beasts raged in these times in the Roman Empire it will then point out that evill wherewith the Easterne and Southerne regions were usually pâ—stered in this case namely that when the famine and the pestilence raged the Beasts would grow strong against men and slay them as may be sâ—en Levit. 26.22 Ezek. 14.15.21 But Deut. 7 22 the changing of the construction doth more favour the former opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou render it atque id per Bestias terrae and that by the Beasts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartam partem terra the fourth part of the Verse â— earth-over which it is said power was given to hell and to death to tyranize except any conceive himself able to defend the vulgar interpreter here with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ' Chap. â— a quaternion or four parts of the earth I expound it of the chiefest or by much the greatest part of the Romane Empire For since the third part of the earth as shall be said in the proper place doth note out the largenesse of the Romane Empire by consequence the fourth part of the earth is the same dominion of Rome lesse by a fourth part and so that three or four fold company of calamities went through three quarters of the Romane Empire that is almost the whole one fourth part thereof onely being free And surely Orâ—sius seemeth to affirme that the pestilence extended not it selfe further then to use his words the Edicts of Decius did run for the overthrow of the Churches Of the rest I have nothing to say And thus much of the 4th Seale Of the fifth Seale The two Seales that follow have no help from the Beasts as the former had concerning the time of their beginning and therefore none here any more to be seene that sit upon horses whereeupon that signification given by the Beasts did depend the space therefore of both is there to begin where the chance of the Seale going before left which certainly may be very easie where the chances as here shall be such that the determination of them cannot lie hid in respect of remarkeable evidence Wherefore the fifth Seale shall begin from the Empire of Aurelianus in the yeere 268. at what time the fifteene yeers peâ—tilence is extinguished which was the longest of all the calamities of the former Seale Now the most notable chance of the Roman estate under this Seale and which went beyond all other events of that time is that Persecution of the Christians begun by Dioclesian continued by others the most bitter by much of all which ever were Former ages saw nothing comparable to this It was longer and more â—ruell they are the words of Orosius then almost any forepassed For there was a continuall burning of Churches proscribing of Innocents slaughter of Marâ—yrs for ten yeeres space Forthwith in the beginning of that ten yeeres within thirtie dayes about 17000. men are reported to have been butchered neither did the furie of the persecuters asswage in the progresse of time In Egypt alone how small a part of the Empire of Rome if Chap. 6. De emâ—â—datione tempâ—â—um lib. 5. de prime anno Dâ—ocletiam Coptitar credit be given to Doctor Ignatius Patriarch of Antioch as Scaliger hath it there were butchered 144000. men and 700. banished whence the Diocletian Aera took its name among the Egyptians and that to this day it should be called the Martyrs Aera what now doest thou judge was done in the other Provinces through the Romane Empire All the world almost was stained with the Sacred blood of the Martyrs saith Sulpitius Severus The world was never more exhausted of blood by any wars neither did the Church ever conquer with greater triumph they are the words of the same Author then when it could not be conquered with ten yeeres slaughter This slaughter is figured by the vision of the souls of those that were slaine for the word of God and for the testimonie which Verse â— they bare lying under the Altar that is upon the ground at the foot of the Altar like Sacrifices newly â—laine For Martyrdom is a certain kind of sacrifice whence that of the Apostle to Timothy his Martyrdom being at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am now ready to be offered and the time of my departure is at hand 2. Tim. 4.6 To the same purpose also is that of the same Apostle to the Philippians 2. 17. If I be offered up upon the sacrifice and service of your faith c. That further they are said to cry to God with alowde voice requiring vengeance of their blood it is a Periphrasis of extream cruelty and rype for judgement as it were such as for the barbarousnes therof did sollicite the very patience of God to revenge How long say they Lord holy and true doest thou not judge and revenge our blood upon them which dwell upon the earth Verse 10. In the mean while there are given to every one of them white robes that is they are chosen into the order of the blessed The Veâ—sâ— 11. similitude being taken from the customâ— of the Jewes in approving admitting priests to wit receiving those whom for their genealogie and perfection of body they had judged fit being clothed with white robes into the court of the Priests and so chosing them into the order of priesthood Majemonides in Mischine lib. 8. tit Biath Hammikdasâ— cha 6. § 11. That which is cleerly expressed cha 7.13 14 15. whereof those that were clothed with white robes it is said That they are before the throne of God worship him to wit as priests day night in the temple But to the cry of blood it is answered that they should rest yet a little while untill their fellow servants were fulfilled and Chap. 6. their brethren which were to be slaine as they were that is that they should forbeare a little while untill some of their brethren should be added to the number who after that Christianisme did now begin to reigne were as they likewise to be slaine under Licinius Julianus and the Arrians and then at the sounding of the trumpets solemne revenge should be taken of the Empire guiltie of so much blood Of the sixth Seale The sixth Seale beginneth where the fifth endeth that is from the yeere of Christ 311. wherein that terrible ten yeers persecution ceased Now the chance is an admirable shaking of the heaven and the earth Whereby that wonderfull change and subversion of the State of Rome heathen by Constantine the great and his Successours the Standard-bearers of the Lambe is figured whereby suppose all the heathen gods shaken out of their heaven the Bishops and priests degraded dejected and deprived of their revenewes for ever the Temple Churches and Shrines of devils through the whole Romane Empire dashed beaten downe burned and demolished Furthermore the Emperous Kings and Princes who thought to help their
hand-writing of Ordinances which was against us and nayling it to his Crosse to have taken it out of the way Furthermore since God is said to have created the Sunne the greater light to rule the day but the Moone the lesser light to rule the night Why may not the Symbole of the Moone having rule over the night signifie the power of darkenesse or the tronpe of darkenesse that is the worshipping of Satan and of his spirits in idols So truely that the whole matter may be transferred to Baptisme whereby the Church being to be illuminated and to put on Christ trampleth under feete the worshipping of Idols Chap. 12. of Satan and his Angels by the renouncing of their â—ervices and pompes For all these things did that old short forme of renunciation plainly containe and furthermore they that were to make abjuration did turne themselves towards the West as it were to the climate of heaven whence night cometh as on the contrary being to make profession of their faith in Christ and the true God three in one they turned themselves towards the East as it were the Clymate whence the Sunne by expelling the darkenesse reduceth the day Dyonis Areop de Hierarch Eccles c. 2. Cyrill Hierosol Cateches 1. mystagog Gregor Naz. Orat. 40. Hieron upon Chap. 6. of Amos. Ambros de â—is qui mysteriâ—s initiantur c. 2. Moreover with respect to the same image or representation as before also is observed the continuance of Christian Apostacie or of Christianisme defiled with Idols is defined by moneths according to the motion of the Moone but of the woman and the Witnesses persevering in the â—aith of Christ by yeers and dayes according to the motion of the Sunne Yet to whether interpretation I should rather incline I am doubtfull and whether to one of the two onely or to both Surely the Apostle to the Galathians Chap. 4.3 seemeth to call both of them as well the Mosaicall paedagogie as the worship of the Idols of the Gentiles promiscuously the elements of the wâ—rld the Church of Christ glorieth that both are put under her feet Let the Reader use his judgement And she being with childe cryed travelling in birth and was in Vers 2. paine to be delivered The Church as universally and seperately considered as an Idea is a Mother but as she is considered in relation to the severall persons which are continually begotten in her she hath an off-spring which she is said to travell with and bring forth to God This in the Prophets is so familiar that concerning that there is no need to adde one word You may see Ezek. Chap. 16. unto vers 21. likewise Chap. 23. vers 4. Esay Chap. 54. Hosea Chap. 2. vers 4 5. The Allegorie therefore in this part is not to be wrested by any mans importunitie to wit that he seperate the Mother from her offâ—â—ing which yet otherwise may grow together into one and the same Church Kimchi upon Hosea 2. vers 3 3. The Synagogue or Congregation is compared to a Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of universality but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Chap. 12. particulars to children But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and torments by reason of which the woman in travell cryed were those grievous persecutions which the Primitive Church suffered in bringing forth For it is plaine that tribulations and adversitie are likened to the sorrowes of childe bearing Whence those words of Esa Chap. 66. 7. Before she travelled she brought forth before her * Partus paine came she was delivered of a man childe The Chalde paraphraseth Before tribulation come upon her she shall be redeemed before great feare come upon her as the sorrowes of a woman in travell her King that is the Messiah shall be revealed But Ieremy Chap. 30. vers 6 7. â—e interpreteth this representation Aske ye saith he and see whether a man doth travell with childe Wherefore doe I see every man with his hands on his loynes as a woman in travell and all faces are turned into * Auriginem palenesse Alas for that day is great so that none is like it it is even the time of Iacobs trouble but he shall be saved out of it See also what our Saviour calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24. 8.9 Mark 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the beginning of sorrowes c. And there appeared another wonder in heaven for behold a great Vers 3. red Dragon having seven heads and tenne hornes and seven crownes upon his heads And his taile drew the third part of the Starres of heaven and did Vers 4. cast them to the earth A wonder or representation of the Empire of Rome Heathen worshipping the Dragon whose marks are every were seven heads and ten hornes seven heads indeed as well for the seven hils upon which the Citie was builded as also for the seven sorts of â—overnours who were successively to governe that Citiâ— the ten hornes for the ten Kingdoms which were to arise in the time of the last head to which they grâ—w which interpretation is not mine but the Angels Chap. 17. where the more proper place will be to handle these things if any thing be to be added In the meane time another Character of the Romane Empire is added to these whereas it is said he drew the third part of the starres of heaven with his tayle and did cast thâ—â— to the earth that is he subjected the third part of the Princes and Rulers of the world to his Empire For even so much to wit the third part of the knowne world in Iohns age the Dominion of Rome did comprehend Chap. 12. within its limits But a tayle out of the learning of the Indians with Achmetes signifyeth the attendants and traine of authoritie Apot. 152. but what more the tayle of a Serpent intimateth shall anon be seene And these truly were the Characters of the Romane Empire generally but thâ— effigies of a Dragon doth more-over point out the worshipper of the Dragon and the enemy of the Seed of the woman in speciall that is Rome heathen enemy to Christianâ—tie and since he is red also this noteth that he is terrible and red with the blood of the Saints Moreover the type of the Dragon seemeth to have reference to Pharaoh the cruell and malignant enemy of the old Synagogue bearing children in Egypt in like manner as the Romane Dragon was of the Christian Church bringing forth her children For even he likewise for the same cause is represented by a Dragon Psal 74. 13 14. Thoâ— didst divide the Sea by thy strengâ—h thou brakest the heads of the Dragons that is of the Egyptians in the waters Thou brakest in pieces the heads of Leviathan the Chalde of Pharaoh thou gavest him to be meate to the people inhabiting in the wildernesse Esay 51. 9. Awake Awake thou put on strength oh arme of the Lord Awake thou as in the
worsâ—ipped that first Beast which being healed of the mortall wound rose out of the Sea By what way and by what means and crafty fetches he compassed it that he dâ—â—larâ—th particularly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which followeth For saith he â—â—â—â—th great wonders so thâ—â— he makethâ—fire come Vers 13. 〈◊〉 from heaven on the earth in the sight of men And deceiveth them that dwell on the earth by reason of those Chap. 12. miracles which he had power to doe in the sight of the Beast Vers 14. saying to them that dwell on the earth that they should make an Image of the Beast which had the wound by a sword and he lived For he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew van and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is a conjunction not onely Copulative but also disjunctive rationall causall ordinative explanative as the reason of the sense requireth which once to have shewed let it sufficâ— Now to the matter The Pseudopropheticall or Pontificiall Beast was the authour unto the nations of establishing that tenne horned Beast whereby the power of the Dragon revived For by wonders and miracles he perswaded them to consent with him in framing the Image of the Beast slaine in the sixt head Which at length being formed according to his pleasure that wound received in the state of the Dragon seemed to be cured and the Dragon-worshipping Beast to be renewed by the bringing in of new Idolatrie and tyranny like the former For the Romane Beast of the last head is the Image of the Beast slaine in the sixt head He said saith he to them that dwell on the earth that they should â—ake Vers 14. an Image of the Beast which had the wound by a sword that is his Image in such condition as it was when he received the wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he lived that is and so at length the Beast revived or was renewed For these words doe not belong to the description of the Beast whose Image was to be expressed as it were the words of the false Prophet speaking but of the Angel reporting or bringing in the event of that counsell to wit so that slain Beast revived And it is as if he had more at large said after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—ying to them that dwell on the earth that they should make an Image of the Beast which was wounded with the sword and they did so and he revived As 2 King 20. 7. Esay said Take a â—â—mpe of dry figges and they tooke and laid it on the boyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—e râ—oâ—vered that is to say Ezechias or the boyle Doubtleâ—â—e this is that which was said in the description of that Secular Beast that the Dragon gave him his power and grâ—at authoritie and thereupon his mortall wound recovered that is the Dragon imprinted the forme of his worship and authoritie upon a Beast of another religion whiles he placed his Angels or Chap. 13. * Daemons Devils not indeed as in time past by those titles by which they professed themselves enemies of our Lord Christ but under colour of Christian Religion to be worshipped by the names of Saints and good Angels yea and O blasphemie of Christ himselfe For he who worshippeth Idols by what name soever he calleth them worshippeth Devils Yea and that nothing might be wanting to the full Image of the slaine Beast that is of the Dragon the Pope himselfe also caused himselfe to be honoured with divine honours and authoritie peculiar to God as certaine Emperours worshippers of the Dragon had done so that he as God sitteth in the Temple of God 2 Thess 2. 4. shewing himselfe that he is God as Paul saith Which although Iohn or the Angel revealing the history of the Beast unto him doth not here specially touch yet under the generall name of an Image he would have it comprehended a part of that similitude wherein the slaine Beast is resembled And hitherto of the framing of the image now of the wonders used for perswasion thereof He doth saith he great wonders so that he even maketh fire come down from heaven on the earth I should here not unwillingly fall into the opinion of Graserus if it could be warranted by the writings of the Hebrews that this bringing fire from Heaven should be spoken by a proverbiall hyperbole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for amplification of that which went before as if it had been said He doth great wonders yea even such and so great that they may seeme not farre different from the miracles of Eliah himselfe by which he did vindicate the true worship of God For the Iewes commonly saith Graserus doe attribute so much to that miracle of Eliah that they use it proverbially for all wonderfull workes wherein the glory of God is more coâ—spicuous But if any man be not pleased here with let him follow the Complutense reading witnessed also by many other coppies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth great wonders and causeth that fire commeth down out of heaven upon the earth and so as if the summe of those things which are more largely set forth afterward were propounded in these words let him interpret it of a double kinde of means which the false Prophet should use to induce the inhabitants of the Christian world to frame anew the Image of the Beast slaine in his sixt head that is to say by provision of miracles and excommunication By the one Chap. 13. of which he might draw the nations unto errour by the other he might breake the contumacy and pride of the stubborn For both these and to what end they tend are handled in order in the words following Concerning the wonders in these words And Vers 14. he deceiveth them that dwell on the earth by the wonders which he had power to doe saying to them that dwell on the earth that they should make the Image of the Beast which was wounded with the sword and the words that follow to the 16. vers But concerning Vers 16. excommunication in these He causeth all to receive a marke in their right hand or in their foreheads and that no man might buy Vers 17. or sell save he that had the marke or the name of the Beast or the number of his name A Synechdochicall speech whereby the censure of the Ecclesiasticall Anathâ—ma is meant by the forbidding of commerce with others And that truly is not unaptly resembled to fire from heaven or lightening For what is it I pray you in the name of God to deliver any one over to that eternall fire other then to call for fire from heaven especially since that punishment of the wicked proceeding from God is againe and againe in this booke set forth by the lake of fire and brimstone or Asphaltites where Sodom and Gomorrha were burned with fire rained down from heaven Yea
