophecy of the Beast and John was so long in his ecstasie when as the whole Revelation was revealed to him in one day and that was the Lords day Rev. 1.10 See Disp 1. q. 2.6 What if these 1260 days of the Witnesses and the 1260 days of the Womans living in the Wilderness and the 42 months of the Beast do not contemporate but succeed one another Is not this an Argument that they are literally to be understood Now that the 42 months of the Beast shall succeed the 1260 days of the Woman and the 1260 days of the woman shall succed the 1260 days of the Witnesses hath been proved already in the former Chapter q. 2. and shall be proved farther in the twelfth and thirteenth Chapters following 7. What if these days of the Witnesses be days of safety and security is it likely that they shall be in safety or security so many years Now that these days of the Witnesses be days of safety and security the fifth sixth and seventh verses of this Chapter do plainly teach And if any man will hurt them understand before the 1260 days be ended fire proceedeth out of their mouth and devoureth their Enemies c. so that their enemies be in danger all that time but the Witnesses be in safety 8. To this may be added what the Angel saith in the former Chapter v. 6 7. that there should be time no longer but in the days of the voice of the seventh Angel when he shall begin to sound the mystery of God shall be finished which words imply that there is but a very little time from thence to the sounding of the seventh Trumpet as Brightman well expounds it and consequently the 1260 days of the two Witnesses which comes between that time and the sounding of that Trumpet is but a short time To which likewise may be added that these two Witnesses be two men and no more and therefore they cannot live so long as to Prophesie 1260 years And if it be said that these two Witnesses be put for all the Prophets that suffered for the name of Christ all that time and that they be called two because they be but few to this I answer 1. That if this were the meaning the word two might very well have been left out and it had been sufficient to have said I will give power to my Witnesses and they shall Prophesie 1260 days and this would have took them in all and the sense had been compleat without the word two but the wisdom of God thought it fit to put it in and that no less than four times in this Prophecy once v. 3. twice v. 4. and the fourth time v. 10. and wherefore was it done but to shew that these two Witnesses be two men and no more like as when 't is said Mat. 27.38 And there were two Thieves crucified with him wherefore was the word two put in but to shew the Thieves were two men and no more So when 't is said I will give power to my two Witnesses wherefore is the word two put in but to shew that these two Witnesses be two men and no more 2. We cannot say that all the Prophets which suffered for the name of Christ in Queen Maries days were but few or that they which suffered since in Ireland were but few or that they which suffered of late days in Savoy were but few much less can we say that all the Prophets which suffered in 1260 years space were but few And though the Prophets which suffered in some Kings Reigns were but few or none at all yet count we the number of them all which suffered in 1260 years space and we cannot say that they be few Rev. 7.9.14 3. We cannot say that all the Prophets which suffered for the name of Christ in 1260 years space call them few or many did begin and end their Prophecy together but some at one time and some at another time We cannot say that they did all dye in one day and in one place but some in one year and some in another year some in one place and some in another place but of these two Witnesses we may say that they did both begin and end their Prophecy together they both suffer death in one day and in one place and they both return to life in one hour And therefore these two witnesses be not all the Prophets of the Lord which have suffered for his name 1260 years together for they dyed successively at distant times and in distant places but these died both in one day and in one place too and therefore they be two men and no more and the 1260 days be three years and a half and no more And this is more than I need have said to this objection but if any doth desire more let him read what is said ch 12. q. 2. and he shall find something more said unto it 2 Quest Whether this Prophecy were fulfilled in Adrians time Ans 1. The measuring of a Temple and an Altar doth imply the building of two Holy places at Jerusalem for the People of the Jews to worship in the one in the place where the Temple stood the other in the place where the Altar stood but we read not of any such places built in
was the First year of Nero's Reign See Bishop Vshers Annal. pag. 668. 670. 671. from whom we may learn that Ephesus was not converted until the Reign of Nero. 10. Suppose it were true that these Churches were converted in the dayes of Claudius yet they could not be converted any long time before his Death and that because he Reigned but thirteeen years and nine moneths in all and either all or the greatest part of that time was spent in converting other Churches as you may read Act. 15 16 17 and 18. Chapters so that they could not be converted any long time before his death yea in his time it was that Paul and Timothy were forbidden to Preach in Asia Act. 16.6 But now the Gospel had been Preached unto them a long time before this Book was written and they were not new converts but old ones and of long standing in the Christian Faith when this Book was written to them as these Texts of Scripture sufficiently declare Rev. 2.2 3 4 5.9.13.19.21 11. If this Book had been written in the ninth year of Claudius Paul would not have gone to Ephesus to Preach the Gospel there at the latter end of his Reign for Paul did not Preach the Gospel where it had been Preached before by others as he himself confesseth Rom. 15.20 21. 2 Cor. 10.13 14 15 16. Now we find that Paul went to Preach the Gospel at Ephesus before it was converted Act. 18.19 and this was at the latter end of Claudius's Reign for his going thither was as Dr. Hammond in his Preface before the Epistle to the Ephesians saith about the one and fiftieth year of Christ and that was at the latter end of Claudius's Reign and therefore this Book was not written then but at some time or other afterward 12. Why was this Book revealed unto John and not rather unto Paul for Paul was the Apostle of the Gentiles and John of the circumcision Gal. 2.9 and Paul had the honour to convert the Gentiles to the Christian Faith not John as you may read in the Acts of the Apostles c. 18.19 and 20. and therefore it is likely that if this Prophecy had been revealed in the days of Paul that it should have been revealed unto him and that Paul should have been the pen-man of it and not John which we know is otherwise and therefore the true cause why this Prophecy was revealed unto John and not to Paul was because Paul was dead and the other Apostles were dead when this Prophecy was revealed and onely John was then alive whom it could be revealed unto 13. This Book was one of the last Books of Scripture that was written if not the last of all as the words Rev. 22.18 do imply but if this Book were written in the ninth year of Claudius the Epistle to the Ephesians and all other of Pauls Epistles had been written after this yea the Gospel of St. Luke the Acts of the Apostles and all other Books of the new Testament except the Gospel by St. Mathew had been written after this and this Book should not have been one of the last much less the last of all but one of the first Books of the new Testament that was written Ob. What Irenaeus affirms concerning John's Vision at the end of Domitian is not of all but particularly of that Vision of the number of the Beast c. 13.18 Thus will Eusebius's words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the name of Antichrist ought to be Proclaimed openly now it would have been declared by him that saw the Revelation for it was not seen any long time ago Where 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Beast as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared did And that it not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pene sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitians Empire Where the word visum in the Neuter seen not visa in the Feminine belongs apparently to the name not to the Apocalypse Ans 1. John saw the Prophecies of the Revelation all together at one time and not at several distant times as shall be proved in the next question and therefore for any man to think that he had the vision of the name of the Beast by it self alone at the end of Domitians Reign and of the rest of the Apocalypse at some other time before is but a meer fancy at the best 2. Irenaeus counted the name of the Beast not worthy to be divulged at large by the Holy Ghost and therefore it is far from his meaning that it was seen by itself alone from the rest of the Apocalypse 3. Irenaeus doth not say nomen viderat that John saw the name of the Beast but Apocalypsin viderat that be saw the Apocalypse and this was seen not any long time ago but almost in our time at the end of Domitians Reign 4. Eusebius brings the Testimony of Irenaeus to prove that John was banished into Patmos at the end of Domittans Reign and therefore he understands Irenaeus as we do and his opinion is that the Apocalypse was seen by John in the Reign of Domitian and not the name of the Beast by itself alone 5. It is a very unlikely thing that John should be banished into Patmos in the Reign of Claudius and see some part of the Revelation there in his time and the name of the Beast elsewhere by itself alone at the end of Domitians Reign which was above fourty years afterwards without the least intimation of any such thing 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen as the objection would have it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Nominative case unto it which I prove thus That which John saw is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen but Eursebius saith that John saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen 7. Though it be true that in the Latine Copy of Irenaeus the word is visum in the Neuter Gender yet in the Latine Copy of Eusebius the word is visa in the Feminine Gender and in the Margent of one of them I find these words Anno Domini 96. Joannes in Patmon relegatus scripsit Apocalypsin in the year of the Lord 96. John was banished into Patmos and then wrote the Revelation 8. Let the word
