knowledge thereof wherein I douâ—t not â—ut any will be of the same minde with me who shall throughly consider the matter The Theater being prepared in thâ—s manner â—he which sate upon the throne reacheth forth in his right hand a book written Chap. 5. wiâ—hin and on the backside closed with â—â—aven seals and therewithall Verse â—â— 2 an Angel coming forth upon the stage with alâ—ud voice proclaimâ—th that â—f power were given to any to open it whereby those things might be seen and read that were therein contained he should take it iâ—to hâ—s hands and endeavour it a thing without doubt if he shall perform would be very acceptable to all that are enflamâ—d with a desire of secret things And in truth the book was most worthy that any one should strive with aâ—l the powers â—f his wisdom and industry to oâ—en it as a book of prophesies or of the the councells of God wherein is contrived the series and order of thiâ—gs to be done till that second and glorious câ—mming of Christ For of such sorte certainly that double prophecie following of things to come which that booke did containe appeareth for to be which is the cause â—nles I be deceived why Iohn going about to set forth his visions prefixed in the fronte of â—is history the description of that gloriouâ— comming as â—t were the bond of the Apocalyptique race Behold Hypotyposiâ— Chap. 5. saith he chap. 1.7 he commeth with the cloudes of heaven and every eye shaâ—l see him they also which pierced him and all tribes of the earth shall waile over him as if he should say this is the scope his is the the bound of the visions which shall declare But whâ—n no man in heaven nor in earth neither under the Verse 3 4 5 6 7. earth was able to open the book and â—he matâ—er seemed now to be past help so that Iohn brake forth into weeping for griefe behold a Lambe seeming as it had beâ—n sâ—in that is bearing the signes and of his by past death rose up in the midst of the throne Skarts of elders and Beasts and took the book to unseal and open as who alone above all had deserved the power to do it Now this being seen forth with the Quire of Beasts and elders Verse 8. together with the Angels standing round about and all creatures in generall being full of joy sing a song of praise to the Lamb and to his father Wherein I thought good to observe that alone that they plainly refer the power of opening the book to the merit of the passion of the Lamb. Thou art worthy say they to open Verse 9.10.11 12.13 14. the book and the seaâ—s thereof because thou wast slainâ— and hast redeemed us to God with thy blood out of every tribe and people and tongue and nation Out of which perhaps light may come to the saying of our Saviour neither having as yet suffered nor entred into his glory of that day and houre suppose of his second Mat. 42. 36. coming whether it should bâ— sooner or later no man knoweth no not the Angels in heaven nor the Son but the father onely For why as yet the Revelation was not given to Christ of the father nor the order of things to be done unâ—ill his coming opened I affirme nothing rashly let the reader way the matter well with himselfe The Lamb thus opening the book at every severall seal thereof Chap. 6. singular types of things to come are exhibited the body whereof runneth through the whole Apocalyptique race and so concludeth Systema the first universall prophâ—cie The interpretation whereof now by the favour of him that sitteth on the throne and of the Lamb we will undertake Chap 6. Concerning the two Apocalyptique propâ—eces The first prophecie of the seales comprehendeth the destinies of the Empire The other of the little book the destinies of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church or of christian religion untill at length both shall be united in the Church raigning the kingdoms of this world becoming Chap 11. 15. our Lords and his Christ For as in the old testament Daniel did foreshew as well the coming of Christ as also did digest the destinies of the Iewish church according to the successions of Empires so it is to be conceived that the Apocalyps doth measure the state of Christanity by the affairs of the Romane Empire which should yet remain after Christ Neither doth the event crosse it For the interpretation of the first prophecie out of this generall supposition thus procâ—edâ—th Of the first prophecie which is of the seals and first of the things meant by the first six seals The sâ—ope of the seven seals in sum is that there might be shewed by the distances of ensuing time distinguished by the characters of events in what order of the chances of the Romane empire running out it should come to passe that Christ should vanquish the Gods of the world what whom he had begun war to wit in the sixt course or sixt seal the Gods of the Empire of Rome heathen but in the seventh when the course of the trumpets shall come to the last trumpet whatsoever else of the worship of idols and devils did after there a new or should as yet any where else in the world arise should be utterly destroyed For he must reign untill he have put all his enemies under his feet that is shall have abolished all contrary principality auâ—hority and power 1. Cor. 15. 