Commons House Munday Febr 21. An. Dom. 1641. IT is this day Ordered by the Committee for Printing and Publishing of Books c. That Mr Jackson Minister of Saint Michael in Woodstreet London be desired to peruse Mr More his Translation of Mr Mede his book on the Revelation this day presented to the said Committee to be licenced and to report to the said Committee his opinion therein and concerning the Printing thereof Iohn White I Have according to the Order of the Committee for Printing c. read over Master More his Translation of Mr Mede his booke on the Revelation and finde it to be exactly Translated and that the book it selfe gives much light for the understanding of many obscure Passages in that sweet and comfortable Prophecie and though Master Medes opinion concerning the thousand years of the seventh Trumpet be singular from that which hath beene most generally received by Expositors of best esteem and I conceive hath no just ground yet he therein delivers his judgement with such modestie and moderation that I think the Printing of it will not be perillous and therefore conceive that the publishing of this Translation is a good work and may with Gods blessing yeeld much comfort to many April 18. 1642. Arth. Iackson IT is Ordered by the Committee of the Commons House of Parliament concerning Printing this eighteenth day of April 1642. That the book Intituled the Key of the Revelation c. be Printed Iohn White The Key of the REVELATION searched and demonstrated out of the Naturall and proper Charecters of the Visions WITH A Coment thereupon according to the Rule of the same Key published in Latine by the profoundly Learned Master Joseph Mede B. D. late Fellow of Christs Colledge in Cambridge For their use to whom God hath given a love and desire of knowing and searching into that admirable Prophecie Translated into English by Richard More of Linley in the Countie of Salop. ESQVIRE One of the Burgesses in this present Convention of Parliament REVEL 1.3 Blessed is he that readeth that is interpreteth and they that heare him that interpreteth the words of this propheci◠and keepe those things that are written therein for the time is at hand that is is now present wherein the same things shall begin to be fulfilled and daily more and more shall be fulfilled With a Praeface written by Dr Twisse now Prolocutor in the present Assembly of Divines Printed at LONDON by R. B for Phil. Stephens at his Shop in Pauls Church-yard at the signe of the gilded Lion 1643. A PREFACE written by Doctor Twisse shewing the Methode and Excellency of Mr Medes interpretation of this Mysterious book of the REVELATION of Saint JOHN MAny shall runne or passe to and fro and knowledge shall be encreased Dan. 12. 4. I lighted some times upon a wittie interpretation of this passage in a certain Manuscript and the interpretation was this That the opening of the world by Navigation and Commerce and the increase of knowledge should meet both in one time or age The observation is justified by experience howsoever Divines may judge as they see cause of the congruitie thereof unto Daniels text And this increase of knowledge which these latter times have brought forth appeares in nothing more remarkeably then in the interpretation of this mysterious booke the Revelation of Saint Iohn And as the mother of Solomon saith of the vertuous woman whom she describeth Pro 31.29 Many daughters have done vertuously but thou surmountest them all In like sort may it be said of Mr Mede in reference to his Expositions of the Revelation Many Interpreters have done excellently but he surmounteth them all Neithere should this seeme strange that being advantaged by the labours of those that went before him hee hath added something of his owne wherein hee hath surpassed others yet without disparagement to any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man may adde something to the labours of others as Aristotle hath it Ethic. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these meanes Arts grow to perfection Thus wee salve the credit of ancient Writers though in some things many of the present age doe excell them for they have carried us on their shoulders to a great height by their instructions and for us to soare a little higher it is no great advancing of our abilities certainly no disparagement at all to them by whom we have profited in an high degree Thus a dwarfe lifted up on a tall mans shoulders may easily discover much more then hee thankes be to the tall man for it Thus a Wren carried on an Eagles shoulders to the highest pitch of her soaring aloft if when the Eagle is weary the Wren springs up somewhat higher this is no great glory to the Wren much lesse any dishonour to the Eagle Yet to confesse a truth Master Mede hath many notions of so rare a nature that I do not finde he is beholding to any other for them but onely to his owne studiousnesse and dexteritie with the blessing of God upon his labours And here First I doe observe Gods direction of him in the course that he hath taken 1. As First in his Clavis Apocalyptica the Key of the Revelation wherein hee hath drawne together the homogeneall parts of it dispersed here and there yet belonging to the same time the indistinction whereof may expose many to no small errour ere hee be aware conceaving all the Passages in the Revelation to be ordered in place according to the order of time wherein they were fulfilled which is found to be other wise as in the Key is manifested representing many perticulers mentioned in different places yet belonging to the same time 2. Secondly the Authour gave himselfe to write Specimina Essayes wherein he goes over every part of this book excepting the three first Chapters taking a generall view of each as he goes 3. Thirdly he proceeds to a more full Comentari◠from the fourth Chapter to the fourteenth that which followeth from thence to the end containes onely his former conceptions which he called Specimina Essayes or first adventures Secondly whereas in performancies of this nature two things are necessarily required 1. A right discerning of the meaning of the words and phrase which for the most part is Figurative and Tropicall the more exactly to finde out the sense of the Prophecie thereby 2. A right accomodation of each part unto the proper time of the Historie concerning the accomplishment of things foretold 1. As for the first of these the whole Body of the Revelation for the most part being carried along by Figurative expressions it is requisite to observe the Genius of Scripture phrase in this kinde wherein Master Mede excells and hereby the sense is cleared in such sort as to give great satisfaction As in opening the mysterie of the battell in heaven Revel 12. and the casting downe of Satan unto the earth hee shewes that States and Kingdomes in the world Politicall are indeed
much answerable to the condition of the world Naturall and accordingly represented in Scripture for as the world Naturall consists of heaven and earth so in each State a Kingdome is found somwhat answerable hereunto and that is the Nobilitie and the Laitie And as in heaven there are Sunne Moone and Starres of lesser and greater magnitude so in every Kingdome there is a King and Queene and Nobles and that in great varietie of degrees of magnitude And as in the earth there is great variety of creatures as of trees of various sorts and of herbs and flowers so in the people of any Common-wealth is found great varietie of differences And upon this ground and by this course of interpretation which hee taketh whereas other Writers many times give prety interpretations which the Reader perhaps could wish to be true Mr Mede by his grounds and manner of proceeding convinceth the Reader of the truth of that sense and meaning the Text which is delivered by him even to admiration 2 And when this is done as for the accomodation of the matter of fact in this prophecie thus interpreted by him unto its proper time this requireth great skill in History and I have found that Master Medes friends who have been acquainted with the course of his Studies would give him the bell for this as herein out-stripping all others Thirdly I have observed some notable distinctions in this Comentarie of Master Mede which have given me great content as giving great light to the cleare understanding of many things which otherwise would prove very obscure As for example 1 The distinction between the book-sealed with seaven seales which he calles the greater book the contents whereof indeed are very large containing an History from the beginning of the preaching of the Gospel to the end of the world and this hee saith containes fata imperij the fortunes oâ— destinies of the Empire 2 and the little book mentioned Revel 10. which he saith containes fata Ecclesiae the fortunes or destinies of the Church The first containes the seaven Seales and the seaven Trumpets for the seaventh Seale produceth the seaven Trumpets 1 The six first Seales containe the Storie of the Empires continuance unto the dayes of Constantine included in whose dayes there being a strange Metamorphosis of the Empire from Heathen to Christian this change is represented in such a manner as if it were the ending of the world and the beginning of a new which in my conceit seems very judiciously delivered by him 2 Then the seaven Trumpets which are the contents and matter of the seaventh Seale represent the judgements of God upon the world for standing out against the Gospel and shedding the blood of the Saints 1 By the heathen Emperours and for that cause ruine was brought upon the Empire by degrees untill it was rent and torne into ten Kingdomes which is set forth by the parts thereof in foure degrees and accordingly that â—ills up the materiall contents of the foure first Trumpets 2 The other three Trumpets are called Woe Trumpets containing the judgements of God upon the Antichristian world the degenerate States of Christendome First by the Saracens the contents of the first Woe Trumpet 2 By the Turkes the contents of the second Woe Trumpet chap. 9. 3 By the end of the world Revel 11. 15. 2 Another distinction there is mentioned by him and which carrieth great light with it of great use for the clearing of the state of Christs glorious Kingdom here on earth and that is Revel 21.24 And the Nations that are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which escape the fire or are saved from the fire at Christs coming shall walk in the light of new Ierusalem by which it appeares clearly that new Ierusalem is one thing and the Nations that escape and are saved from the fire wherewith the earth and all the workes thereof shall be burnt in the day of Christs coming 2. Pet. 2. and 1. Thes 1. and 2. these I say are another thing and must be distinguished from new Ierusalem For in the light of this new Ierusalem those nations shall walk as is expresly testified And the distinction Mr Mede conceaves to be this By new Ierusalem is meant Christ and his raised Saints who are called the Saints whom he shall bring with him 1. Thes 4. and by the nations are meant all the faithfull servants of God who shall be found here alive at Christs coming 3 And I finde that the want of distinguishing these the ancient Fathers and perticularly Epiphanius have discoursed very wildely against the glorious Kingdom of Christ here on earth yet in just opposition to the Corinthians whose guise it was to discourse very carnally of the glorious Kingdome of Christ The consideration whereof moved Austin to relinquish the doctrine of Christs Kingdome here on earth which formerly hee embraced as himself professeth in one of his works Decivitate Dei where he treats thereof 4 Yet as Mr Mede hath in my judgement exceeded in merit all others that went before him in this Argument so others after him may go beyond him in some perticulars As to instance in a perticular or two or three 1 The discovery of the true meaning of the number of the Beast 666. by Mr Potter wherewith Master Mede himself was exceedingly taken even to admiration professing it to be the greatest mystery that hath been discovered since the beginning of the world 2 The same Master Potter hath other strange mysteries to be discovered out of the same number and especially out of the fraction thereof which as yet he hath not made publike 3 So likewise in explication of the mysterie of the two Beasts mentioned Revel 13. hee differeth from Mr Mede And I have seen an excellent discourse thereupon but as yet he hath not communicated it to the world What cause have wee to blesse God for bringing us forth in these dayes of light may we not apply that of Esay unto these times when darkenesse Esay 6â— 2. covered the earth and grosse darkenesse the people the Lord hath risen upon us and his glorie hath beene seene upon us 1 Not onely in respect of the great Reformation wrought in this Westerne part of the world an hundred yeeres agoe and more God awaking as it were out of a sleep and like a gyant refreshed with wine and the Lord Christ awaking and stirring up his strength for the raising up of Iacob and restoring the desolations of Israel and blessing us with a resurrection of his Gospel and discovering the man of sin and blasting him with the breath of his mouth 2 But also opening the mysterie of the slaughter of the Witnesses which we have just reason to conceive to have beene on foot divers yeares not by judiciall proceedings only in the Martyrdom of Gods Saints but by the sword of war First in the Low-Countries then in France after that in Bohemia then in Germany which how long it should continue
length that his seat was to be shaken and his kingdome darkned appeareth chap. 16. ver 10. Therefore five of the Vialls at the least are powred out before the sixt trumpet left sounding and I beleeve also the sixt for the seaventh Viall which is the Viall of conâ—ummation there verse 17. 18. doth therefore concurre with the beginning of the seaventh trumpet which likewise is the trumpet of consummation chap. 10. ver 6. The fourth Synchronisme Of the thousand yeeres of the Dragons or Satans being bound with the seaventh trumpet or space from the destruction of the Beast Chap. 20. That this of the binding of Sathan may the better be understood Chap. 11. that is to be premised before the demonstration that in the text it is said that then thereupon Satan is not onely cast into the bottomlesse pit but there shut up and moreover chap. 20. 3. that the Angel had sealed it up upon him that hee should no more seduce the Nations untill the thousand yeers were consummate that is had surely enclosed him that at no hand hee should come forth For it was the manner of the Hebrewes and neighbouring Nations when they would surely shut and make fast a doore they sealed it So the stone put upon the Lions denne whereinto Daniel was cast king Darius sealed with his ring and with the ring of his Lords Daniel 6. * In the Apocryphall History the servants of Daniel shut the doores of 〈◊〉 and Dâ—agâ—n verse 11. the teâ—ple of Bel and seale it with the kings ring Likewise the Jewes Matth. 27. 