Adrians time but we read in some Books of History that Adrian would have built a Church for Christians without Images if some about him had not told him that it would be dishonourable to all the rest of the Gods which was the cause he did it not See Prideaux History pag. 199. 2. The not measuring of the Court which is without the Temple doth imply the not building of it therefore the building of a new City at Jerusalem by Adrian in the place where the outer Court did stand cannot be meant thereby 3. After the building of the Temple and the Altar the outer Court shall be given to the Gentiles and the Holy City shall they tread under Foot 42 months after the Holy places be provided and no longer but since the time of Adrian to this day has been more than 42 months which way soever we take them and Jerusalem has been troden under foot by the Gentiles all this while 4. The two Witnesses be not two Bishops at Jerusalem the one of the Jewish the other of the Gentile Congregations for there was but one Bishop of Jerusalem at one time and there were but fifteen Bishops in all until the destruction of the Jews by Adrian and all of them were Jews whereof the first was James the Brother of the Lord and the last was Judas and after the City was destroyed by him there were no more Bishops of the Jews but of the Gentiles and the first of them was Marcus See Eusebius l. 4. c. 5. l. 5. c. 11. 5. The two witnesses be Prophets extraordinary as appears by their description v. 3 4. and by their miracles v. 5 6. now there were no Prophets extraordinary in the days of Adrian and there were not any that could do such miracles as these had power to do v. 5 6. in Adrians time nor in any time since 6. When the two Witnesses shall have finished their testimony the Beast that cometh out of the bottomless Pit shall make War against them and overcome them and slay them v. 7. Now there was no Beast in Adrians time except Adrian himself and he did not make War against the Christians in Judaea but against the wicked and Rebellious Jews only but they with whom I deal in this question will not allow Adrian to be the Beast here spoken of but one Barchocheba a Rebellious Captain of the Jews in Adrians time Now by the Beast is meant some potent King or other that had ten Kings under him or to joyn with him as appears Rev. 17.12 13.17 but Barchocheba was no King nor had any King under him or to joyn with him 7. After the two Witnesses had been dead three days and a half the Spirit of life from God entred into them and they stood upon their feet v. 11. but there were not any that were raised from death to life in the days of Adrian nor in any time since And if it be said that this is meant of their successours to this I answer 1. That the two Witnesses had no successours for there were no such Prophets in Adrians time nor at any time since and there were not any that could do such miracles as these had power to do v. 5 6. in Adrians time nor in any time since 2. The souls of men after they be dead do not enter into other mens bodies but into their own bodies only now 't is said the Spirit of life that is their Souls entred into them v. 11. therefore this is not meant of their successours but of their own bodies for if the Spirit of life did enter into their successours it did not enter into them but into others and they did not stand upon their feet that is their own feet but upon the feet of others 3. They heard a voice from Heaven saying unto them Come up hither and they ascended up to Heaven in a Cloud and their enemies beheld them v. 12. Now what man did ever ascend to Heaven in successours And what benefit were it to him if he did We read that Christ ascended thither and so did Enoch and Elias but of any that went to Heaven in successours we read not in all the Scripture And if these two Witnesses did ascend to Heaven as were made alive in successours what became of their dead bodies The Text saith they shall lye in the street of the great City and they shall see their dead bodies three days and a half and shall not suffer their dead bodies to be put in Graves v. 8 9. but if the Spirit of life did not enter into them what became of their dead bodies afterward Did they lye in the street still Or did the Ravens eat them or the Dogs devour them or were they buried in the earth-quake Or what became of them let them tell me if they can And let them tell me too whether Barchocheba and his complices whom they suppose to be the enemies of the Witnesses here spoken of were not dead before the Christians in Adrians time were advanced to peace and Halcyonian days in Iudaea And if they were how can it be said that their enemies did behold their ascension into Heaven seeing they were dead before And lastly if the Witnesses were made alive in successours why do they not also say that the Widows Son of Naim was made alive in a successour And if they ascended up to Heaven in successours why do they not also say that Enoch and Elias ascended thither in successours Yea why do they not say that Christ himself ascended thither in a successour And why do they not say that all the Texts of Scripture which speak of the Resurrection of the dead be meant of the rising of successours And if they can have Faith to believe that the Texts of Scripture which speak of the Resurrection of the dead be meant of the Resurrection of the same bodies that were dead why can they not have so much Faith as a grain of Mustard Seed to believe that the enlivening of the Witnesses is meant of the enlivening of the same bodies that were dead 8. The same hour that this was done there was a great earthquake v. 13. but we read not of any earth-quake at Ierusalem in Adrians time but in Iulians time there was 9. The tenth part of the City fell v. 13. Now in Adrians time the whole City was destroyed and the Plough passed over it and a new one built by Adrian on its ruines which he called Aelia after his own name Aelius And here we are to take notice that this new City was not built by Adrian before the Rebellion of the Iews began as the Temple and the Altar were v. 1. before the Witnesses began to Preach but this new City was built by him after the Rebellion of the Iews was over Eusebius l. 4. c. 6. Carion Chron. l. 3. p. 229. 10. And in the earth-quake were slain of men seven thousand v. 13. but the Iews that were slain in
consider of it but read it in order and without prejudice for that will cloud thine Eyes and thou wilt not see the truth if thou read the Book with prejudice weigh one thing with another as well the series and order of the Prophecies as the words and exposition of them and the Lord who is the Author of the Prophecy and revealed it to John reveal the truth unto thee Farewell A Paraphrase with Questions on the Revelation of the holy Apostle and Evangelist John the Divine from the sixth Chapter to the eighteenth CHAP. VI. The Prophecy of the first Seal 1. AND when Jesus Christ had opened the first Seal I heard the first living Creature say unto me Come and see what shall come to pass hereafter not shortly as the things thou hast seen already shall but a great while hence and that not in Europe but in Asia 2. And I. saw that there should come a man riding on a white Horse which is a sign of conquest and that he should be a King and should have first a Bow and afterwards a Crown and should go forth Conquering and to Conquer but some things should be left unconquered by him The Prophecie of the second Seal 3. And when he had opened the second Seal I heard the second living Creature say unto me Come and see what shall come to pass hereafter not shortly as the things in 〈◊〉 Epistles to the seven Churches shall but a great while here and that not in Europe but in Asia 4. And I saw that there should come another man after the Prophecy of the first Seal is ended riding on a red Horse which is a sign of blood and that he should take peace from off the earth or the place where he lived and should cause that men should kill one another by intestine Wars and that he should have a great Sword to commit a great and mighty slaughter and slay many men therewith The Prophecy of the third Seal 5. And when he had opened the third Seal I heard the third living Creature say unto me Come and see what shall come to pass hereafter not long before the day of Judgment doth begin and that not in Europe or the Isles afar off but in Asia 6. Then I looked and saw that there should come a third man after the Prophecy of the second Seal is ended riding on a Black Horse with a pair of balances in his hand which are a sign of Civil Justice Prov. 16.11 And I heard a voice among the four living Creatures say that in the time of this rider men should not live by rapine as in the time of War 2 King 7.1 but should pay for what they took if any one would have a measure of Wheat he should pay a penny for it and if any one would have a measure of Barley he should pay a penny for it and if any man would have any Oyl or Wine he should pay good money for it and wrong no man therein The Prophecy of the fourth Seal 7. And when he had opened the fourth Seal I heard the forth living Creature say unto me Come and see what shall come to pass hereafter not in Europe but in Asia a little before the day of judgment shall begin 8. And I saw that there should come a fourth man after the Prophecy of the third Seal is ended riding on a pale Horse which is a sign of Death and that should be this riders name because so many people should be killed and destroyed by 7. The Deeds and Doctrine of the Nicolaitans were crept into the Churches before this Book was written by John and he commends the Church of Ephesus for hating the deeds of the Nicolaitans Rev. 2.6 and he blames the Church of Pergamus for that they had them amongst them which held the Doctrine of the Nicolaitans Rev. 2.15 but when did these Nicolaitans first begin and when did their Doctrine first creep into the Churches Not in the Reign of Claudius for then other Books of Scripture would have spoken of them especially those which were written at that time but we find nothing of these Nicolaitans in any Book of Scripture save only in the Revelation which shews they were not known in the Reign of Claudius but came up afterward and therefore Baronius and others place them in the Reign of Nero. Baronius Anno Neronis 12. 8. This Book was written after Antipas was slain Rev 2.13 and 't is written and sent to the Angel his successour who ever he were But now History tells us and our Adversaries confess that Antipas was slain not in the days of Claudius but in the days of Domitian the Roman Emperour See Doctor Hammond Page 927. Menolog April 11. Baronii Mâ—â—â—y to 〈◊〉 pag. 249. Baronii Annal. Anno Domitiani 10. And to this Argument they have not any thing to say but that Rev. 2.13 the Preter tense is put for the Future tense Antipas was slain for Antipas will be slain to which I answer 1. That the Preter tense is not usually put for the Future tense except it be in Prophecies but that part of the Epistle to the Church of Pergamus is not a Prophecy but a History of what was done before the Revelation was written 2. The proper names of men be not usually joyned with Verbs of the Preter tense before the thing spoken of be done but in the Future rather as when 't is said of Josiah that he shall burn dead mens Bones upon the Altar 1 King 13.2 it is spoken in the Future tense and not in the Preter tense So when 't is said of Cyrus He is my shepherd and shall perform all my pleasure Esa 44.28 it is spoken in the Future tense and not in the Preter tense 3. The Epistle to the Church of Pergamus is directed and sent to the Angel Antipas his successour Therefore it was written after Antipas was dead 4. Men are not commended in Letters in the Preter tense for what they will do hereafter but for what they have done already but the Angel of the Church of Pergamus is commended for that he had not denied the Faith of Christ even in those dayes wherein Antipas was slain therefore this commendatory letter was written after Antipas was dead and because he was slain in the dayes of Domitian and not in the dayes of Claudius therefore we conclude that this Book was written in the Reign of Domitian and not in the Reign of Claudius 9. This Book was written after the Seven Churches of Asia were converted to the Christian Faith But we cannot find that these Seven Churches were converted to the Faith in the dayes of Claudius but 't is more likely that Ephesus was converted in the dayes of Nero and that because as Doctor Hammond observes pag. 648. the first time that Paul disputed at Ephesus was about Ann. Ch. 51. and it was three years after that before Ephesus was converted and that was Anno Ch. 54. which
Apol. c. 3. And so they that were acted by the impulsion of Chrest in that narration must though called Jews necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors Dominions And so that edict mentioned Act. 18.2 was in reason to reach to Ephesus and may justly be thought to have involved St. John there And accordingly Chronologers have placed this banishment of his to Patmos in that year Ans That the Christians were pursued and banished by the Roman Powers about the ninth year of Claudius doth not yet appear to me for as yet there was law made against Christian Religion saith Dr. Hammond paraph. on Act. 18. v. 15. and a little after he saith that Claudius set out an Edict against the Jews but none against Christians any otherwise than as they were comprehended under the name of Jews 2. That edict set forth by Claudius in the ninth year of his Reign was against the Jews only and not against the Christians and the Christian Jews as Jews not as Christians fell under that edict saith the same Doctor notes on Act. 26. pag. 456. 3. The cause of that edict were the tumults which the Jews made in Rome but John was banished into Patmos not for any such cause but for the word of God and for the Testimony of Jesus Christ Rev. 1.9 4. The Ringleader of these tumults was one Chrestus as Suetonius saith lib. 5. c. 25. but that by Chrestus is meant our Lord Christ adhuc mihi persuadere non possum I cannot yet perswade my self saith Bishop Vsher in his Annals pag. 666. 5. What Roman Writers they be which called Christ Chrest and his followers Chrestians they do not tell us I find that Tacitus in his Annals lib. 15. c. 6. calls them Christians and our Saviour he calls Christ Ergo abolendo rumori Nero subdidit reos quaesitissimis poenis affecit quos per flagitia invisos vulgus Christianos appellabat Therefore to extinguish the rumour Nero falsly accused and punished most grievously certain people hated for their wickedness which the common sort called Christians Auctor nominis ejus Christus qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat The author of that name was Christ I find also that Plinie in his Epistle to Trajan which is in the tenth Book of his Epistles calls him Christ and his followers he calleth Christians who in Tiberius 's Reign was put to death under Pontius Pilate Procurator of Judaea Yea Suetonius himself in the life of Nero lib. 6. c. 16. calls them Christians by their right name Afflicti suppliciis Christiani the Christians were put to death and though others call them Chrestians as Tertullian observes they did in his time yet since Suetonius himself calls them otherwise this 〈◊〉 another Argument that by Chrestus he doth not mean Christ but it is very likely that that name came up after he was dead and that through ignorance of the common people 6. These tumults were raised impulsore Chresto by the impulsion of Chrestus now what is meant by impulsion but verbum exemplum his winning words and leading example and this also shews that Chrestus was not Christ but a man then alive and one that lived in Rome at that time else he could not stir up these tumults verbo exemplo by his winning words and leading example as this Chrestus did 7. But suppose it to be true that by Chrestus he means Christ yet it will not serve their turn for the exile which Suetonius speaks of is of such as were at Rome at that time Judaeos Româ expulit he banished the Jews out of Rome and St. Luke hath the same expression of the place Act. 18.2 Claudius commanded all Jews to depart from Rome but how doth it appear that St. John was then at Rome for unless he were there at that time how is he concerned in the exile 8. But let us suppose as they do that that edict went farther than Rome and did reach those that were at Ephesus how doth it appear that St. John was then at Ephesus for unless he were there at that time he is still unconcerned in the exile And here by the way the Reader may observe that they suppose John to be at Ephesus at that time and that the edict did reach him there both which we expect they should prove and make good before we can consent unto it that John was banished by Claudius into Patmos 9. But though they bring no Argument for it I will advance an Argument or two against it If that edict did reach to Ephesus and involve John there how came it to pass that it did not reach to Corinth which is nearer Rome than Ephesus and involve Paul at Corinth but suffer him to continue there and Preach the Gospel there Act. 18.1 2 3 4 c. 10. If that edict did banish John from Ephesus how came it to pass that Paul went to Ephesus a little afterward and was not banished too Act. 18.19 20 11. The Jews were commanded by that edict to depart from Rome but not confined to any certain place as John was and after they were gone from thence they were at liberty to reside where they would as appears by Aquila's going to Corinth and residing there where he was at liberty to continue or remove from thence to any other place except Rome as he pleased Act. 18.2 3.18 19. So was not Johns confinement unto Patmos from whence he had not liberty to remove to a more commodious place but was forced to continue there against his will 13. The Church of Ephesus was planted by Paul as appears Act. 19. and confirmed by John as Irenaeus saith l. 3. c. 3. Eusebius l. 3. c. 20. and therefore Paul was there before John and when John came thither he confirmed what Paul had done before but if John were at Ephesus at that time when that edict came forth from Claudius he must have been there before Paul for Paul had not been there at that time but came thither afterward and found no Church there as appears Act. 18.1 2.19 20 21. Act. 19.1 2. To which may be added that Paul did not Preach the Gospel where it had been Preached before by others Rom. 15.20 21. 