66. did shut the Sepulchre of our Saviour or madeit sure by seâ—ling the stone c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe mutually expound themselves For it is one thâ—â—g to be cast downe from heaven Chap. 12. which so many apply to this place and quite another to be bound to be shut up in a bottomlesse pit and to be sealed The first taketh not away the libertie of wandring abroad and doing hurt but the other by no meanes suffereth to come out of his prison yea I dare affirme that none of those things which are related in the 20th Chapter doe appeare in the 12. neither againe concerning that which is rehearsed in the 12. Chapter is there any word extant in the 20. so far it is off that the same thing should be represented in both Let us examine it a little In the 20. Chap there are four things related of the Dragon First that hee was apprehended by the Angel which descended from heaven Secondly bound Thirdly cast into a bottomlâ—ss â—pit Fourthly that he was shut up and sealed But thou shalt finde none of these in the 12th chap. Likewise that one thing which is declared in the 12. Chapter concerning the casting down of the Dragon from heaven into the earth of that there is not one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sillable in th 20th yea it may plainely bee gathered out of the context that that was not at all then done for it is said there that the Angel which did come to binde the dragon descended from heaâ—en therfore the dragon was even then upon the earth For otherwise wherefore should the Angel descend from heaven to apprehend him hereupon cha 12 Michael descended not froÌ„ heaven but in the very heaven he fighteth hand to hand with the divell These things thus premised let us come to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration of the Synchronisme 1. Arg. Vnder the first six seales the Dragon or Satan was free Arg 1 and loose likewise under the first six trumpets of the seventh seale therefore it remaineth that the 1000. yeeres of the binding of Satan are cast upon the time of the seventh trumpet For that Satan or the Dragon was not bound while the six first seales did yet run their course appeareth by this that during all that space he brussling with seven heads and seven Crownâ—s fought in heaven with Michael about the child-birth of the woman as lately hath been shewed Synch 2. But neither came it to passe in the six first trumpets of the following seale for this is the time of the woman in the wildernes and of the raigning ten horned Beast as appeareth out of the first Synchronisme of this part Surely it was far wide that the Dragon should be thought to be bound while the woman lived in the wildernesse who being throwne downe by Michael from heaven did endeavour to drowne her in her â—light with the flood of waters which he cast out of his mouth and then when this tooke none effect according to his minde the earth swallowing up the flood and the woman now received into the wâ—ldernesse being inflamed with wrath and fury hee went to make warre with the remnant of her seed which kept the Commandments of God and had the testimonie of Jesus Chap. 12. verse 13 15 17. Are these tokens of Satan bound But let us see also concerning the Beast and heare how the Dragon was bound under his raigne to wit the Dragon gave his power and his throne and great authoritie and all the world wondring followed the Beast and they worshipped the Dragon which gave power unto the Beast chap. 13. verse 2 3 4. But perhaps Satan was able to doe all these things from out of his prison certainly being shut up and sealed he could not But that there may be no shifting place left and that it may plainly appear how free and loose the Dragon was yet to commit those same villanies from which being once imprisoned he is said to be restrained behold another * Aiuâ—â—â—m scholler of his the falâ—e prophet being the inseparable companion of the ten horned Beast the administrator of his Bestiall authority of whom thou hast it expresly written that he did great wonders and that he deceived the Chap 13. 13 14. inhabitants of the earth by the signes which were permitted him to doe will any one now eaâ—â—ly beleeve these Beasts carrying things thus thâ—t the 〈◊〉 that is Satan was bound that he was cast into a bottomlâ—ssâ—â—it and 〈◊〉 up that hee might not deceive the people 〈…〉 â—ccording to the 20th chap. ver 2.3 Moreover out of the trumpets themselves for halfe the time at least an arguâ—ent is not wanting of the devils libertie and freedome â—or what is that king of the locusts of the fifth trumpet which is called the angel of the bottomlesse pit whose name in Hebrew is Aâ—addon and in Greek Apollyon and whom Saint Iohn painteth out to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him who fel from Chap 〈…〉 heaven lately into the earth that very same Dragon and Satan whom Michael before the sound of the trumpets had thrust downe from heaven unto the earth Neither doe I remember that in the whole Revelation there is read of any other besides him to have fallen upon the earth neither doe I know
gods so greatly in danger to denounce war against Christs Standerd-bearers to fight with their forces and being even conquered to renew the battell with all their strength were slaine with admirable slaughters discomfited and put to â—light untill at last the estate growing desperate there was none could be found to succour any more the Romane religion entring into ruine with so great a crash So I conceive I have comprehended in a few words whatsoever the holy Ghost would set â—ut by those lofty allegories pertaining to this seal And this is the first fulfilling of the victory of Christ the foundation whereof was laid in the first seal For the noting of which in what age of the Empire it should happen the seales which hitherto have gone before doe serve the differences of time which in the meane space did run on being foreshewed It remaineth now that we apply to the severall parts of the propheticall Chap. 6. allegorie the interpretation already given and shew the reason thereof which we will doe the whole context being first se â—efore our eyes which is thuâ— 12. And I beheld when he haâ— opeâ—eath sixt seal and lo there was a great earthquake and the Sâ—n became as black as sackcloth of haire and â—he whole Moone became like blood 13. And the stars of heaven fell upon the earth as a figâ—ree â—asteth her unripe figgs when it is shaken of a mighty windâ— and the heaven departed as a booke that is rolle together 14. And every mountain and Island were moved out of their places 15. And the Kings of the earth and the great men and the tribunes and the rich men and the mighty and â—very bond â—an and every freeman hide themselves in dens and the rocks of the mounâ—ains 16. And said to the mountains and rockâ— fall on us and hiâ—e us from the face of him that sitteth upon the throne aâ—d from the wrath of the Lamb. 17. Becâ—use the great day of his wrath is come and who shall be able to stand These representations of terrible slaughters and as I may say turning things upside down are oâ—dinary used by the prophets Majeâ—onides Moâ—e Neb part 2 cap 29. The Aâ—aâ—ians say of him to whom some singuler miâ—forâ—â—ne hath happened that his heaven iâ— turâ—ed o eaâ—th or hath falleâ— upon hiâ— eaâ—th compare it wâ—â—h â—amenâ— â— 1 Chap. 6. after the custom of the East as our poets also have their figures their ornaments So Ieremy chap. 4. 24. he desâ—ribeth the destruction of Iudea as if all things were to be reâ—uced to tâ—e ancient Chaos I beheld the earth saith he and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was without forme and void and the heavens and there was no light in them I saw the mountaines and lo they were moved and all the hils and they were disordered See the rest likewise Ioel chap. 2. 10. of the horrible destruction thereof by the army of the Northerne Locusts The earth trembled saith he before him the heavens were moved â—he sun and moone were darkned and the stars withdrew their brâ—ghtnesse But let us handle every one of them more distinctly Behold saith he there was a great earthquake in the Greeke Verse 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a shaking of heaven and earth as in the words following is manifest For the latine word terrae motus not doth fully expresse the Greek For such aâ— earthquake witnesse the Apostle Hâ—brewes 12. 26. upon the place of Haggai yet once more and â—aggai â— 6. I will shake the heaven and the earth sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hag. 2.6 the change of those things that are shaken which may be confirmed out of the same Haggaus Vers 21 22. of the same chaptâ—r where he iâ—terpreteth this parable of the change and alallteration of the kingdomes of the world by way of further explication I will shake the heaven and the earth and will ouerthrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of kingdomes and will destroy the strength of the kingdoms of the heathen c. we therefore as els wher in the Apocalyps so here also will understand by the shaking of the earth and heaven the ruine of things and as it were the turning of things vpside downe And now the object of this change as of the former chaunces also under the Seales is the Romane Empyre but not the Politique gouernment by the Cesars for this forme is not yet to be dissolved but as it is subiect in a religious respect to Satan as Prince and to his angells the divells This â—ivellish government of the Roman Empyre the storme of which resteth vpon this Seale shall be overthrowne and broken in peeces with a great noise And the Same becamâ— black as sackcloth of haire and the Moone became as blood that is through defect of â—he adjective became ellipsim as redd as blood now it is a circumlocution of the eclipse of the ligths where in the Sunne is wont to appeare black but the Chap. 6. Moone reddish To which that of Esay chap. 13. 10. concerning the punishment of Babilon is altogether like The same shall be darkened verse 21. in his rising and the Moone shall not give foorth her light Septuagiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mattheu 24. 29. neither is there any other sense to be made in the opinion of Aben Ezra of that in the same Esay câ—ap 24. concerning the dstruction wherewith the Lord being about to raigne in Ierusalem all on as in this Seale would puâ—nish the hoaste of heaven an high aâ—d the Kings of the earth vpon the earth The moone saieth he shal be confounded and the sunn shal be ashamed that is both Verse 23. of them as if they hid their faces for shame shall be covered with daâ—kenes when the Lord of hoasts shall raâ—gne iâ— mount Sion and in Ierusalem and in the sight of his auncients gloriously But what doe these thinges thou wilt say belonge to the Romane Demonarchie hearken and I will tell thee In the prophets as thou shalt heare anon in the following visions every kingdom and bodie of goâ—ernment resembleth the world as the partes also the heaven the earth the stars serve for that repreâ—entation * That it was common with the Easterâ—e nations to vse the parable of the world to figure things it may appeare by the chimi call philosophy proceeding from the Arabians and â—gyptians wherin all most every wordly body likned to the world is said to be compact of heaven Earth and starrs for proofe whereof to omitt others that on place of Esay suffizeth chap. 51. 15. I am the Lord thy God who divided the Sea it is the Red sea and the waves thereof roared the Lords of â—oasts is his name 16. And I putt my words in thy mouth that is I give thee my law and covered thee with the shadow of mine hand that I may plante the heavenâ— and lay the foundation of
religiously against the people of the Dragon yet with this differance that there was onely one Prince of the hoste of heaven the Lord Iâ—hovah who made heaven and earth Against whom though Autiocâ—us might exalt him selfe yet he could not throw him downe from heaven but heere in the Romane heaven there were many Princes or Divells â—ll which wholy the Emperors the sâ—anderd bearers of Christ threw downe Add here unto that this exposition may be confirmed by the Synchronisme of the dragon throw down from heaven with his guard chap. 127. The dragon fought and his Angels eight but they prevailed not neither was their place found any more in heaven nine For the great dâ—agon was cast downe which is called the devill and Satan and his Angels that is to say devils worshipped by the names of gods with him c. It followeth And all hills and Islands were removed out of their places Perhaps mountaines and Islands may be taken for â—eâ—se 14. men of loftier and meaner condition which are presently in the next verse reckoned up but that the name of an Island agreed not to this interpretation It seemeth therefore more probable if it go thus that both do signifie men of a lofty estate because that Chap. â— both are eminent the hills upon the earth the Islands in the Sea But what if we understand here by Islands not land raised up in the midst oâ— waters but Churches as they were called which being environed with a publike or private enclosure were separated from the buildings neer adjoyning So then may we not take both as well the mountains as the Islands to be meant of the Temple and shrines of idoks to be throwen downe in this tempest through the Romane Empire There is none but seeth how fitly the not on of mountaines agreeth with such an interpretation as this who is not ignorant that it is the custome of idolaters to build their Altars and shrines for their gods in such high places whereupon every where in the old testament the name of high places is frequent yea Ieremy 3. 23. of the mountaines and hills themselves to be understood of the chappells of idolles Truely saith be the hills were liers and the multitude of mountaines c. Neither now doe Islands taken for Temples refuse such interpretation since it is a chiefe property in Temples that they be like Islands that they be prophaned neither by communion or else by joyning to the walls of other houses But if that happily please not that one and the same thing be represented by two names if thou wilt and pleasest take mountaines for chappâ—ls in the country and fields and Islands for Temples of idolls in cities But in such things as these such small matters seeme not needfull to be curiously sought out as neither happily in generall is every small moment of propheticall allegories so carefully to be examined by the event It is enough if the summe of the matter every where agree Now this demolishing of shrrines and Temples came to passe by the same Author the most godly standard bearer of Chap. 6. Christ Theodosius For Constantin the great onely shut up the Temples of the gods he did not abolish them Except at Consâ—antinoble and neighbouring places Iulianus opened them again This man at length commanded them to be utterly defaced Thâ— history is obvious to any neither is it needfull that I here rehearse what is recorded of that matteâ— in Ecclesiasticall writers Yet happily â—t will not be unpleasing to heare Zosimus a pagan historian complaining or chaffing at this so cruell destiny of his gods The holy places faith he of the gods they â—attered downe throughout all cities and countries and so much they were all endangered who thought them to be gods or at all looked up to heaven and did a dore those things which are beheld therein Surely after what manner the Lord when he was about to leade old Israel out of the Aegyytian bondage is said to have executed judgement upon the gods of the Aegyptians Exodus 12. 12. Num. 33. 4. after the same manner here being about to deliver his Christ an people from the Râ—mane tyrannie he executed judgement upon the gods of the Romanes But thou wilt say had the gods no Atlantes when there was such trouble and the heaven mingled with the earth who might underpropp their falling heaven with their souldiers and encâ—unter the standard-bearers of Christ so throwing all downe Yes truely they had but they ranne the same fortune with their devills For the Kings of the earth faith he and the great men Verse 15. and the Tribunes and the rich men and the mighty men and every bondman and freeman that is Maximianus Gallerius Maxâ—ntius Maximinus with Martinianus Cesar Licinius â—ulianus Emperors Chap. 6. adde also if â—hou wilt Eugenius and â—rbogastes tyrants with all the companions of their infidelity of what order and degree soever who with might and maine endeavoured to defend their ancient Religion and to help the state of their gods now going to destruction and to restore it now fallen and lâ—st at last were brought to such streights that they hide themselves in the Vers 16. dens and Rockes of the mountaines And said to the mountaines and to the rockes fall upon us and hide us from the â—ace of him that fitteth upon the throne and from the wrath of the Lambe For Verse 1â— the great day of his wrath is come and who shall be able to stand It is a shamefull representation as well of them that flye and hide themselves as also of those that are weary of their lives through despaire of their estates The like unto which thou hast concerning the destruction of the inhabitants of Jerusalem Luke 23.30 Likewise Hosâ—a 10. 8. of the destruction of Samaria and of the â—dollâ— thereof but the whole Esay 2. 18. But here the Reader may observe this first that in these words is contained the key for the opening of this whole vision to wit that here is handled some glorious victory of the Lambe whereby he subdueth and overthâ—oweth his enemies with a deadly destruction Furthermore since these whose destruction is described flye from their enemie the Lambe and are willing to bee hidden from his wrath thence it may appeare though it bee directed by no Synchronisme that that destruction is not to bee applyed in no hand to Christian Kings but strangers from Christ and thereupon ought not to bee interpreted of the slaughters brought upon the then newly Christian Empire by the Goths and other barbarous Nations That which lastly the Kings Princes Tribunes and the other Gentiles which were in the same condition with them doe adde Chap. 6. That the great day of the wrath of the Lambe was come and that Verse 17. none could be able to stand They are the words of men acknowledging the power of Christ whom untill this time they had contemned in respect of their