2 Cor. 10.13 14 15. and therefore John did not Preach at Ephesus before Paul came thither as he must have done had he been there the ninth year of Claudius Lastly what Chronologers they be which have placed Johns banishment into Patmos in that ninth year of claudius they do not tell us neither can I tell who they be for all that I have seen do place it in Domitians Reign and they are these Bucholcerus Helvicus Alstedius Calvicius and Funcius a Papist beside our English Writers Isaacson Fox and Hanmer Ob. About Claudius's time it was that the unbelieving Jews began and continued
to oppose and persecute the Christian Jews and thereupon the Gnosticks compliances and making as if they were Jews to avoid persecution are so oft taken notice of by St. Paul Gal. 6.12 and elsewhere And by all the Epistles both of him and the rest of the Apostles written from about that time of Claudius the Gnosticks are every where touched on as the pests that were creeping into the Churches against which they endeavoured to fortifie the believers and assure them that those persecutions of the Iews should be shortly ended by their destruction that night of sadness far spent and the day of deliverance and refreshment at hand Rom. 13.12 Rom. 16.20 and that then the Gnosticks which were so sollicitous to save their lives should lose them i. e. should perish with them Acordingly to the very same purpose is most of the Vision here that concerned the seven Churches c. 2.2.4.9.14.20 and c. 3.9 10. c. and much of the following Prophecy to assure them that God would take revenge on those impenitent and impure professors and rescue the constant Christians And that makes it very reasonable to believe that this Vision was received about the same time also Ans Did not the unbelieving Jews persecute the Christians before Claudius's time was not the persecutions Act. 8.1 Act. 9.23 before Claudius's time and was not Steven stoned to death before Claudius's time yea did not the unbelieving Iews persecute the Christian in Christs time Ioh. 9.22 and did not many of the Rulers believe in him but because of the Pharisees did not confess him left they should be cast out of the Synagogue Ioh. 12.12 Why do they not say that this Book was written then 2. Did not Christ foretel the destruction of the Iews in his time Mat. 24.2 c. Luk. 21.24 and did not he say unto them When ye see these things begin to come to pass then look up and lift up your heads for your redemption draweth near Luk. 21.28 And if the Revelation were written to comfort the Christians against the Iews and assure them that those persecutions of the Iews should be shortly ended by their destruction as they say it was Why do they not think that it was written then 3. Doth not Paul take notice of the Gnosticks in the Epistle to the Ephesians c. 5.3 4 5 6. not any of Pauls Epistles nor of the other Apostles were written about the ninth year of Claudius but afterward as well as in the Epistle to the Galatians c. 6.12 and were not both these Epistles and many others of his where the Gnosticks are taken notice of written after the days of Claudius and why may not the Revelation be written after his days too 4. Did not the Iews persecute Christians in Domitians time and were there not Gnosticks at that time too Menander Basilides and others and why do they not think that this Book was written then In a word the persecution of the Jews and the complying of the Gnosticks to save themselves from persecution is no good Argument to shew the time when the Revelation was revealed to Iohn but Iohn being in the Isle of Patmos for the word of God and for the Testimony of Jesus Christ is a characteristical note of the time of its revealing Now there were no imperial edicts against the Christians as Christians in the time of Claudius as appears by Gallio's words Act. 18.14 15. and by Pauls appeal to Caesar Act. 25.11 and by Act. 28.31 but in Domitians time there were edicts made against them and 't is the more likely that Iohn was banished then and the scope of the Revelation is not to acquaint the Churches with the destruction of the Jews or Gnosticks but to acquaint them rather with the things that are and the things that shall be hereafter to the end of the World Rev. 1.19 Rev. 20.11 12. Ob. The eight Kings or Emperors c. 17.10 cannot otherwise be made intelligible but by beginning the account from Claudius so that he and Nero Galba Otho Vitellius shall be the five that were fallen and then Vespasian in whose time I suppose these Visions were committed to writing by St. Iohn being the sixth shall be the one is and Titus the seventh that is not yet come and when he comes shall stay but a little while reigning but two years and two months and then the Beast that was and is not and is the eighth and is of the seven and goes to destruction will fall out to be Domitian to whom and to whom onely of all the Emperors nay of all men in any story all those distinctive characters will appertain as that he exercised the office of the Emperor and was called Emperor at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and then was the eighth reckoning from Claudius as the first and the Son of one of the seven viz. of Vespasian and should be a bloody persecutor and accordingly punished and so go to destruction Ans It is past my understanding to find a reason why we should begin the account of the eight Kings or Emperors c. 17.10 from Claudius and end it in Domitian and so leave out all the Emperors that were before Claudius and all them that went behind Domitian for the ten first persecutions did not begin in Claudius but in Nero neither did they end in Domitian but in Dioclesian Maximian Galerius and Licinius neither did any remarkable thing happen in the days of Claudius and end in the days of Domitian so as to force us to begin the account in the one and end it in the other 2. It cannot be made intelligible how the Angel could say to Iohn at the Revelation of these Visions Five are fallen meaning thereby Claudius Nero Galba Otho and Vitellius if so be these Visions were revealed to John in the Reign of Claudius for these five were not fallen then but Nero Galba Otho and Vitellius did succeed him in the Throne and were not fallen while he lived 3. It is past my intelligence to make it good that these Visions were received by John in the time of Claudius and not committed to writing till the time of Vespasian who began his Reign fifteen years after Claudius's decease for John did write his Visions presently as soon as he received them as appears Rev. 10.4 and was commanded so to do Rev. 1.19 Rev. 22.10 4. It is past my capacity to conceive that all the Prophecies in the Revelation from the beginning of the sixth Chapter to the end of the ninth besides some of them that follow after were fulfilled before the destruction of Jerusalem by Vespasian and yet to think as they do that they were committed to writing in the time of Vespasian for then the Revelation should be written and sent to the Churches after most of the Prophecies were past Lastly It cannot be made intelligible unto me
preached the Revelation to them the places being far distant one from another therefore he was necessitated to write his Revelation to the Churches and send it all together and his Commission was so to do Rev. 1.11 7. There was not any considerable intermission between one Vision and another excepting onely at the opening of the seventh seal where there was an intermission not of Iohns ecstasie for he was in the Spirit all that while but an intermission of farther Revelations for the space of half an hour and no longer Rev. 8.1 but between the other Visions there was not such an intermission but as soon as one was past the other came immediately without any considerable intermission as you may read Rev. 11.14 8. The Book sealed with seven seals was revealed all at once and not at several times far distant one from other Rev. 5.1 now that Book contained in it all the Prophecies in the Revelation as shall be proved when we come unto the tenth chapter 9. The seven Trumpets were presented to the Apostle all together Rev. 8.2 and so were the seven vials too Rev. 15.7 and he did not see one Trumpet in one year and another Trumpet in 〈◊〉 year nor one Vial in one Kings Reign and another vial in another Kings Reign but he saw them successively all together and because all the Prophecies in the Revelation from the eighth chapter downward do belong to these two therefore they were revealed when they were The Prophecy in the eleventh chapter which concerns the two witnesses doth belong to the sixth Trumpet and was revealed when that Trumpet was Rev. 11.14 the Prophecies in the twelfth thirteenth and fourteenth chapters do belong to the seventh Trumpet and were revealed when that Trumpet was and the Prophecy concerning the fall of Babylon in the seventeenth eighteenth and nineteenth chapters doth belong to the seventh Vial and was revealed when that Vial was Rev. 16.19 and consequently all the Prophecies in the Revelation from the eighth chapter downward were revealed all together not at several distant times but successively one after another without an interval between the Prophecy which immediately goes before and the Prophecy which immediately follows after 10. Iohn received all his Visions when he was in the Spirit and there is no mention that Iohn was in the Spirit any other day than on the Lords day Rev. 1.10 and he saith the Lords day in the singular number and not the Lords days in the plural number 11. If Iohn received the Visions of the Revelation at several distant times some in one Kings Reign and some in another Kings Reign then seeing he returned from exile as they say in Claudius's time I would intreat them to tell me whether every time he received a Vision after Claudius's death he were not carried by the Spirit into Patmos to receive it or else received it elsewhere and seeing he saw the name of the Beast as they say in Domitian's time whether he were not carried by the Spirit into Patmos to see that name 〈◊〉 recarried back again to Ephesus after he had seen it These â—â—â—…tions do not become the Pens of learned men but if they will suppose or invent such things as these and deliver them for truth it becomes not any man to believe such feigned imaginations 12. Iohn received all his Visions in a trance and how many trances was he in if he received them at sundry times and not at once We read but of one trance that he was in and that was in Patmos on the Lords day Rev. 1.9 10. and therefore he received his Visions all at once before he was out of that trance 3. Quest Whether the Prophecies of the Revelation shall come to pass in Asia or in Europe Ans The Prophecies were written unto Asia and not unto Europe Rev. 1.4.11 therefore in all likelyhood they have their accomplishment in Asia chiefly if not in Asia only 2. Iohn was to write both the things which are and the things which shall be hereafter Rev. 1.19 Now by the things which are is meant the things which are in Asia therefore by the things which shall be hereafter is meant the things which shall hereafter be in Asia 3. Christ himself doth make the chief scene of the Prophecies to be Asia Rev. 22.16 I Jesus have sent nine Angels to testifie unto you these things in the Churches so we read in the English but in the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Churches so that the Churches are the scene of the Prophecies though not the adequate scene of them all yet the scene of many of them and the things he writes to them of are concerning the Churches or which is all one they shall befall the Churches and what is meant by the Churches but the Churches of Asia Rev. 1.4.11 4. To what purpose should he write to Asia the fates and destinies of another Country and not acquaint them with the fates and destinies of their own But if the scene of the Prophecies be Europe what doth he else but acquaint them with the fates and destinies of another Country and neglect to tell them the fates and destinies of their own 5. What be the places which are named in the Prophecies and made the Scene where they shall be acted be they not Ierusalem Sion Babylon the East and the River Euphrates and where shall we find these places but in Asia Rev â—â— 14. Rev. 11.2.8 Rev. 14.1 Rev. 16.12 though not in Asia Minor yet in Asia Major and therefore the Revelation is concerning both Asia's and the things spoken of in the Epistles to the seven Churches are concerning Asia Minor and the Prophecies which follow afterward concerning Asia Major not secluding Asia Minor from having a share in them also 6. That which I drive at in this question is against those which make the chief Scene of the Prophecies to be Europe and will have none of them come to pass in Asia except the Prophecy of the sixth Trumpet concerning the four Angels which were bound at Euphrates Rev. 9.14 when as the chief Scene of the Prophecies is Asia and but very few of them shall come to pass in Europe and those few are such as are common to them both such as is the Prophecy of the Resurrection of the dead of the final Judgment and of the end of the World which concern all persons throughout the World Rev. 20 21 22 23 c. 7. The seat of the Holy War was Iudaeae yet the Soldiers that Warred there against the Turks and Saracens were Europeans and such is the case here the main seat of the Prophecies is Asia yet the Countries near adjoyning may feel the smart of them as Europe felt the smart of the Holy War which was waged in Iudaea 8. The Prophecy of the final Judgment doth concern all the World yet the place where it shall be managed and to which they shall be brought to Judgment is Iudaea
of those signs unto the day of Judgment is but a short time as our Saviour also saith Mat. 24.33 therefore all the Prophecies in the Revelation from the sixth Seal to the nineteenth chapter v. 11. where the day of Judgment doth commence are to continue but a short time and consequently it is a long time before the four first Seals do end and for ought we know it is a long time before any of them shall begin 5. The opposition between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that must shortly come to pass Rev. 1. â— and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that must be done hereafter Rev. 4.1 intimate so much The first are a Preface to the things spoken of in the Epistles to the seven Churches and shew they were to begin shortly after Johns time the second are a Preface to the Prophecies in this chapter and in the chapters following and shew they were not to begin so soon but a long time after 6. The conjectural expositions of these Prophecies signifie as much for time is the best interpreter of Prophecies and if these Prophecies were fulfilled already men would not speak upon conjecture nor write so variously and uncertainly of the meaning of these Prophecies as they do CHAP. VII The Prophecy of the Sealed which were to be secured from suffering 1. ANd after these doleful sights were over I saw farther what should come to pass in the time of this Prophecy before the seventh Prophecy should begin to wit that four Angels should stand upon the four corners of the earth upon each corner one which should have power over the four winds that be in the earth to let them loose Mat. 24.31 or to keep them in that they should not blow upon the earth nor upon the Sea nor upon the Trees but as they pleased 2. And I saw that another Angel should then come with a Commission from the East and bring the Seal of the living God along with him and that he should cry with a loud voice to the four Angels which had power to hurt the earth and the Sea 3. Saying That they should not hurt the earth Ezeck 9.4 5 6. nor the Sea nor the Trees until we have sealed the Servants of God in their fore-heads 4. And I heard the number of them which were to be Sealed and they were a hundred and fourty and four thousand young men of the Iewish Nation which are to be reckoned in this manner 5. Of the young men of the tribe of Iuda shall be sealed twelve thousand of the young men of the tribe of Reuben shall be sealed twelve thousand of the young men of the tribe of Gad shall be sealed twelve thousand 6. Of the young men of the tribe of Aser shall be sealed twelve thousand of the young men of the tribe of Naphthali shall be sealed twelve thousand of the young men of the tribe of Manasse shall be sealed twelve thousand 7. Of the young men of the tribe of Simeon shall be sealed twelve thousand of the young men of the tribe of Levi shall be sealed twelve thousand of the young men of the tribe of Issachar shall be sealed twelve thousand 8. Of the young men of the tribe of Zabulon shall be sealed twelve thousand of the young men of the tribe of Ephraim shall be sealed twelve thousand of the young men of the tribe of Benjamin shall be sealed twelve thousand The Prophecy of the blessedness of the not sealed Martyrs after death 9. But lest any should be discouraged from suffering for the cause of Christ because they be not sealed and secured from suffering as the other were there was presented unto me the great felicity and transcendent bliss which the Martyrs should enjoy in Heaven at the same time that the sealed ones should be secured on earth and I saw they should be more in number than the other were to wit an exceeding great multitude which no man could number of all Nations and kindreds and people and tongues which should stand before tâ—e Throne of