other Magistrates there yet remained But these being all taken away which commeth to passe in this Trumpt what was there but darknesse and a totall eclipse of the light aswell of the day as the of the night to wit which appertained to her to whom the third part of the light of heaven was due The representation of the sun the moone and stars in this understanding is most usuall with the Prophets as Esay 13 10. also 60. 20. Where for thy Sunne shall set no more and thy Moon shall not be in the waine c. The Targum hath Thy kingdom shall never cease he speaketh to Ierusalem and thy glory shall not be taken from thee Also Ier. 15.9 where concerning Ierusalem The sunne thereof hath set whilst it was yet day The Targum turneth Their glory departed in their life time And Ezâ—k 32. â— That concerning Pharaoh when I shall put thee out I will cover the heavens and make the stars thereof dark The same Paraphrast turneth it Tribulation shall cover thee when I shall put out the Splendour of the Glory of thy Kingdome c. Let the Reader transferre hither also those things which I have noted before out of Achmetâ—s to give light to the sixt Seaâ—e which it is admirable to see how they agree Of the thrâ—e Woe Trumpets There remaineth yet three trumpets the greatest of all and the most grievous and therefore differenced from the former by the title of three Woes For after the * 〈…〉 explanation of the 4th trumpet I beheld and heard saith hee a certaine Angell flying thorow the midst of heaven saying with a loude voice Woe woe woe to the inhabitants upon the earth by reason of the other voices of the trumpets of the three Angels which are yet to sound Also â—ha 9 12. and 11.14 Doubtles when the inhabitants of the Christian Roman Empire in the mean space while the former Trumpets sounded had defiled themselues with the worship of new idols the trumpets which remained are increased for the punishing now of a double sin For that that sin also of the Roman Empire came moreover into the reckning of a crime to be punished with the former of the death of the Martyrs it appeareth in that to the second Woe is conjoyned this Elogie to wit the rest of the men that were not killed by these plaguer that is as I conceive Chap. 9. ver â—â— truly by that Woe and the former repented not of the workes of their handes that the should not worship Divils and Idols of gold and silver and brasse and stone and wood which can neither see nor here to walke The first Woe Trumpeâ— OR The Fifth Trumpeâ— The first Woe trumpet is long since past That hath sent out to Chap. 9. ver 1â— destroy the world horrible bands of Locusts issuing out of the hellish smoke of the bottomlesse pit now by the helpe of Satan opened that is the Saraâ—ens or Arabians a nation populous and innumerable like Locusts stirred up by the horrible false prophecy of Muhamed to the ruine of so many nations For the smoke ascending out of the infirnall pit is Muhamadisme which the Muhamadan imposters call Gslanisâ—e this newly Verse 20 obscured the world lately inlightned with the Gospell of Christ the son of righteousnesse the darknesse of the heathenish errours Chap. 9â— being dispelled And surely the type of Locusts is the more apt because the Egyptian Locusts also came out of the same Arabia to wit bordering upon Egypt eastward For so Exodus 10. 13. 14. The Lord brought an Eastwinde upon the land and it brought the Locusts and the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt Besides the Arabians are likened to Locusts for the huge multitude of the nation Iudg. 7. 12. The Midianites and the Amalekites and all the Sonnes of Kedem or the â—ast lay in the valley like grashoppers for multitude c. Where is to be observed that the Arabians in holy writ are peculiarly named Sonnes of the east as is Arabia it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the east as in respect of Egypt where the Israelites learnt so call it you may see Gen. 10. 30. and 25. 6. 1. Kings 4. 30. Esay 11. 14. Ier 49 28. perhaps also Mat. 2.1 the same reason plainly for which Asia the lesser is called at this day Natotia and Arabia faelix seated southward from the rest of the Arabiaes Ayaman that is the south When the Queene of the south Matth. 12. 42. But these things by the way The like represeination of Loâ—â—â—â— concerning the Aâ—â—yrians and Babilonians about to destroy Iudeâ— is to be sâ—â—â—e in â—oell in the two first Chapters from whence he will not deny that this type is borrowed who shall compare the description of them Chap. 9. both But that the interpretation thereof is to be â—â—ferred to hostiâ—e bandes Acâ—metes showeth out of the use of the East whose words I have thought sit to be inserted in this place For so hee â—hap 300 out of the learning of the Indians Persians and Egyptians Locâ—sts without doubt are referred generally to the multitude of enemies for so it is registred in holy writt that Locusts goe forth by divine commandement for the destruction of Kingdoms like some Armie This of holy writt is meant of the holy writings of the Indians onely as also whatsoever in this booke rellishetâ— of the knowledge of Christian Religion as will appeare to the Reader He goeth on If any either King or endned with Authority shall seeme to see Locusts going forth against any region in that place let him expect a multitude of enemies with great power and how much damage the Locusts shall doe so much shall they hâ—â—t Now therefore the represâ—â—ntation being conâ—irâ—â—d we shall see of the rest of the deseription There was given to them saieth he verse 3 power such as the Scorpions of the earth have for they had vâ—rse 10. tayles like unto Vers. 3. Scorpions and in them stings with which they might hort and ve 5 their torment is as the torment of a Scorpion when he striketh a man That is they had not onely power proper to Locusts of consuming and wasting the regions over which they swarmed but like monsters tayles as scorpions by the stroke whereof they also diffused their venome An admirable thing A Locust scorpion but what manner of evill he meaneth the symbole of a serpentine kinde seemeth to declare since â— scorpion is a kinde of serpent But by this kinde wher with the devil first deceived maâ—kâ—nde and alienated it from God the Spirit of God liketh to bring him in who was â—urther to seduce men whence that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the serpent the old one which deceiveth the world Chap. 12.9 ad 20.2 The taile therefore of the Scorpion with a stinge doth set ouâ— the propagation of that diabolicall Muâ—ammeâ—â—n false prophecie with its whole
and to build and to plant let no man now marvell that fire or divine revenge is said to proceed out of the mouthes of the witnesses who notwithstanding have the sole power of denouncing it or obtaining it from God So the witnesses doe revenge their own injury it so loweth by what means also they revenge the contumely offered to the Temple of God They have power to shut heaven that it raine not to wit a mysticall Vers 6. raine in the dayes of their prophesie That is they are furnished with the power of the keyes whereby they shut up heaven against these new Gentiles the corrupters of Christian worship that the grace of the blood of Christ sealed by Baptisme be not shed upon them for the remission of their sins so long as they by their Idolatries and Superstitions shall persevere to be the cause of the mourning prophesie of the witnesses I will more plainly expresse it They according to the word of God do debarre from the hope of eternall life promised onâ—ly to the pure worshippers of God those new Idolaters untill being mindfull of their covenant in Baptisme they shall returne to the worship of one God by one Mediatour Iesus Christ forsaking the worshipping of Satan and so shall put an end to the mourning prophesie of the witnesses Even as Elias also restored not raine to the Israelites now almost killed with drought before that the prophets of Baal and his worship were destroyed But of this power of the witnesses we have an example afterwards Chap. 14 9. If any one say they shall worship the Beast and his Image and receive his marke in their forehead or on his hand the same shall drinke of the wine of the wrath of God of the pure wine 10. tempered in the cup of his indignation and he shall be tormented with Chap. 11. fire and brimstone in the presence of the holy Angels and in the presence 11. of the Lambe and the smoake of their torment shall ascend for ever and ever c. To conclude they have power over waters to turne them into Vers 6. blood and to smite the earth with every plague as often as they will Such like power indeed Moses and Aaron used when they brought Israel out of the Egyptian bondage Whence I gather that the power of the witnesses figured by this type pertaineth not to all the dayes of the mourning prophesie but to the end of them or the time of the phyalls to wit when by the conduct of the witnesses or Prophets as it were of Moses and Aaron the Christian people is to be brought out like wise from the tyranny and service of the Beast by plâ—gues expressed after the manner of those of Egypt For truly the first plague of the Phyals doth strike the earth with an Vlcer by the secoâ—d and third the waters are turned into blood the rest doe torment the worshippers of the Beast or the Gentiles abiding in the court of the Temple with other and yet more grievous plagues The interpretation of all which we will reserve to their proper place Let it suffice here to have referred this last power to the powring out of the Phyals It followeth And when they shall be about to finish their testimony the Beast which ascendeth out of the bottomlesse pit shall make warre against Vers 7. them and shall overcome them and kill them Of the function and power of the Witnesses hitherto it followeth now of their destinie which they were to finde at the end of their Prophesie The description whereof is wholly compact out of the historie of the passion of our Lord. For the Lord Iesus likewise when he had ended his preaching of about so many dayes as the prophesie of the Witnesses amount to is slaine by the Romane Governour the Legate of this beast between whom and the Witnesses there is warre but in the time of his sixt head the third day after there being likewise a great earthquake he rose againe And a little after to wit upon the fortieth day being received in a cloud he ascended into heaven All which things God would have to be represented in this slaughter of his witnesses by his owne death that like as they have borne the likenesse of those renowned paires of which is spoken before in the state of their function so they should be made conformable Chap. 11. in suffering and death to their Lord Christ that faithfull Witnesse which truely ought to be both comfortable and glorious to them in the midst of their miseries But let us give light to the text When saith he they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated noâ— of the Preterperfect tense when they have finished the Beast which ascendeth out of the bottomlesse pit shall make war with them and shall overcome them and kill them That is when now part of the holy Citie or inhabitants of the Christian world acknowledging the horriblenesse of Gentilisme repenting of their Idolatries and abominations and clensing the Temple of God within themselves the witnesses rejoycing should begin to put off their sackcloth and to be freed from their daily mourning notwithstanding they should not yet be wholly freed that Romane seven-headed Boast of the last time of which Chap. 13. chasing that the preaching of those mourners had so farre prevailed shall make warre against them overcome and kill them The first of which concerning the mourning of the witnesses already begunne to determine â—ath beene continually performed from the beginning of the reformed Church untill this present The other concerning warre and slaughter I conjecture is yet to come But our Brightman thought it already fulfilled to wit in the Smalcaldian warre under the Emperour Charles the fifth Others apply it to the late ruine of the Churches of Germany And who would not much rather that so lamentable an accident to the Church were past then to feare it to be yet to come But the interpretation is not to be directed according to our wish Yea rather the errour will be with greater danger on that part then on the contrary For the expectation of a future calamity conduceth more to piety then an over-credulous securitie thereof as if it were already past There are two things which perswade me that this last destruction is yet to be feared The first that those lamentable times of the Gentiles trampling under foot the holy Citie or Christian Religion or the times of the forty two moneths cannot be said to have fulfilled their period so long as the Beast shall reigne and therefore neither the Dayes of the Witnesses mourning in sackcloth being of the same time and of the same age with them Another because this destruction of the Witnesses is to be the next antecedent as we shall heare afterwards Chap. 11. to the destruction and ruine of the great Citie that is Rome which the * Series course of
the Phyals suffereth not to be so neet come considering that we have not passed the fourth of them as yet although we hope it is in agitation in the present Germane warres as there it shall be taught But that the ruine of the Citie belongeth to the fifth we shall shew anon Whose forerunner therefore that this destruction shall be which we have in hand it is very probable especially since it is usuall with Christ our Captaine to subdue his enemies and to reward his with victory by the method of the Crosse Neither yet because this destruction is the last and even yet to come can any thing be certainly determined concerning the grievousnesse thereof above all wâ—â— have gone before for happily not so much in respect of the grievousnesse certainly not of the long continuance as that it should be for a signe of the mourning of the Witnesses then forthwith to be ended and of the ruine of the Citie of Rome being at hand therefore it alone of all the destructions wherewith the Beast should afflict the Saints deserved a singular remembrance and description even as indeed the environing of the inhabitants of Ierusalem by the Armie of Cestius Gallus a little before the â—atall siege by Titus was foretold for a signe of the sacking thereof then to approach and to be at the doores For even as our Saviour told his Apostles enquiring the signes of the time of the sacking thereof When ye see Ierusalem besieged by an Luk. 21.20 Army then know that the desolation thereof draweth neere the like may be thought here to be meant of the sacking of Babylon when ye shall see that three yeeres and an halfe slaughter of the Witnesses know ye that the desolation of the great Citie draweth neere But the slaughter where with the Witnesses are foretold to be overcome by the Beast I thinke is to be understood in the most generall signification wherein he comprehendeth death also metaphorically or analogicaâ—ly so called â—or he is said to Dye in that sense who being settled in any state whatsoever whether Politique or â—cclesiasticall or any other ceaseth to be what he was Whereupon also he killeth who punisheth any one with such a death For so in the Sacred stile to live is all one as to be to die not to be In which understanding we are said to die to Satan and to sinne when for the time to come we cease to be their slaves Chap. 11. and to live unto Christ when we beginne to be his And the reason of opposition doth altogether seeme to require that in what manner theresurrection of the Witnesses to life after the slaughter accomplished should be such should be the slaughter it selfe but that appeareth to be analogicall because no resurrection properly so called can be before the coming of Christ under the seventh Trumpet But this cometh to passe while the sixth is in being The killing therefore of the Witnesses if we expound it according to such a rule of understanding it will seeme to be a molestation and dejection of them from the office and place which they a little while had gotten in the reformed Church by the efâ—icacie of their preaching whether it be joyned with corporall death or otherwise so that thenceforth they live not the propheticall life such as then they had lived nor exercise the functions thereof any more Whereby it must needs likewise come to passe that the pillars thereof being taken away and the false Prophets of the Beast being againe brought in instead of the Prophets of Christ the whole politie of the reformed Church as far as this shall happen shall goe to the ground which whether it shall happen sooner or later onely he knoweth in whose hands are times and opportunities In the meane time lest happily any one may be deceived this is diligently to be observed that this last warre of the Beast is not of the same kinde with that which he had waged continually hitherunto against the company of the Saints of which indeed in the history of the Beast it is said Chap. 13.7 That it was given unto him to make wâ—rre with the Saints and to overcome them bâ—t altogether different For wherefore should that be declared as peculiar to the last times of the Beast which had beene usuall with him if not from his infancie yet at least from his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection therefore it is one kinde of warre which the Beast waged universally against the Saints another which in his last he shall wage with the Prophets who had begunne now to put off their sackcloth and to end their propheticall mourning that is with the Bishops of the Church in the reformed part thereof which is more manifest out of the divers event of either warre there â—urâ—ly with successe here very lamentable For there the Beast â—â—tained power over every Tribe Tongue and Nation c. But here he procureth to himselfe a sudden and fatall ruine as is Chap. 11. to be seene in the Text. And their dead bodies shall lie in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street of the Vers 8. great Citie which spiritually is called Sod me and Egypt where also their Lord was crucified That Citie surnamed great is Rome so called not so much for the quantitie to looke upon as because she had beene the Queene of other Cities according to that of the Angel Chap. 17. 18. The woman which thou sawest is that great Citie which reigneth over the Kings of the Earth As in like manner by the name of the great King as God is called Psal 28. 2. and Matth 5. 35. and which title did peculiarly comply in times past with the Kings of the Assyrians and Persians is meant the King of Kings who â—ath authoritie over â—ther Kings Whereupon throughout the whole Revelation whatsoever other name Rome is called by either Babylon or Harlot it is alwaies intituled the Great as that Great Babylon that great Whore Adde hereunto that through the whole Revelation that title is given to no Citie besides it except at length after the sacking of it to that new Ierusalem Chap. 21.10 descending from heaven in the light whereof afterward the Gentiles should walke Which he that should thinke to be here meant he certainly should have need of some * Neesing powder Hellebore For neither was Jerusalem in the age of Iohn nor is any other Ierusalem ever to be the Great Citie or head and Queene of other Cities of the world excepting it It is added which is spiritually called Sodome and Egypt Egypt for the tyrannie over the people of God like the Egyptians tyranny Sodome for whoredome to wit spirituall Now here which let the Reader diligently marke is the Key of the Allegorie of which sort more in this Booke doe occurre Whereby indeed the holy Ghost at once would intimate that whatsoever in these visions is exhibited any where of the plagues of Egypt or destruction of
Sodome all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mystically to be interpreted since that Rome or the state of the Romane Empire the subject of all those plagues is mysticall Sodome and Egypt Now there fall out passages concerning the Egyptian plagues in the dâ—scription of the Trumpets and Phyals as also in this very history of the Witnesses concerning the destruction of Sodome in the judgement of the Beast Chap. 19. 20. and 20. 10. the meaning of all which is to be opened by this Key Hence also Chap. 11. it may be demonstrated that the subject of the Trumpets is the Romane dominion Because some of theirs are Egyptian plagues and upon what should Egyptian plagues be inflicted but upon Egypt and this is Rome by the authoritie of the holy Ghost So concerning the great Citie the matter is plaine But what that * Street 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the City may be whereof here is mention is not so easie to be knowne Surely for a street or for that which in Latine we call platea or a market place or any other place within the Citie it seemeth it cannot be taken and that for the reasons following 1. For first the Lord Christ who is said to be crucified in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was crucified neither in any street or market place or court of the Citie of Rome nor of Ierusalem but without the gate of the one Heb. 13.12 and onely within the Province of the other by Pilate the Governour Therefore * The street of that great Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any street or broader way within the wals of either Citie but a place without the Citie 2. It is very like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put in the singular number doth note out some thing of that sort or kinde whereof there is but one in a Citie not more But there are more streets then one in every Citie at lest in a famous Citie 3. It is to be thought that the bodies of the Witnesses lyâ— there where they be overcome in battell But it is not the custome for Armies to encounter within the wals of a City but if not in the enemies land at least in the Region and Provinces subject to the Citie 4. Whose slaine karcases might be openly beheld for three dayes and an halfe by people kindreds tongues and Nations and care taken that they should not be buried these lay not in any streete or broad way of a great Citie but either seeme to have beene dispersed or carried about through the Provinces to which therfore the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be applyed And if any shall say that the Army of the Beast whereby the Witnesses are discomfited and slaine is compact out of severall people and tongues and therefore they could easily behold the dead bodies of those whom they had slaine we must have recourse to the former Argument that such Armies use not to meet within the wals of a Citie For at any hand the thing is to be so expounded especially where no reason of an allegory can be pretended Chap. 11. that no absurditie bee committed against the litterall sense What else therefore shaâ—l we say here but that by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the whole Region and Territory subject to the dominion of the City and that that signification was drawne even from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it often answereth in the Septuagint Translation to wit after the manner and use of the Septuagint who in translating of an Hebrew word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many significations are wont to use a Greek word which properly answereth it but in one sense to expresse the force of it in another sense as by many examples may be proved if here it had beene pertinent And now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrewes signifieth whatsoever is altogether without the house whether without buildings as streets and wayes in Cities or without the Citie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Region or ground lying about it Surely Iob 5. 10. where in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fields the Chalde rendereth it who giveth raine upon the face of the earth and sendeth waters upon the face of the province or region of the people or from the notion of breadth as though it were the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 8. 8. And the stretching out of his wings that is of the Assyrian shall fill the breadth of thy Land O Immanuel And Revel 20 9. concerning Gog and Magog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went up on the breadth of the earth and compassed the beloved Citiâ— For hither it tendeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the other word which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth breadth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have all one and the same letters and both of them by the Chaldeans are expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or to conclude by the notion of breadth which is proper to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost would intimate the largenesse of the dominion of that great City wherein it hath and at this day doth exceed all other Cities as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been put for * Vpon the large region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Surely the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adjective put Substantively and thereupon some what ought to be understood and truely one thing and another may be to explaine the signification thereof neither know I whether that signification of a street may at all be found among the ancient Greeke Writers And now to whom this interpretation shall approve it selfe Chap. 11. to him it cannot be obscure any more either why Christ is said to be crucified in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Citie of Rome or where the dead bodies of the slaine Witnesses are to be cast forth to wit not in the Citie of Rome but within the Romane dominion Truely I know very many of ours that may come to the same end doe understand here by the name of the Citie the whole dominion of the Citie But then I pray you what shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for according to this interpretation it can be neither of those two things of which it must of necessitie be the one to wit either the Romane dominion or else some province thereof Not the dominion as which is expressed already in the name of the City it selfe not any province because a great City may have many such but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth something that is one and singular being put in the singular number But it shall suffice to have noted these things of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street of the great Citie Let us now proceed to the rest And the men of
Vers 16. his mouth That is the multitude of Christians in Councels prevayling in the Orthodox faith dranke up the Diabolicall inundation even as the Earth is wont to doe the water when it is exceeding dry For if the water but venemous and contagious such as proceedeth out of the mouth of the Serpent doth represent heresie the reason of the analogie did altogether require that that which should drinke it up and abolish it should be figured by the Earth as which by its drinesse is wont to drinke up the inundations of waters Which truly in this matter falleth out so much the more apt to signifie the thing in hand because even other where in an hystoricall and simple speech the earth in many places is wont to be put for the inhabitants of the Earth See Gen. 41. 57. 1 Sam. 14. 25. Deut. 9. 28. and in many places beside Concerning the tenne horned Beast blaspheming God and the two horned Beast or false Prophet his Authour and chiefe priest A New Tragedie of evils did set upon the woman being entered At Chap. 13. the bounds of the Wildernesse for forthwith she falleth upon a double Beast in appearance indeed little to be feared as resembling the Panther or Lambe but no whit the Dragon or Serpent the likenesse of whom alone she abhorred Yet in truth * Fiduciariam the onely one in trust for that Dragon cast downâ— and one that in his stead should much vexe her off-spring which she should bring forth in the Wildernesse And the Dragon was wroth with the woman for from thence Vers 17. I fetch the story of this Chapter and went to make warre with the remnant of her seed to wit with them which she was to bring forth in the Wildernesse which keepe the Commandements of God and have the testimonie of Iesus Christ and he stood upon the sand of the Sea That is when the Dragon had perceived he who even now was deprived of the Romane Empire that he nothing prevailed by the flood of Arianisme to overwhelme the woman flying into the Wildernesse but that neverthelesse she was come safe thither and furthermore that the Romane Empire would no more suffer that he in his proper name should manage the affaires there as in times past he setteth upon her by another way to wit by substituting covertly for himselfe * Regnum â—icarium a deputed Kingdome and to that end he stood upon the sand of the Sea that he might raise to himselfe a new deputed forme of the Romane Kingdome then to have its beginning Now the history of a two-fold Beast to manage the Romane State followeth the one Tenne horned the other Two horned tyed in a neere alliance betweene themselves both of them reigning together and in the same Dominion The first of which being the Tenne horned thou mayest call Secular the other being Two horned Ecclesiasticall Of the Tenne horned Beast The Tenne horned or secular Beast is that Whole state of tenne Kingdomes or thereabouts into which the Empire of Câ—sars Chap. 13. was parted by the warres of the Barbarians after the Dragon was thrust out growing together againe into one Romane Common-wealth the wickednesse of the Dragon being renewed I saw saith he a Beast rise up out of the Sea having seven heads Vers 1. and tenne hornes and upon his hornes tenne crownes and upon his heads the name of blaspemy The same Beast is here described which afterward Chap. 17. beareth the Whore even the seven headed Romane Beast under the course of the last head I saw saith Iohn the type of that last State of the Romane kingdom wherein governing under the seventh head it should be devided into ten kingdoms and yet even as he had done under his former heads he should blaspheme the only true God by the worship of Idols For the number of Seven heads is the ensigne of the Romane kingdom as is the bearing of Ten hornes The name of Blasphemy is a note of Idolatry The crownes sâ—t upon the hornes which are only of the last head doe shew that that kingdom should be exhibited under the couâ—se of the last head which will be further confirmed by the rest of the description of the Beast And â—he Beast which I saw was like unto a Leopard and his feet Vers 2. were as the feet of a Beare and his mouth as the mouth of a Lion That is this kingdom in respect partly of regiment and state partly of its nature was so ordained that it did resemble in a certaine confused temperament those three Monarchies long agoâ— set forth to Daniel by the same Beasts For truly in the residue of the shape of his body it should resemble the Grâ—cian in the feet by his going the Pâ—rsian in his mouth by making Edicts the Babylonian Kindgdome For the Leopard is the type of the Kingdome of the Grâ—cians the Beare of the Persians the Lion of the Babylonians First therefore that Kingdome in the body of it was plainly like the Graecian that is a Kingdome divided into more Kingdomes like unto that Dan. 7. 6. and 8. 8. 22. For the Graecian was divided into four parts but this last Roman was to be parted into â—enne Kingdomes the type thereof is the bearing of tenne hornes upon the head of the last Beast which by the interpretation of the Angel afterward Chap. 17. are tenne Kings or Kingdomes Vers 12. domes into which the Romane Empire of the sixth head being Chap. 12. rent should grow together againe into a new Kingdome under the seventh for to beare the Whore Now that the tenne hornes are onely of the last head that is the seventh and not promiscuously of them all as it is commonly accounted I thus demonstrate the head flourishing the hornes flourish which declining the hornes also growing thereupon must needs decline First therefore the hornes could not be on the five first heads because those five heads as the Angel saith Chap. 17. were passed then Vers 10. in the age of Iohn and together with the courses of the heads the courses of the hornes also growing upon the same were passed neither in the sixth because that reigning in the age of Iohn as also the Angel cleerly affirmeth notwithstanding the time of the hornes was not as yet come For saith he the tenne hornes are tenne Kings which have received no Kingdome as yet They remaine therefore for the last head Away with you paynters therefore which here at your pleasure distribute the tenne hornes among seven heads bestowing upon some one upon others according to your liberalitie two which how unfit it is and farre from any ground of the Text yea and plainly repugnant to the interpretation of the Angel there is no man which being now admonished shall throughly consider but will confesse It is therefore to be taken for true and certaine that it is the seventh head alone in that scale of heads one standing above another being the
Queene is that great Babylon called the Mother Chap. 17. 5. of Harlots with whom the Kings and inhabitants of the Earth commit fornication With such those who are of the company of the Lambe have not conversed that is they have not defiled themselves with Idolatrous incest For they are Virgins that is free from all spot of Idolatry For the reason of analogie doth altogether require that these be called Virgins in the same sense wherein the rest the Kings and people are said to play the Harlots with Babylon Furthermore since that Babylon is called the Mother of Harlots it followeth that her daughters the other Cities be likewise petty harlots with whom the inhabitants subject to each of them may be defiled with spirituall fornication These are they which follow the Lambe whither so ever he Vers 4. goeth That is they faithfully cleave to him and forsake him not upon any occasion the Metaphor being drawne from them which never depart from the side of some one but accompany him in every place Or thus in what Citie Region or Territory soâ—ver the Lambe shall set up his tent thither they follow him contrary wise other men who although they be called Christians yet except the Lambe shall abide at Rome the seat of Peter they will not seeke and follow him any other where These are bought among men being the first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Vers 4. God and to the Lambe That is redeemed out of the other prophane multitude that they should be a sacred peculiar to God and the Lambe like the first fruits Neither doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitiae signifie onely first Chap. 14. fruits as it is commonly conceived but also whatsoever being exempt from prophane uses is consecrated to God to wit the very same that in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by which name the Scripture comprehendeth as well the tenths themselves as also whatsoever oblations there were except the burnt offerings Whereupon Chrysostome calleth the tithes which Abraham payd to Melchisedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus in like manner affirmeth that the primitias first fruits of his creature which he saith even yet In Epist ad Heb. hom 12. see also the same Hom. 35. in Gen. God requireth for himselfe in the Church ought to be no lesse then a tenth part since Christ saith he hath not dissolved the naturall things of the Law but hath enlarged them and since Christians have not a lesse but a greater hope then the Iewes See him advers haeres lib. 4. cap. 27. 34. according to the Edition of Fevâ—rden What say you that Calimachus also in the Hymne against Delus calleth the tythes accustomed to bee presented to Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is primitias decimiferas the first fruits amounting to the tenth part out of all which it may appeare that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an oblation onely of firstlings which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also any other and that thereupon the reason of the name is grounded because Gods portion is to be given to him before any thing be spent for our owne use Furthermore because the word primitiae first fruits doth not comprehend a definition of how great or small a part hence it cometh to passe that the ancient Christians although they conceived their oblations ought to be no lesse then a tenth part yet not withstanding they called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oblations of fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitias first fruits rather then tythes as it were by a name of libertie not of bondage These things although for the most part making nothing for my purpose yet I was desirous to observe them that I might if I could gratifie them who among us doe sometimes employ their endevour in finding out of the Fathers and Councels the antiquitie and right of paying tythes in the Christian Church In the meane time that I may returne to that from which I have a little digressed we must confesse that a more strict signification of first fruits doth very well agree to this place to wit that the company of Virgins be called first fruits in respect of the company of Palme-bearers which at length will follow them in a larger number Let the judgement hereof be free Chap. 14. to the Reader And in their moâ—th was found no lye so the vulgar Syrian Vers 5. Complutense Aretas and Andreas in the Palatine Coppie in others guile for they are without fault There is no lye found Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name who pretend to worship the Lambe and his Father but indeed give the honour proper to the Divine Majesty unto creatures Surely every Idolater is a lyer when as he worshippeth for God that which is not God To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lye while they worshipped and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Creator Whereupon Idols are called lies as Amos 2. 4. Their lyes have caused them to erre or have seduced them the vulgar hath it Idola idols after the which their fathers have walked Likewise Esay 28. 15. We have made a lye our refuge R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also Ierem. 16. 19. The Gentiles shall come from the ends of the earth and shall say Surely our fathers have inherited the Chalde colâ—erunt have worshipped a lye vanitie wherein there is no profit Shall a man make Gods unto himself and they are no Gods Hence also Revel 21. 8. Idolaters and lyers and likewise Vers 27. framers of abomination and a lye seeme to be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were Synonimaes Furthermore since the Idolatry of any men whosoever is a lye then surely theirs who in the meane time feigne themselves worshippers of the true Deitie is most properly guile or a deceitfull lye So that if we marke the hypocrisie of the followers of the Beast in opposition of whom that sealed company of the Lambe is described the reading which hath guile will seeme to be preferred before the other which hath a lye although in respect of the matter it self there be not much difference In the meane while for the more full understanding of this place let the Reader compare that of Zephan 3. 13. Surely very like unto this The remnant of Israel shall not doe iniquitie nor speake a lye neither shall a deceitfull tongue be found in their mouth And I saw another Angel flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of Vers 6. heaven having the everlasting Gospell to proach to the inhabitants of the earth and to every nation and kindred and tâ—ngus Chap. 14. and people The description of the Company being ended the History of things done in that state of the Church as