God and before the Lamb in white robes of Glory and Palms of triumph in their hands 10. Where they shall laud and praise the Lord for that Heavenly Glory and felicity which they shall be in at this time acknowledging and saying Salvation proceedeth from the Lord our God which sits upon the Throne and from Jesus Christ the Holy Lamb and to them be it ascribed for evermore 11. And not only they themselves but also all the Holy Angels which are in Heaven shall laud and praise the Lord for that Heavenly bliss and happiness which the Martyrs shall have in Heaven at that time when the sealed ones are sealed on earth 12. Saying Amen Blessing and Glory and Wisdom and Thanks and Honor and Power and Might be ascribed to the Lord our God for evermore 13. And that I might understand the meaning of the Vision one of the four and twenty Elders asked of me saying What be these comely persons whom thou seest arrayed in white robes of Glory and Palms of triumph in their hands and from whence came they to that blessed State and transcendent degree of happiness which thou seest them now to have 14. And I said Ah Sir thou knowest who they are and I would learn of thee who they be and from whence they came to that blessed State and transcendent degree of happiness which I see them in at this time and what it was that brought them hither Then he said unto me These be the Holy Martyrs of the Church which were in great affliction in the World and suffered death for the cause of Jesus Christ and shed their blood for professing of his Gospel for this cause it is that they be now in white robes of Glory which were made so by his blood and are given them as a reward for their suffering for him 15. For this cause it is that they be now before the Throne of God and serve him in the Church Triumphant as in their life-time they did in the Church Militant and God shall dwell with them and be their God 16. They suffered hunger heretofore but now they suffer it no more they suffered thirst heretofore but now they shall suffer it no more they suffered persecution heretofore but they shall suffer it no more 17. For Jesus Christ shall feed them with his Heavenly Food and give them drink of his Heavenly Well and God shall wipe all tears from off their eyes so that no sorrow shall come near them Disputation III. 1 Quest Whether the sealed ones be the Jews and they only Ans 1. The tribes of the Children of Israel be usually the Jews only as Gen. 49 16.28 Exed 24.4 and so in other places but the sealed ones here mentioned are one hundred fourty and four thousand of all the tribes of the Children of Israel v. 4. 2. Where the tribes of Israel are distinctly reckoned by their names there
by Fire be meant sedition what is meant by Trees and green Grass which the Fire burnt up v. 7 Here they tell us that by green Grass is meant the righteous but what is meant by Trees they do not tell us perhaps they think that by Trees is meant the righteous too but this is not so for but the third part of the Trees was burnt up but all the green Grass was burnt up and none left and therefore the Grass is one thing and the Trees another thing 10. Where shall we find in all the Scripture that by green grass is meant the righteous True it is that green trees are sometimes taken for the righteous Luk. 23.31 but green Grass never 11. The green Grass is opposed to those which have the seal of God in their foreheads Rev. 7.3 Rev. 9.4 now by the latter is meant the righteous therefore by the former is meant some other thing 12. If by Fire be meant sedition what is meant by Sea in the second Trumpet where 't is said that a great Mountain burning with Fire was cast into the Sea here they tell us that by Sea is meant the Land of Galilee why do they not also say that by the earth in the first Trumpet upon which also Fire was cast is meant the Sea of Galilee If this be not to wrest the Scripture I know not what is for if by Sea be meant the Land why may they not as well say that by Land is meant the Sea 13. If by Sea be meant the Land what is meant by Ships when 't is said the third part of Ships were destroyed be there any Ships upon the Land Here they tell us that by Ships is meant the Cities why do they not also say that by Cities in the Revelation is meant the Ships And when 't is said Rev. 16.19 the great City was divided into three parts why do they not say the meaning is the great Ship was divided into three parts And when 't is said Rev. 17.18 the woman which thou sawest is the great City which Reigneth over the Kings of the earth why do they not say the meaning is the woman is the great Ship which Reigneth over the Kings of the Sea But let them tell me indeed be Cities meant by Ships then when 't is said v. 9. the third part of Ships were destroyed the meaning is the third part of Cities were destroyed but History will tell us that not Jerusalem only but all the Cities were destroyed by the Romans except some few only which yielded to them of their own accord and there was not one of three much less two of three left remaining which was not destroyed by them and the time when this was done was after the siege of Jerusalem by Gallus whenas 't is here according to their exposition of the Trumpets set before it for they will have the destruction of the Cities be the meaning of the second Trumpet and the siege of the City by Gallus the meaning of the fourth Trumpet which cannot be because Jerusalem was besieged first by Gallus and the Cities were destroyed afterward of which see Bishop Ussers Annal. p. 691 692. 14. If by Sea be meant the Land and by Ships the Cities what is meant by the Rivers and Fountains of Waters in the third Trumpet Here they tell us that by Rivers and Fountains of Waters is meant the Towns and Villages Alas wit whither wilt thou go From Sea to Land from Ships to Cities from Rivers and Fountains of Waters to Towns and Villages and when all this is done the Text will not bear it for men died in the Towns and Villages but not of the Towns and Villages but in the Text it is said men died of the Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Waters not in the Waters and the death which they died was a sickly death as they that drink poisoned water do but the death which the Jews died was a bloody death 15. What is the meaning of the fourth Trumpet Here they tell us that the fourth Trumpet is a Prophecy of the siege of Jerusalem by Gallus but the time doth not agree with their exposition of the Trumpets for this siege of his was before the War began in Galilee when as by their exposition of the Trumpets it is made to succeed it 16. The smiting of the Sun Moon and Stars are used in Scripture to prengure an utter desolation of a City or Country and not a bare siege and no more Ezek. 32.7 Esa 13.10 Joel 2.10.31 Joel 3.15 but here they make the smiting of the Sun Moon and Stars to denote a bare siege of Jerusalem by Gallus without the taking and destroying of it 17. If the fourth Trumpet be a Prophecy of the siege of Jerusalem by Gallus what is meant by the Sun Moon and Stars which that Trumpet speaketh of Here they tell us that by the Sun is meant the Temple by the Moon the City and by the Stars the People but by their leave the Sun Moon and Stars are said to be smitten in the Prophecy so was not the Temple City nor People by Gallus but rather as when the Syrians left the siege of Samaria and fled Israel had the Victory against the Syrians so when Gallus raised the siege of Jerusalem the Jews had the Victory against the Romans But why may not these things be understood literally Do not they themselves understand the day and night in the fourth Trumpet literally Why not the Sun and Moon and Stars also But of this more in the next Questions 2 Quest Whether the Prophecies of the seven Trumpets be literally to be understood Ans 1. What necessity is there to understand them otherwise We may not forsake the literal sense of Scripture except necessity do enforce us 2. How is this a Revelation if all the Prophecies of the seven Trumpets be mystically to be understood 3. Where have we an interpretation of the mystery as we have in other places where things are mystically delivered as Rev. 1.20 Rev. 17.7 8. Is there not as much need of an interpretation here as there is there And is it not likely that the Holy Ghost would afford us an interpretation here as well as there if these things were mystically to be understood 4. What text of Scripture doth the literal interpretation cross 5. What iniquity is there in the literal sense 6. What absurdity doth follow therefrom Unless these things be made manifest as indeed they cannot be let no man find fault with me if I understand the Prophecies of the seven Trumpets literally 7. We may not make the Scripture a nose of Wax and turn it whither we please but if we understand the Trumpets mystically what do we else but make the Scripture a nose of Wax and turn it whither we please Yea every one takes the liberty to interpret it as his private fancy and affection leads him and there be well nigh as many interpretations of the