well of the Company by the conduct of the Lambe their Captaine as of the Lambe himself against the traytors and enemies followeth The order of these is twofold first of a threefold admonition to the followers of the Beast represented by so many loud voyces of Angels secondly of revenge by a parable of Harvest and Vintage The first of the monitory Angels is that which he here calleth Another another indeed as I have said in respect of those musicall Angels a little before mentioned of the number of which this Evangelist was not And here we are to call to remembrance what before I shewed that the Angels in such like visions doe represent them over whom they have the government and that which is done in common or by the works of both that is said to come to passe the Angels being Authors as it were Guides and Conductors of the thing done And hence immediatly it may be imagined that the Angel flying so loftily if so be that also ought to be esteemed as any part of the parable is the Ruler not of any estate of men whatsoever but of a more eminent ranke and is to use such for the declaring of his Gospel Further that Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternall and that as I guesse not so much in respect of the future time as the time past as it were that which was promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à seculâ— or from the beginning of the world that is to say that The seed of the woman was sometime to breake the head of the Serpent that is the kingdome of the Devill was to be destroyed by the coming of Christ and the kingdome of God to be established In which sense also the Apostle saith that that was promised by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the world began Tit. 1. 2. So therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelium antiqâ—â—m the ancient Gospel even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old wast places Esay 58. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old pathes Iâ—r 6. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient mountains paths waste places Deut. 33. 15. Saying with a loud voyce Feare God and give glory to him for Vers 7. the time of his iudgement is come and worship him that made heaven and earth and the Sea and the fountains of water Chap. 14. The first Angel calling to remembrance that now the time of the kingdom of God is at hand when iudgement is to be executed upon Idols and Idolaters and so the Devils now being cast down and despoyled of the Roman throne is begun already to be put in execution therefore he exhorteth the nations kindreds tongues and people who from that time were become Christians that being mindfull hereof they worship that onely true God the Creator as he is declared in the Gospel and that they take heed of Idols Peare saith he God that is reverence and give him glory even the glory of adoration and religious worship as in the words following it is expounded Because the time of his iudgement is come that is wherein Christ by his Crosse hath spoyled powers and principalities and hath by his Apostles and Evangelists declared to the nations which through so many ages he had suffered to walke in their own wayes that they should be converted from their Idols if not then at his returne from heaven they should be punished with eternall death Wherefore then should Christians who professe faith in Iesus Christ this Iudge and triumpher over Devils returne as it were by a back doore to worship Idols and Devils again Happily the time of iudgement might be more strictly taken here to wit for the iudgement of God before shewed forth upon the Dragon and his servants whereby heathenisme was overthrowne but I had rather extend it more largely and take it â—niversally for the kingdom of Christ begun and published in the last times in which Idols are not any more to be suffered according to that of our Saviour in the Gospell of Iohn Chap. 1â— 31. Now is the iudgement of this world now shall the Prince of this world be cast out See also Chap. 16. 11. From which judgement indeed Paul the Apostle also even as the Angel here brought an argument to disswade the Pagan Athenians from the worshipping of Idols Acts 17. 30 31. God saith he not regarding the times of ignorance hitherto now commandeth all men every where to repent because he hath appointed a day in the which he will iudge the world righteously by that man whom he hath ordained having given assurance thereof unto all men openly in that he hath raised him from the dead Whereunto the same Apostles warning to the Lycaonians is very like Chap. 14. 15. We declare unto you saith he that you should be converted from these vaine things unto the living Chap. 14. God which made heaven and earth and the Sea and all things that are therein And who in times past suffered all nations to wit his judgement not as yet being made manifest to them to walke in their own wayes There is to be supplyed but now he publisheth his iudgement to all That which the Angel here hath expressed saying the time of his iudgement is come But thou wilt say when and where and by what Ministers I pray you did this Angel execute his declaration Certaine preambles thereof were given out when first superstition began to grow in the Church at the monuments and about the reliques of the Martyrs as appeareth out of the History of Vigilantius with whom withstanding such like superstition many others even of the Bishops of that time were of opinion witnesse Ierom his adversary who undeservedly with bitter words inveighed against him for this cause But this denunciation appeareth to be most manifestly fulfilled from the yeere of our Lord 720 in the Greek and Easterne Churches where this Evangelizing Angel did indeed flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven that is in a loftie and high place forasmuch as he used Ministers of his Gospel not of a base and vulgar condition of men but of chiefest authoritie in the Christian world as for example the Emperours of Constantinople Leo Isâ—urus Constantine Iconomachus Leo Armenius Michael Balbus and Theophilus who all of them especially the first did most severely make protestation by their Edicts and Decrees for the presenting of religious worship to one God the Creator against the worship of the creature not onely that which was used in the worshipping of Images but also about Saints and their reliques Let the Reader resort to the testimonies which I cited out of Theophanes concerning this matter when I treated of the two horned Beast Moreover by the authoritie of the second a Councell consisting of 338 Bishops was assembled at Constantinople and by
their labours and their workes doe follow them I know very many referre this heavenly declaration to the former as it were to comfort the Saints now to suffer all grievous things from the Beast provoked by the precedent voyce Of which opinion lately also I my selfe was But now having waied the matter more exactly I incline to thinke rather that it should be referred to the matters following as it were a warning of the resurrection and judgement presently succeeding under the seveth trumpet the preparation of which should beginne to be taken in hand in the next vision So that that may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this time not in respect of the matter exhibited in the former vision but the next following to be exhibited upon which immediately the resurrection of the dead and the judgement should follow As if he had said Now it iâ—â—â—me to that which onely remaineth to be fulfilled to that time wherein the dead in the Lord shall be raised up to a blessed life For in the Gospel of Matthew 23. the last vers the Lord saith to the Iewes You shall not see me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill you shall say Blessed is he that cometh in the name of the Lord that is not from the moment of time wherein he had spoken these things but from the time of the Passeover which he went then to celebrate after which he no more offered himselfe to be seene publikely of the Iewes Now the reason moving me so to thinke as I say is threefold First because I remember not that any where in the sacred Scripture the day of death but onely the day of resurrection and judgement is named a day of reward Secondly the denunciation from heaven with a commandement to write seemeth not to be used but to shew some notable importance of matters Certainely such like commandement is no where else to be found except in the beginning of the whole Prophesie To conclude if good attention be given to this thing declared in sense it altogether agreeth with that at the sounding of the seventh Trumpet Cap. â—1 when Vers 18. the time is said to be come wherein the cause of the dead to wit for Christ shall be iudged and that God should give reward unto Chap. 14. his servants the Prophets and to the Saints and to them that feare his name small and great and should destroy them which destroy the earth So here Blessed saith he are the dead from this time which die in the Lord that they â—ay rest from their labours that is henceforth they shall lead their life voyd of the former evils and calamities whereby surely is intimated their freedome from enemies and Tyrants and tâ—eir workes doe follow them that is they shall obtaine a most blessed reward of all their sufferings and good deeds In the meane while this interpretation being admitted I change nothing of the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stâ—l understanding them with the followers of the former opinion not of any whosoever dying in the faith of Christ but specially of the Martyrs who have given their lives for Christ for of such consisteth the first resurrection so that I thinke it may be rendered with Beza Who die for the Lord or for his sake Even as Ephes 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prisner in the Lord is Prisoner for the Lord to wit the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3 1. In which same sense the ancients as out of Tertullian is gathered tooke that 1 Thess 4. 16. The dead in Christ shall rise first that is the Martyrs which have beene put to death for the confession of Christ Thou mayest see him de anima c. 55. For as much as it is known that with the Latines the Ablative and with the Greeks in like manner the Dative which otherwise signifieth the instrument and manner of doing doth also expresse the cause for which or wherefore as verberat odio he beateth for hatred invidiâ— pulsuâ— est he is driven away for enâ—y and the like Now since the Hebrewes declare this Ablative or Dative by the preposition â—and in imitation of them the Greeke Scripture by 〈◊〉 thence it cometh to passe that E N also there signifieth the cause for which Indeed this signification is more rare with this particlâ— but I doubt not but a diligent observation will afford more examples then I have now in a readinesse So much for the declaration from heaven Now let us search out the meaning of the couple of visions before which we have said it is praemised as farre forth as we may in a future thing and with the modesty and sobriety beseeming us and first of the Hâ—rvest wherein the first degree towards the consummation is laid And I saw saith he and behold a white cloud and upon the Chap. 14. cloud one sitting like unto the Sonne of man having on his head Vers 14. a golden crowne and in his hand a sharpe sickle 15. And aâ—other Angel went out of the Temple crying with a loud voyce to him that sate on the cloud thrust in thy sickle and reape for the time of reaping is come because the harvest of the earth is ripe 16. And he that sate upon the cloud thrust in his sickle on the earth and the earth was reaped The name of Harvest comprehendeth three things the cutting downe of coâ—e the gathering it and the threshing it Whence it cometh to passe that it frameth a two-fold parable in holy Writ and of contrary sense one while of slaughter and destruction as it were of cutting downe and threshing another while of restoring and safetie according to the property of gathering An example of the former is obvious in Leremy Chap. 51. 33. where he saith thus of the overthrow of Babylon The daughter of Babylon is a threshing flâ—â—re the time of her threshing is come Yet a little while and the time of her harvest will come Likewise of Esay Chap. 17. 3. Of the destruction of Damascus and the overthrow of Israel by Tiglatbpelesar The fortâ—esse shall cease from Ephraim and the kingdome from Damascus c. ver 5. And it shall be as when the harvest man gathereth the corne and reapeth downe the eares with his arme But an example of the latter is scarsly to be found any other where save in the New Testament The Harvest Luk. 10.2 saith our Saviour is great but the labourers are few Yet there are some who from this understanding doe interpret that complaint of Israel in â—erem 8. 20. The Harvest is past the Summer is ended and we are not saved that is the time is past wherein we thought we should be saved and we are not saved But whether of these the Harvest in this place representeth let us try out if we can by the order of things done which other where the holy Ghost hath represented concerning the same times of the Church The treading of the winepresse
is that of justification and salvation hoped for by the merits of works yet it is such as which of late and when the whore was now growen old hath Chap. 17. been permitted by the just judgement of God to enter into the Church as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompense of her Rom. 1. 27. great errour least indeed they who had so long and so obstinately contemned the long suffering of God and the preaching of the Witnesses afterward as we reade was provided against our first parents stretching out their hands should take of the fruit of the Gen. 3.22 tree of Life and eating thereof should live for ever Furthermore Reader this is singular in this place nor to be passed over with light observation of which likewise I advertised thee in the Apocaliptique Key to wit that this vision concerning the great Whore and the Beast bearing her is opened to Iohn and us by the Angel which he used not to doe by a most plaine interpretation without doubt to that end that by the benefit of the interpretation thereof as being the chiefest vision of all the rest the other mysteries contained in the Revelation hitherto indeed shut up but depending upon it wonderfull artificially might be revealed Here therefore be attentive and least the Angel shall have taken this paines in vaine as farre forth as it concerneth thee remember this right well that the interpretation of the Allegory or parable such as this of the Angel is is not a new Allegory or parable For what strangenesse should this be or more truely madnesse of an interpreter or what profit is there of interpreting an Allegory by an Allegory or a parable by a parable therefore doe not thou here look after I know not what ages of the world or such like fained things but take the meaning of the prophetique Angel according to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if he were yet allegorising but rather interpreting the meaning knowing that it is thy part not to open the meaning of the Allegorie as otherwhere it happeneth but to apply its interpretation already given it to the things themselves Which application as farre forth as God hath revealed to me I will declare to thee thus 1. The Woman which Iohn saw sitting upon the Beast is that great Citie which then reigned over the Kings of the earth v. 18. The Application What is this but Rome 2. The Beast carrying her now become a whore is that Beast which before this vision being shewed to Iohn was of a certaine Chap. 17. other forme but he was not as yet of that shape wherein he should carry the Whore but in such a forme afterward he was to arise out of the bottomlesse pit and in it at length utterly to perish that is that forme wherein he should carry the Whore should be the last of the Beast beyond which he should not continue his life vers 8. It followeth in the same vers that thou mayest know also by that marke that this is the very same Beast shewed Chap. 13. And they that dwell on the earth shall wonder whose names are not written in the Booke of life from the foundation of the world laid beholding the Beast which was and is not and yet is to come In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et tamen adfutura est For so I read it with the Complutense Edition Primasius and the Syriaque Interpreter that it may agree in sense with the precedent description The Beast which was and is not but at length shall ascend out of the bottomlesse pit But now of what forme the Beast had beene before and in what shape he was to ascend out of the bottomlesse pit