shall receive is nothing else but the name of the first Beast or the number of his name imprinted on him 18. Now here is the mystery of the business here is wisdom to be seen in him that can unfold this riddle let him that hath skill in the art of numeration count the number of the first Beast for it is a number or a computation that is used by man and may be found out by the art of man and the number he must count to find out The other number which is the true mark and name of the first Beast is 666 and he that will count this number as it ought to be must not think to do it by addition or subtraction for here is no other number which this number can be added to or subtracted from neither may he think to do it by multiplication or division for here is no other number which this number 666 can be multiplied or divided by but it must be done by extracting of the root thereof and he that can perform this work as it ought to be and compare it with the mark which the second Beast shall cause men to take shall thereby know who the first great Beast is and his name to boot this cannot be done before the Beast be come into the World and his mark be imprinted on his loyal Subjects and then is the time to perform this work and not before Disputation IX 1 Quest Whether this Prophecy shall contempor te with the Prophecy in the former Chapter or succeed it Ans 1. Prosperity cannot contemporate with adversity nor the Church in safety with the Church in danger but the woman in the former Chapter is in prosperity or at least in safety in the Wilderness as appears v. 6.14 15 16. and the Dragon cannot hurt her in that place but in this Prophecy the Church is in adversity and the Beast is in prosperity and doth War with her and overcome her 42 months together v. 5.7 2. The Beast is not raised by the Dragon till he went to make War with the remnant of the womans seed and he went not from the Wilderness to make War with the remnant of her seed till his attempts against the woman in the Wilderness proved frustrate and succesless Rev. 12.17 3. The true order of the Prophecy is this 1. The woman falls in Travel and the Dragon stands before her to devour her child as soon as it was born v. 2 3 4. 2. Michael and his Angels fight against the Dragon and cast him forth of Heaven to the earth that he might not hinder the Nativity of the Child v. 7 8 9. 3. The woman bringeth forth and the Dragon persecutes the woman and she flies into the Wilderness v. 5 6.13 14. 4. The Dragon sends a flood of Water after her to drown her in the Wilderness or drive her out from thence and the earth opens her mouth and swallows up the flood of water v. 15 16. 5. the Dragon is angry with the woman and goes away from the Wilderness to the Sea with an intent to make War with the remnant of her seed v. 17 18. 6. The Dragon raiseth up the Beast mentioned in this thirteenth Chapter to be his Captain General in this War v. 1. 7. The War begins and the Saints are overcome 42 months v. 5.7 8. After this the Beast prevails no more but decays every day more and more until he come unto his end ch 14.16 and 19. this is the order of the Prophecy and it is to be admired at that men should set their wits against it 4. They which hold this Prophecy to contemporate with the former think that by the remnant of the womans seed whom the Dragon Warreth with is meant the Children which she bringeth forth in the Wilderness but this cannot be so for the woman in the Wilderness is in safety as appears v. 14. and the Dragon cannot War with her nor her Children in that desolate place and therefore by the remnant of her seed is not meant the Children which she bringeth forth in the Wilderness but the Children which were left behind and were not fled into the Wilderness with the woman and these be they whom the Dragon Warreth with but the other are in safety Ob. The 1260 days of the woman and the 42 months of the Beast are all one Ans 30 days in April and 30 days in June are all one in quantity yet they succeed one another so the 1260 days in the former Chapter and the 42 months in this Chapter be all one in quantity yet they succeed one another as June succeedeth April Ob. 1260 Days be so many years and 42 months be so many years too and it is not likely that times of so long continuance should succeed one another Ans This objection hath been answered twice already first ch 11. and secondly ch 12. and now I will answer it the third time and say something else unto it 1. I might say that theologia symbolica non est argumentativa mystical Theology is no sufficient Argument to build our Faith upon and if men have nothing else to say for themselves but mystical expositions of the Scriptures it is a sign that their cause is very bad 2. Times of equal length may succeed one another as appears in the months of the year So put the case that these 42 months and the 1260 days be so many years yet 't is possible they may succeed one another though not in whole yet in part as Solomon and David reigned fourty years a piece yet some part of Solomons Reign was with David his Father before his death and the other part after his death 3. Where shall we find in all the Scripture that a month is put for thirty years I find in many places where 't is put for thirty days as Jam. 5.17 Heb. 11.23 Luk. 1.56 but for thirty years never 4. The Revelation it self doth put a difference between a day a month and a year Rev. 9.15 which were prepared for an hour a day a month and a year where a day is less than a month and a month is less than a year 5. These 42 months is the time of the Beasts prosperity and of the Churches great adversity but the Church never was nor ever will be in adversity so long and the strongest Beast that ever was was never in prosperity so many years together nor ever will be 6. By this interpretation of 42 months one may find out the day of Judgment and some men have been very bold in this point for they make these 42 months to last unto the day of Judgment so that by this reckoning the Church will be in a sad and calamitous condition until the day of Judgment and if they can but tell us one thing more and that is when these 42 months begin we may easily calculate the day when Christ shall come to Judgment which no modest man will adventure once to do seeing
as makes the City desolate and never to be Inhabited any more Rev. 17.16 Rev. 18.2.8.21 22 23. but in the time of the Heathen Emperours the City was Inhabited by Pagans and since that time it hath been Inhabited by Christians and remains a stately City to this day Lastly no destruction of any City is like the destruction of this City and the wrath of God is not so heavy upon any City as on this Rev. 18.18 Rev. 16.19 therefore the destruction here spoken of is not a partial destruction of the third part of the City only nor a temporal destruction for a time only but a total destruction and a final which is not yet come to pass Ob. The ancient Fathers by Babylon understand Heathen Rome Aug. de civ Dei lib. 18. c. 2. Tertul. adversus Mar. 1.3 c. 13. Jerom ad Algas q. 11. and Ep. 47. ad Marcellam Ans They that lived in the time of Heathen Rome before the Emperous were Christians might perhaps so understand it but they that lived since and saw the Emperours become Christians their own eyes might teach them to understand it otherwise 2. But what of all this The Jesuites by Babylon understand Heathen Rome yet withal they hold that the destruction here spoken of is yet to be expected Ob. St. Peter by Babylon means Heathen Rome 1 Pet. 5.13 Ans It is not likely that St. Peter speaks of the same Babylon that St. John doth seeing he writ his Epistle before the Revelation was revealed to John and therefore there want not some which say that St. Peter speaks literally and St. John mystically Certain it is that St. Peter speaks of that Babylon which the Church was acquainted with when he wrote his Epistle but neither he nor John nor any other knew what mystical Babylon meant at that time Rev. 17.6.7 but there were two other Babylons in the World which the Church was acquainted with the one in Chaldaea the other in Aegypt from either of which St. Peter might write his Epistle and not from Rome as is pretended and we have cause to think that he writ it from Babylon in Aegypt because St. Mark who was then Bishop of Alexandria in Aegypt is joined with him in the Salutation 1 Pet. 5.13 Ob. The seven heads be seven Kings of Heathen Rome which are to be counted in this manner Claudius Nero Galba Otho Vitellius be the five that were fallen Vespasian in whose time these Visions were committed unto writing is the sixth and Titus the seventh that was to stay but a little while reigning but two years and two months and the Beast which was and is not and is the eighth is Domitian who exercised the office of the Emperour and was called Emperour at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and is the eighth Ans This were something to the purpose if these were all the Emperours that Heathen Rome had but we find that Julius Caesar Augustus Tiberius Caligula were Emperours of Rome before Claudius and therefore Claudius was not the first and if it be said that they had not to do with Christians and upon that account are left out to this I answer that Galba Otho and Vitellius had not to do with Christians neither and should be left out upon the same account too which we see they are not 2. Nerva Traian Adrian and others down to Constantine were Emperours of Heathen Rome after Domitian and therefore he was not the last and if it be said that St. John reckons only those that had to do with Christians