that we shall know particularly by those things which the Angel by and by addeth The Application In the meane while if the Woman be Rome it selfe what then can this Beast of many formes be upon which she rideth that is ruleth but the Kingdome or Empire of Rome 3. The seven heads of the Beast is a double type first they are Ver. 3. and 7. seven mountaines or hils upon which the Citie being the Metropolis Vers 9 10 11. of the Beast is seated againe seven orders of Kings or successive Rulers and that on the same hils which the unitie of the type setteth forth * Hoc teneas vultus mutantem Protea nodo this is a sure marke of her whereof indeed five that is to say of Kings Consuls Tribunes Decemviri Dictators now in the age of Iohn were past one of Caesars was yet remaining but that also under Christian Caesars so to be changed that it seemed as another Ruler but of a very short continuance yet in truth not another but the last and as already I have said in respect of the changed Caesarship the eight but in truth but the seventh for there are onely seven heads of the Beast that very same it is under which the Beast should be at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bearer of the mysticall whore and in that state and forme wherein she is seene of Iohn in the present vision In whose time it might be said both that he was Chap. 17. in time past and notwithstanding not yet sprung up For in time past he had beene a Beast under the courses of the five first heads partly also the sixt but as yet he was not under the course of the last head to wit of the Popedome under which at length he should beare the Whore The Application Now therefore harke Reader if the sixt head of the Romane Beast which reigned in Iohns age in the City standing upon seven hils now almost for 12. * 1200. Yeers ages â—ath ceased to reigne there it must needs be that he who now beareth sway there since that which is as it were the seventh and of short continuance cannot be called a head is that last of long continuance and truely the seventh Ruler of the seven hils and therefore that State or Common-wealth of Nations over which Rome now reigneth and long hath reigned is that government which Iohn fore-saw should beare the Whore 4. The tenne hornes of the Beast the Ensignes of the last head Vers 12. are tenne Kingdomes not yet risen in the age of Iohn but into which at length the body of the Romane Beast should be rended in his last course by the wound of the Caesarian head and which with one consent should conferre all their authoritie upon the Beast to be made whole and restored under the government of Vers 13. that last head The Application But unlesse from that time that the Emperours have ceased to reigne at Rome the Romane Empire be divided and rent into tenne or more Kingdomes even of Nations in Iohns age strangers from the Empire and barbarous when I pray you ever or by what meanes at length shall we expect it to be divided 5. Those tenne
to be looked into what the heaven Chap. 16. may be lest otherwise wanting the line of Analogie we wander farre from the scope For the Sunne is not to be placed or conceived to be any where but in an heaven fit for it The Heaven therefore of the Antichristian world is either that supreme and universall authoritie of the Pope or any other excellent and regall Authoritie whatsoever in that world of the Beast that is in the whole universality of the Provinces acknowledging the Pope of Rome for their head For so in the physicall world all that which is upward and above the earth and waters is called Heaven in the notion of the Hebrewes and the holy Ghost Now in that Antichristian heaven according to the type of naturall Heaven there are very many Starres and of a divers magnitude Princes Dukes Prelates Lords of Countries and Kings There are also great lights like Sunne and Moone All which are carried about with the motion of the Heaven and by direction thereof keepe their courses Now of these the most glorious and by far the greatest light of all which shine in the Papall Firmament is the Germane Empire the proper inheritance of the House of Austria now for these two hundred yeers or there abouts Is not this therefore the Sunne of that Heaven Now upon this Sunne the fourth Phyall is even now to be powred out that it being pulled away from the heaven of the Beast and shining to another purpose may burne and torment the inhabitants of the Antichristian world even to blasphemy whom before it was wont to refresh with its heat and beames And behold whiles I bring to light these things which before I had written a fame hath filled the whole Christian world the godly rejoycing at it that there is now at length come from the North Gods revenger of wrongs to succour afflicted and distressed Germany a godly King happy and which way soever he cometh a conquerour whose prosperous progresse is wonderfull speedy Is not this he whom the Lord of Hosts hath destinated to execute the worke of this Phyall So I hope and heartily pray Gird thee with thy sword therefore O great King goâ— on prosperously and beare rule because of truth meeknesse and righteousnesse and thy right hand shall teach thee marvellous things Psalm 45. 3 4. The fift phyall upon the Throne Chap. 16. of the Beast The fift phyall is to be powred out upon the Throne or Seat Vers 10 11. of the Beast that is Rome it selfe Where the holy Ghost hideth not the matter any more with any vaile of Figures or Allegories haply because of the great light which shall then arise to these Prophesies by this most evident signe whereby it shall be cleere what phyals are past what to come Now by this destruction of the Citiâ— of Rome which I thinke to be the very same which is said shall immediately follow the resurrection and ascension of the witnesses Chap. 11. vers 12. 13. the name of the Pope shall not indeed utterly perish but from thence forth he shall be deprived of his glory and splendor so that for griefe they shall bite their tongues in the meane time notwithstanding persevering as yet in their impenitency their hearts being hardened they will abuse their griefs unto further blasphemy The sixt phyall upon Euphrates The sixt phyall shall be powred out upon that great River Euphrates Vers 12. that being dryed up a passage may be prepared for new enemies of the Beast to come from the East that is for the Israelites to be wonderfully converted to the pure faith and worship of Christ and now seekers for the kingdome promised so many ages since Whom the worshippers of the Beast haply shall esteeme for the army of their seigned Antichrist to arise out of the Iews God so revenging the obstinacy of their errour of whom that we are the forerunners they doubt not at this day to affirme But that I may take these Kings to come as it is said from the Sunne rising to be the Iews two things serve for it First that this is the last phyall save one at which therefore except the lews should be converted it should necessarily come to passe that they should be destroyed with the rest of the enemies of Christ amongst whom they yet remaine in that great Day of universall revenge and judgement which the next and last phyall shall bring upon them Then the place of Esay tending to that purpose Chap. 16. perswadeth me to this whence this of the Revelation is borrowed as it is very likely And the Lord saith he Chap. 11. 15 16. will destroy I had rather turne it Like as the Lord hath destroyed the tongue of the Egyptian Sea and rather so he shall lift up his hand upon the River Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streames so that mâ—n may passe over it dry shod 16. And there shall be a way for the remnant of my people which shall be left by the Assyrians therefore Euphrates is understood as it was in that day wherein he ascended from the land of Egypt Let the Reader looke upon Zach. 10. 10 11. and there the Chalde Paraphrast But what at length shall we say this Euphrates is whose waters shall be dryed up For I something doubt whether it be to be taken literally or no especially in the place of Esay In the meane while to this of the Revelation I would have something of a parable and allegory interlaced and yet not very much that the Analogie of the other phyals concerning the object of the powring out may also here remaine safe For mysticall Babylon it seemeth shall have her Euphrates also even as that ancient Babylon to wit the Turkish Empire as I conceive which shall be the onely obstacle to those new enemies from the East and on that part the only defence of the Beast Neither will such understanding of Euphrates be without example of Esay himself who Chap. 8. 7. by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord See Ierem. 47.2 c. saith he shall cause to come against them the Syrians and the Israelites the waters of that River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be called strong and many the King of Assyria and all his glory Targum his Army c. why should not now this Euphrates of the phyals by the same reason be understood of the Turks being no lesse borderers upon Euphrates before their overflowing then the Assyrians yea inhabitants of the same tract To this it maketh not alittle that the loosing of that great Army of Horsemen long stayed at that great River Euphrates at thâ— sound of the sixt trumpet Chap. 9. 15. we interpreted to be meant of the Turks thence to overrun the Romane Empire having followed the series of the
â— Heb. 3. 8 9. 13. c. likewise Chap 4 to conclude 2 Pet. 1. last vers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever a Day I say first to beginne at the particular and as it were morning Iudgement of Antichrist and the rest of the living enemies of the Church by the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing of our Lord in flaming fire and then at length to determine after the reigne of the thousand yeeres granted to new Ierusalem his most Chap. 20. holy Spouse upon this earth and after the utter destruction of new enemies yet to arise the great Day waxing toward evening and Satan being againe loosed at the universall resurrection and judgement of all the dead Which things being finished the wicked shall be cast into Hell to be tormented for ever but the Saints shall he translated into Heaven to live with Christ for ever This indeed is that time of the wrath of God upon the Gentiles and of judging the cause of them that died for Christ for which the triumphing Eldâ—rs give thankes at the sound of the seventh Trumpet Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints and them that feare his name small and great and would destroy them which destroy the earth This is that Day of Iudgement and perdition of wicked ones of which Peter 2 Epist Chap. 3. vers â— speaking presently addeth but be not ignorant of this one thing beloved to wit the day which I even now spake of that one day is with the Lord as a thousand yeeres and a thousand yeers as one day In which same day indeed the Apostle with his brethren of the same kindred the Iewes to whom he writeth expecteth that new forme of things to come of which by and by he saith vers 13. But we looke for new heavens and a new earth according to his promise wherein dwelleth righteousnesse Observe according to his promise But where was this promise of new heavens and a new earth extant when Iohn had not yet seene the Revelation except that of Esay Chap. 65. 17. and 66. 22. which promise surely whosoever shall read I should marvell if he should judge that it shall be fulfilled elsewhere then on earth This also is that Kingdome joyned with the appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ ready to judge the world of which Paul to Timothy 2 Epist Chap. 4. vers 1. I charge thee before our Lord Jesus Christ who shall iudge the quicke and the dead at his appearing and his Kingdome For after the last and universall resurrection according to the same Apostle 1 Cor. 15. vers 24 25 26 27 28. Christ the last enemy being destroyed that is death shall deliver up the Kingdome to his Father that he may be subiect to him who subdued all things to himselfe so farre is he from being said then to enter upon any new Kingdome That Kingdome therefore which neither shall be before the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of our Lord nor after the last resurrection Chap. 20. is necessarily to be concluded between them This is that Kingdome of the Sonne of man which Daniel saw who when the times of the horne of Antichrist were fulfilled or the times of the Gentiles come to end Luk. 21. 24. shall appeare in the clouds of Heaven when there shall be given him power glory and a Kingdome that all People Nations and Languages should serve him or when as the Angel by and by expoundeth it a Kingdome power and greatnesse of Kingdomes under the whole Heaven marke it well shall be given to the people of the Saints of the most High Dan. 7. 13. 14. Also the 18.22 â—6 27. Neither yet as I said even now shall this Kingdome be after the last resurrection since the Sonne of man is not to enter upon a Kingdome then but as Paul witnesseth to lay it downe and deliver it to his Father Now that the same Kingdome is handled in both places as well by Iohn as Daniel may be proved by these two Arguments First that both begin at the same terme to wit the overthrow of the fourth or Romane Beast that of Daniel when the Beast governing under that last regiment of the horne with eyes was slaine and his body given unto the burning flame Dan. 7. 11. 2â— 27. That of the Revelation when the Beast and false Prophet that wicked Vers 10. horne in Daniel having mouth and eyes as a head are taken and both cast alive into a lake of fire burning with brimstone Secondly from the same session of Iudgement premised to both For it will appeare that the one is borrowed from the other and altogether tend to the same purpose by comparing the words of the description of both Dan. Chap. 7.  Vers 9 I beheld till the thrones were set For so it is to be rendered with the Vulgar 70. and Theâ—d and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer. And I saw Thrones Rev. 20. 4. Vers 10 And the iudgement was set That is the Iudges as in the great Sanedrin of the Iewes to the rule whereof the whole description is framed And they sate upon them  And iudgement was given to the Saints on high that is power of judging Hence is that of Pâ—ul the Saints shall iudge the world And iudgement was given unto Chap. 20. them Vers 22. Chap. 20 Vers 22  And the Saints obtained the kingdom that is to say with the sonne of man who came in the clouds of heaven And the Saints lived and reigned with Christ a thousand yeers Furthermore I would have the Reader understand this Whatsoever almost is found from the Iews whatsoever is delivered by the Lord in his Gospel or any where in the new Testament by the Apostles concerning the day of the great judgement that is taken out of this vision of Daniel to wit that judgement to be accomplished by fire Christ to come in the clouds of heaven to come in the glory of his Father with multitude of Angels the Saints with him to judge the earth Antichrist to be abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming c. So that they goe about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ who neglecting the ancient tradition of the Church endeavour to turn this prophesie to another end Lastly that I may conclude this is that most ample kingdom which by Daniels interpretation was foreshewed to Nebuchadnezzar in that Propheticall Statue of the foure kingdoms not that of a Stone cut out of a Hill whiles yet the Series of Monarchies remained for this is the present state of the kingdome of Christ but of the Stone when they were utterly broken and defaced to become a Mountaine and to fill the