to this I answer that Traian Adrian and others of the persecuting Emperours had to do with Christians as well as Domitian or any other that went before him and therefore he was not the last on that account neither 3. These Visions were not committed unto Writing in the time of Vespasian as hath been proved before Disp 1. q. 1. and therefore he is not the sixth or the One that is 4. Galba reigned but seven months Otho but three months Vitellius but eight months and therefore Titus who reigned two years and two months cannot be the seventh King who was to stay but a little while in respect of the other Kings seeing he reigned longer then three of the former though we put them altogether 5. Titus the elder Son was saluted Emperour after his Victory in Judaea as Suetonius reporteth in his life yet this made him not Emperour at that time and so though Domitian were called Emperour at Rome upon Vitellius death yet this made him not Emperour at that time and if it did Vespasian was not the next Emperour to Vitellius as the objection makes him and all authors say he was 6. If Domitian did exercise the Office of the Emperour upon Vitellius death yet this doth not argue that he was the Emperour at that time it argues rather that the place was void and undetermined and it argues too that Domitian was an arrogant and ambitious man and did usurp the Office and took upon him more then became him or was allowed him to do to which may be added that the objection makes Vespasian the next Emperour to Vitellius and not Domitian Now Domitian did not usurp the Office of the Emperour after his Father was setled in the Empire but before as may be gathered out of Tacitus lib. 3. c. 15. lib. 4. c. 1. and c. 16. but be it before or afterward the objection makes Vespasian the sixth head and not Domitian and if he were not the sixth head he is not the eighth for the sixth head and the eighth head are both one 7. When 't is said v. 8. The Beast was and is not 〈◊〉 shall ascend out of the bottomless Pit this doth imply some extraordinary way or means whereby he came unto the Empire after he had lost it but Domitian came unto it but once and that was in an ordinary way upon his Brother Titus death and as his Brother Titus did 8. For the Beast to fall and rise again to be and not to be and after that to be again was a matter of admiration and astonishment and indeed a miracle v 8. but for a man to be saluted Emperour and exercise the Office of the Emperour in the inter regnum or time of vacancy and yet to miss of the place for that bout and be made Emperour twelve years afterward or thereabout is no matter of admiration but may come to pass by ordinary means and no other is the case here Vitellius being dead and a successour not chosen in his room Domitian is saluted Emperour at Rome and executes many things belonging to the Emperours Office as Mutianus and Antonius Primus also did until Vespasian was come home and chosen Emperour indeed some nine years after this Vespasian dies and Titus is made Emperour in his room and reigneth two years and two
in all the Revelation Read the Commission and consider of it Come out of her my People he doth not say begin a War with her my People but come out of her my People that ye be not partakers of her sins and that ye receive not of her plagues Rev. 18.4 12. And when the thousand years are expired Satan shall be loosed out of his Prison And shall go out to deceive the Nations which are in the four quarters of the Earth Gog and Magog to gather them together to Battle the number of whom is as the Sand of the Sea Revel 20.7 8. Therefore Satan is the procuring or fomenting cause of War and not the true Religion and sometimes he stirs up wicked men to begin a War against the Church as is evident in this place and in that other place Revel 16.13 14. And sometimes he excites the Church to begin a needless War against the enemies thereof as is plain in Ahabs Case 1 King 22.20 21 22 23. And which of these ways soever he takes his aim is to destroy the Church of God thereby And we may not think that God is the cause of War in any other sense then as he is the cause of death and that is only as the punishment or effect of sin and if there had been no sin there had been no death and because no Death no War for God made not death as the Wiseman saith Wisd 1.13 And Canonical Scripture saith so too Rom. 5.12 And because he made not death he made not War which brings death inevitable both on good and bad but ungodly men with their works and words have called it to them Here is the true cause of Death and of War too but God is the first original cause of neither but will destroy them both in his appointed time When Sin and Satan are destroyed then Death and War shall be destroyed together These are my Reasons for the Negative now let us see what may be said out of the Revelation for the Affirmative Object And I saw as it were a Sea of Glass mingled with fire and them that had gotten the victory over the Beast and over his Image and over his mark and over the number of his name stand on the Sea of Glass having the Harps of God And they sing the Song of Moses the servant of God and the Song of the Lamb c. Revel 15.2 3. Answ Suppose we that the Pope is the Beast which here is spoken of for so we must at this time yet this gratulation and rejoycing Song is not for the final overthrow of the Beast but for some particular victory which they obtained against him And this victory doth not import that they begun the War with him but that he begun with them and lost the day against them And so stands the case with us if the Papists begin a War with us we may defend our selves and if it please God to give us victory we may and must rejoyce and praise the Lord as these men did but to begin a War with them and expect to see an end of them and their Religion before the day of Judgment is more then can be gathered from this place Object And the sixth Angel poured out his Vial upon the great River Euphrates and the Water thereof was dried up that the way of the Kings of the East may be prepared Revel 16.12 Now what is meant by Euphrates But the Revenues of the Popedom And who be the Kings of the East but such Kings as God will stir up in these parts to be her ruine and overthrow the great defence which is in the River of worldly wealth being taken away as sometimes Euphrates was drained whereby Babylon was taken by Cyrus and Darius Eastern Kings And because the wealth of Spain is so great a means to strengthen this Kingdom yet I think it not amiss to bring that in also within the compass of this great River Dr. Mayer on the Revelation pag. 475. Answ Theologia symbolica non est argumentatio Mystical Theology is no sufficient argument for our faith and practice The literal sense of Scripture is That we must go and walk by that is the only rule both of faith and manners and it is the literal sense by which we must be judged at the last day Now what saith the literal sense of Scripture Thou shalt not covet thy Neighbors house thou shalt not covet thy Neighbors wife nor his man-servant nor his maid-servant nor his ox nor his ass nor any thing that is thy Neighbors Exod. 20.17 And who is our Neighbors Is not every man Though some be nearer Neighbors then other yet every man living is our Neighbor and we may not do wrong to any man whether he be within the Church or without 1 Thes 4.12 Yea Luk. 10.29 30 c. Christ shews by a Parable that a mans enemy is his neighbor 2. I say that by the River Euphrates is not meant the Revenues of the Popedom or the wealth of the King of Spain but by it is meant the River it self and by the Kings of the East is not meant the Kings in these Western parts but the Kings of the Earth spoken of Vers 14. which are beyond Euphrates They are much mistaken who think Euphrates was the strength of Old Babylon it was rather the nakedness of the City to have Euphrates pass through it then any way the strength thereof Cyrus found an easie way to drain away the Water and that being drained away he had an easie passage in whereby it doth appear that the Walls and Gates were the strength thereof and not the Water for the Walls and Gates kept him out but the Water being drained away let him have a passage in And the meaning of the Prophecy is that the Water of Euphrates shall be dried up by a special providence of God that the Kings which are beyond the River may pass over and help the Beast and False Prophet in their Wars So that here is no Commission for the Kings within the Church to begin a War with Papists and take away the Popes Revenues or the wealth of the King of Spain But here is a Prophecy That the Kings which are without the Church shall joyn with the Beast and False Prophet and war against the Church to their own undoing And this Church is not any Church in the Western parts but the Church of the Jews after their conversion So that this Prophecy shall be fulfilled then and not before Object And the ten horns which thou sawest upon the Beast these shall hate the Whore and shall make her desolate and naked and eat her flesh and burn her with fire Revel 17.16 Answ Suppose we the City of Rome to be the Whore that here is spoken of which is very uncertain as was said before yet we are to know that this destruction of the Whore who ever she be shall not come to pass in our days but in