whole world These things Reader I have thus discussed not rashly affirmed I leave the whole matter to the Church to be determined by the word of God to the iudgement whereof as it is meete I doâ— willingly submit mine opinion concerning this mysterie IN THE DIALOGVE OF IVSTINE MARTYR WITH TRYPHO THE IEW there is a notable place concerning the thousand yeers Raign of Christ TRYPHO BVt tell me the truth doe you confesse the restauration of Ierusalem and doe ye expect the gathering together of your people that they triumph together with Christ and the Patriarchs and the Prophets and our Tribes or those also who before your Christ came were Proselytes or doe you grant those things that you may seeme to get the better of us in dispute IVSTINE Trypho I am not brought to such a pinch that my words and thoughts should differ I confessed to you heretofore that not only I but many besides me doe verily thinke as you well know will come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. But contrariwise I have signified to thee that many who are not Orthodox and pious Christians deny this I pointed out those to thee who are in name Christians but indeed Atheists and prophane heretiques because what they teach is altogether blasphemous wicked and foolish But that I may manifest to the world what I speakâ— to you I will collect all our disputations into one body wherein I will set down in writing what I hold in this point agreeable to what I professe to you my determination with my self is to follow neither men nor their opinions but God and his word For although ye have conferred with some who beare the name of Christians but are not so indeed but dare blaspheme the God of Abraham of Isaac and of Iâ—cob and who say that there is no resurrection of the dead but that presently after death their souls are received into heaven yet you must not thinke that those are Christians as neither any man if he judge aright will acknowledge the Sadduces or such like heretiques as those of the Genists Mâ—rists Galilâ—ans Hellâ—nians and Pharisees who are Baptists to be Iâ—ws not to trouble you with the expression of all that is in my minde they be called Iews and the children of Abraham and confesse God with their mouthes but their heart as God himself complaineth is farre from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I and all entirely Orthodoxe Christians doe both know the future resurrection of the body and the thousand yeers in that Ierusalem that shall be reedified adorned and enlarged as the Prophets Ezekiel and Esay and others doe declare For so Esay of the time of those thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.17 For there shall be a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Ierusalem to triumph and my people to rejoyce and so forth to the end of the Chapter But of that for the dayes of my people shall be as the dayes of the tree of life he addeth In these words we understand that the thousand yeers are impliâ—itely pointed at For as it was said to Adam in that day thou eatest of the tree in that same day thou also shalt die we know he did not accomplish a thousand yeers we know also saith he that saying that a day with the Lord is a thousand yeers is to our purpose Moreover a certaine man with us whose name is John being one of the twelve Apostles of Christ in that Reveâ—ation which was shewed to him prophesied that our faithfull members of Christ should accomplish those thousand yeers at Ierusalem and then the generall and in a word the everlasting resurrection and last judgement of all joyntly together even that whereof also our Lord spake wherein they shall neither marry nor be given in marriage but shall be equall with the Angels even sonnes of the resurrection of God For the gifts of prophesie are extant with us even till this time c. There is another place to this purpose in the same book After the discourse of the great Day of judgement which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Iews should lament Christ whom they have crucified and Christ himselfe inaugurated after the order of Melchisedech should be the Iudge of quick and dead presently he addeth At whose second coming thinke not ye that Esay or other Prophets warned us to offer up sacrifices of blood or drinke offerings but true and spirituall sacrifices of praise and thanksgiving THE OPINIONS OF THE LEARNED HEBREWS CONCERNING the great Day of Judgement and the Kingdom of CHRIST then to be CArpentarius in his Commentary upon Plato his Alcinous pag. 322. affirmeth That the seventh Millenary is called by the whole Schoole of the Cabalists The great Day of Iudgement because then saith he they suppose that God will Iudge the souls of all men By the name of the Cabalists if I be not mistaken he pointeth at the Doctors of the Talmud with many of whom it is manifest this tradition was frequent for we reade in Gemara Sanedrin Perek Chelek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ketina said The world doth continue sixe thousand yeers and Esa 2.11.17 in one it shall be destroyed Of which it is said And the Lord only shall be exalted in that day But he understandeth that destruction which shall be by fire whereby the world shall be purified as gold and shall be freed from the servitude of the curse under which it groaneth by reason of mans sinne into the glorious libertie of the sonnes of God Rom. 8. 22. It followeth a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Tradition agreeth with R. Ketina Even as every seventh yeere of seven yeers is a yeere of release so of the seven thousand yeers of the world the seventh thousand yeere shall be the thousand of release as it is said And the Lord alone shall be exalted in that day Likewise in the 92 Psalme the title is said to be A Psalme or song for the Sabbath day that is the day that is nothing else but rest Againe it is said in the 90 Psalme For a thousand yeeres in thy sight are but as yesterday Here let the Reader note two things First that the ancient Iews did understand that Prophesie in the second of Esay where these words And the Lord alone shall be exalted in that day are twise taken for the day of the great judgement and the kingdom of Christ whose steps our later Rabbins have seemed to imitate R. Schelomo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the Day of iudgement Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall arise to shake the earth terribly that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of iudgement when the Lord shall breake the wicked of the Earth Rabbi
forth Christ in the Romane â—mpire to be King 300. yeeres But after she brought him Vers 5 forth the Dragon being cast downe from the Romane throne by Constantine he was there enthroned This chance of the Dragon Vers 7 8 9. contemporiseth with the sixth Seale The woman after the bringing Vers 13 14. forth of her sonne dwelleth in the wildernesse 42 monethes or for a time times and halfe a time typifying the state of the Church in a middle condition freed from the rage of persecution and not attained to the state of glory but still persecuted by the Vers 15. flood of errors and heresies â—ast out of the Devils mouth A new Tragedy of evils falleth upon the Woman entred into Chap. 13. the wildernesse she lighteth upon a double Beast the one ten horned Vers 1 c. being the secular whole estate of ten Kingdomes into which the Empire was divided by the warres of the Barbarians The other two horned being Ecclesiasticall which the Pope with his Clergie make up both Beasts reigning together and tyed in a neere alliance governing under the seventh head exercising the crueltie of the Dragon and pretending the worship of Christian Religion demolishing Idols but promoting by Laws and Edicts â—dolatry â—nd lately abolished Heathenisme termed blasphemy against God Vâ—rs 6. his Name his Tabernacle and them that dwell in heaven His Name when any thing besides God is worshipped with divine worship Joh. 2. 19. and vers 21. His Tabernacle that is the humane nature of Christ wherein the Deitie dwelleth by transubstâ—ntiation And them that dwell in heaven that is by calling idols which they worship by their names in derogation of Christ his prerogative and glory The company of 144000 virgins followers of the Lambe mentioned Chap 14. and sealed before at the seventh Seale for connexion of the Vers 3 4 5. two prophesies signifie the Church in the middest of the Papacie continuing faithfull to the Lambe the native progenie of the twelve Apostles apostolically multiplyed purely and rightly honouring the Lambe and his Father with the Evangelicall song not addicted to any one Sea but accompanying the Lambe whithersoever he goeth often and sharply admonishing the worshippers of the Beast concerning Evangelicall worship and warning all to withdraw themselves from those Idolaters except they will perish eternally set forth in the Cry of three Angels The first admonisheth to worship God purely and rightly according Vers 6 7. â— to the Gospel fulfilled in the yeere 720 in the Greeke and Easterne Churches when the Emperours Leo Isaurus Constantine Iconomachus Leo Armenius Michael Balbus and Theophilus by their Edicts and Decrees made Protestation for presenting religious worship to one God the Creator against worshipping of the creature not only Images but also Saints and their reliques as also by the Councell of 338 Bishops assembled at Constantinople by Constantine Iconomachus the adoration of images was accused and condemned of impietie c. The second Angel threatneth mysticall Babylon for the crime Vers 8. of spirituall fornication with inevitable destruction Fulfilled in the time of the Albigenses and Waldenses who were the ministers of this Cry by word and by deed proclaiming the Church of Rome to be the Apâ—calyptike Babâ—lon by her idolatry and mysticall whoredome c. The third Angel denounceth horrible and hainous torments Vers 9 10 11 c. easelesse and endlesse to the whole traine of the Beast and those that shall abide in his obedience After this threefold admonition by the Angels followeth the Vers 14 15. vindication of the Church against her enemies under the types of Harvest and Vintage By Harvest is understood the preparation of the Bride by the conversion of the Iews together with the overthrow of the Turkiâ—h Empire the Lord Ieâ—us being the Lord of the Harvest and this at the sixt phyall As touching the Vintage the vineyard of the earth is the Vers 17 18 19 c. dominion of the Beast The grapes the followers of the Beast The winepresse the place of slaughter Armageddon in the 2 Thess 2.8 seventh phyall to which place the grapes being gathered by the Angel the Vintager with the helpe of the Saints the Lord Iesus shall tread them at his comming Now both Harvest and Vintage is obtained by prayers of the Church universally Mysticall Babylon is Rome the mother Citie of spirituall Chap. 17. fornication Vers 1 2. The Beast is the Romane Empire Vers 3. Seven heads are seven hils upon which Rome standeth or seven Orders of succâ—ssive Rulers viz. Kings Consuls Tribunes Decemviri Dictators Emperours in respect of the change whereof into ten Kingdomes it mâ—ght seeme another Ruler yet is but the same and Popes which last Beast is the bearer of the whore The ten hornes are those ten Kingdoms into which the Empire Vers 4. is divided The cup in her hand c. hath allusion to whores and stewes Vers 4. which is interpreted by the Angel to Iohn in the Chapter following at the eighth verse In this Chapter is figured the state of the Church cleansed from Idolatrous pollution and singing the triumphant song at the powring Chap. 15. out of the phyalls The effusion of the phyalls signifie the ruine of the Antichristian Beast The seven phyalls so many degrees of the ruine thereof Vers 6 7. And whatsoever the phyall is powred out upon suffereth dammage and losse thereby The first phyall is powred out upon the Earth that is the people or common sort of Christians this was fulfilled by the Albigenses Chap. 16. v. 2. and Waldenses c. The second phyall is powred out upon the Sea that is the compasse Vers 3. of the Popes iurisdiction fulfilled by Luther c. Reformers of the Church The third upon the Rivers that is upon the Ministers and Vers 4 5 6 7. Defenders of the Antichristian iâ—risdiction fulfilled in the yeere 1588 upon the Spanish Champions Priests and Iesuites by laws executed upon them in the reigne of Queene Elizabeth The fourth upon the Sunne that is the Germane Empire now Vers 8 9. by the warres there in powring out The fifth upon the Throne of the Beast that is Rome it self Vers 10 11. The sixth upon Euphrates to prepare away for the Kings of Vers 12 13 14 15 16. the East viz. The conversion of the Iâ—raelites by removing the obstacle the Othoman Empire of the Turks agreeing with the plague of the sixt Trumpet Chapter 11. The seventh phyall is powred out upon the Aire that is upon Satan Vers 17 c. comprehending not the dominion of the Beast onely but all the enemies of Christ gathered to gether under the conduct of the Power of the Aire and shut up in Armageddon The seventh Trumpet with the whole space of 1000. yeeres Chap. 20. thereto appertaining signifying the great Day of Iudgement circum scribed within two resurrections beginning at the iudgement of Antichrist as the morning of that day and continuing during the space of 1000 yeeres granted to new Ierusalem the Spouse of Christ upon this Earth till the universall resurrection and iudgement of all the dead when the wicked shall be cast into Hell to be tormented for ever and the Saints translated into Heaven to live with Christ for ever FINIS Erratain the latter part of this Booke Page line Erat. Corrected 3. l. 13 as measuring is measuring 7. l. 3.  cap. 6. Gr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. l. 6. that may that they may 21. l. 31. to the Saint to the sift 24. l. â—0 That tâ—nth That this tenth 39. l. 33. with her childe her childe 56. l. 3â— a few dayes a few dayes together 65. l. 19. that the Romane that that Roman 75. l. 11. twleve virgins twelve being eminent as well in the company of virgins 81. l. 27. nation notion 94. l. 16. other drug other bitter drug 96. l. 12. the ruine the crime 122. l. 14. for many of many 125. 18. adde in marg 2 Thess 2.8 against line 28. adde Dan. 2.35 2â—8 l. 19 and 30. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. in the marg over against 1. 27. put lib. 11. c. 1
was given from thence forth by the favour of Christian â—mperours and Kings to worship Christ freely like as was to the Israelites in the Wildernesse of serving Jehovah the Temples also and Tabernacles for Christian worship being stately built the politie of the Church setled with Lawes sacred Revenues Tythes and Offerings but no lesse unhappy by manifold Apostasie then Israel continuing in the Wildernesse by the Calfe Baal Peor Balaam Korah c. Neither is that happily Chap. 12. to be neglected that the forty two moneths of this Christian woman abiding in the Wildernesse doe answer to so many Mansions of Israel in the Desart See Numb 33. The reason and aptnesse of the Type being thus unfolded let us open the Text particularly and fit it to the thing in hand And when the Dragon saw that he was cast unto the Earth he persecuted the woman which brought forth the man Vers 13. childe And to the woman were given two wings of a great Eagle that she might flie into the wildernesse from the face of the Serpent 14. into her place where she is nourished for a time and times and halfe a time Anâ— the Serpent cast out of his mouth water as a flood after the woman that he might cause her to be carried away by the 15. flood Here is the first attempt of Satan cast downe not indeed as yet utterly cast out but staying a little while below that while her child should get the upper hand he might if by any meanes he could oppresse the Woman betaking her selfe to the estate of one in the wildernesse before she could in perfect safety from his fury attaine thither For she came not presently into the Wildernesse after she began to get away but by some space of time interposed Even as Israel also in his passage undertaken thither out of Egypt spent some time Now the words here put are so to be conceived that there may appeare to be some kinde of reference to that which formerly was spoken of the womans flight into the Wildernesse with this or the like understanding When the Dragon saw that he was cast unto the Earth he persecuted the Woman which brought forth the man childe For when as as aforesaid after the birth of her childe and his taking up into the Throne it was granted to the woman that she might depart to wit by giving her two wings of a great Eagle as it were by a certaine â—light into the wildernesse where she should be nourished for a time times and halfe a time he cast out of his mouth water as a flood after her that he might cause her to be carried away by the flood So also Pharaoh persecuted the people of Israel marching from his dominion into the Wildernesse but with another flood The great Eagle is the Romane Empire His two wings two Caesars of the Empire parted into two parts the West and East by Chap. 12. whose protection and conduct the Church departed into an Eremiticall estate For it is knowne that the Romane Empire so soone as it had received the Christian faith became parted into two parts and fled as it were with two wings of Caesars The Eagle being the Ensigne of the Romane Empire maketh this interpretation obvious to every understanding But what forbiddeth to confirme the signification also of the Propheticall Type out of the Apocriphall Writer that is Esdras the Prophet for by this name Clemens Alexandrinâ—â— citeth him Strom. lib. 3. a little before the end in whom the type of the Eagle signifieth the fourth Kingdome the twelve feathered wings so many first Caesars thereof See Chap. 11. and 12. But tell me Reader whether thou wilt not say that here is respect had also to that of the Lord concerning Israels departure out of Egypt Exod. 19. 4. Ye have seene saith he what I did to the Egyptians how I bare you on Eagles wings and brought you unto my selfe that is to say into the Desart But there is another thing in this verse which requireth manifestation wherefore the time of the Womans abiding in the Wildernesse which before was accounted by dayes is here turned into yeers or a time times and halfe a time I certainly can finde out no other cause of this changing one for another then that it should be the Key of the like notation of time in Daniel and should admonish us that the Church is now in the very same times which he had defined by the period of a time times and halfe a time And surely without this signe that setting downe of time had beene most uncertaine and intricate For from whence or by what marke could it have beene knowne that time doth signifie a yeere or that times doth not signifie more then two yeeres But now out of this change it is evident that that space is to be resolved into one thousand two hundreth and sixty dayes and therefore signifieth Ayeere two yeeres and an halfe These things being brought to light in this manner let us diligently consider at length what that water may be which like a â—lood the Dragon cast out of his mouth to drowne the woman while she made hast into the Wildernesse The well-spring of the mouth is speech and doctrine according to that Prov. 18. 4. The words of a mans mouth are as deepe waters the well-spring of wisedome is a flowing brooke Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Chap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to runne out like a fountaine is applyed to Doctrine as Psal 78. 2. I will open my mouth in parables I will cast out or utter darke sayings from the foundation of the world which is alleadged concerning the doctrine of our Saviour Matth. 13. 35. So Prov. 1. 23. Wisedome is said to preach in the streets I will poure out my spirit unto you I will make knowne my words unto you What therefore shall that casting out of the mouth of the Serpent the venemous Beast be but pestiferous doctrine that is â—eresie according to that Prov. 15. 28. The mouth of the wicked will powre out or issue forth evill things The history of this time she weth it proceeding out of the mouth of the Dragon like a flood I say Arianisme and the off-spring thereof By this flood of his the Dragon had well neere caused the woman to be carried away certainly he desired it And verily it was a wonder that the Romane Emperours who then newly had given their names to Christ and had not as yet fully settled Christianity had not cast away the faith being offended and alienated by such horrible discord of opinions among Christians even but a little while taking breath after persecution in so chiefe a point with such mortall hatred of the parties tumults cruelty against their brethren even equalling that of the heathen But the Earth helped the woman for the Earth opened her mouth and swallowed the flood which the Dragon cast out of