25. Let us in the first place handle the first period as order requireth Chap. â— The first six seals therefore by a six fold character of events not much unlike to those which our Saviour also had foreset for the appointed time of the overthrow of Ierusalem do distinguish so many different times of the yet standing and flourishing Romane Empire untill at length in the sixt Christ should utterly overthrow the power of idols and heathen gods in that region Now characters I call the notable chances of the Romane Empire whereby as by certain emblems the different times are disceâ—ned and those in this first period not brought from without by the barbarous nations such as were of the Empire under the plagues of the seven rumpets afterwards falling but intestine chances and rising in the very Empire it selfe which difference certainly is therefore set by the holy spirit that by unlike markes the unlike times of the Râ—ane estate here flourishing there decaying may be described Moreover that commeth here to be observed Since these characters of châ—nces which I have named scarse or seldom go through the whole space of the seal and therefore no way by themselves avail for the limiting of their different times by any certain beginning and end therefore the holy Ghost in the four first seals where that should be most requisite as well for the cause aforesaid as for the in equality of the different times
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
Nation People Tribe and Tongue After these things saith he I saw and loe a great multitude which nâ— man could number out of every Nation and People and Tribes Chap. 8. and Tongues standing before the Throne and before the Lambâ— Vers 9. clothed with white garments and Palmes in their hands And they Vers 10. cryed with a loud voyce saying salvation to our God who sittâ—th upon the Throne and to the Lambe c. But this vision seeing it belongeth to the seventh Trumpet neither can be elsewhere fitly and cleerely unfolded by reason of so many things to be fore-knowne we will deferre the exposition thereof thither For the present let that suffice which now hath beene said in generall and let the Reader remember that both these Visions certainly doe joyntly goe through the whole space of the seventh Seale or of the Trumpets but that the company of the sealed doth severally synchronize with the six first Trumpets the Palme bearing multitude with the seventh trumpet And so having done with the interpretation of the interposed Vision or Visions let us take in hand againe the intermitted series of the Seales The meaning of the seventh Seale that is Of the seven Trumpets THe sixe first Seales have beene handled wherein the state of At Chap. 8. the Empire as yet standing and flourishing untill that the dominion of Idols should fall was described by intestine chances the seventh succeedeth the matter whereof is Seven Trumpets where in are opened by accustomed representations for that purpose the destinies of the decaying and falling Empire being to be ruined by a seuen fold order of plagues the Trumpets sounding the allarum to the battell of its destruction to wit God taking punishment by that destruction for the blood of so many Martyrs shed by the Romane Emperours He which will not spare even the bruit beasts if at any time Exod. 21.28 they should slay a man his Image shall not he require the blood of his servants of the Empire which for so many yeeres Gen. 9. 6. hath slaine the Martyrs Neither ought the late godlinesse of Christian Emperours there governing to stay Gods justice any more then the godlinesse of Iosia that the Kingdome of Iâ—da being guilty of bloud-shed by Manasses should escape the destruction Chap. 8. decreed by God This revenge the soules of the Martyrs groning under the cruell slaughter of the fift Seale importunately begged by prayers this God promised so soone as the Romane Tyrant had fulfilled his measure by the adding of those who yet remained to be slaine Chap. 6. 11. This time was now come Wherefore the Angel the Priest of Heaven as the manner was with the prayers of the people made in the Temple sendeth up those prayers to the Throne of God in the smoake at the Altar of incense and putteth him in minde In the meane space Silence was made in heaven for halfe an houre to wit according to the custome of the Temple in performing such a Chap. 8.1 2 3. kinde of service For it is manifest there was silence used in religious worship in the Temples almost every where for they said to the people Be silent That was observed by the people of God then when incense should be offered For while the Sacrifices were offered which was the first part of the Liturgie the Temple resounded with Songs Trumpets and other Instruments of musicke 2 Chron. 29.25 unto the 28. But at the time of the Incense all was silent and the people inwardly prayed to themselves Luk. 1.10 To this therefore is the allusion while the Angel was offering at the golden Altar there was as is said Silence in Heaven for halfe an houre that is the whole time of Incense Which at length being finished the Angel filled the Censer Vers 5. with fier of the Altar and cast it into the Earth to wit that by this Ceremonie he might shew to what end those prayers tended which ascending up together to God he had mixed with a sweet savour to wit to obtaine revenge upon the inhabitants of the earth who had hurt the Saints yea had shed their blood And these prayers immediately have their answer For there were saith he to wit out of the Throne or most holy place of So also Acts 4. 3â— God granted the prayers of the Apostles in an Earth-quake the Temple as Chap. 4.5 voyces and thunders and lightnings and an earthquake In which words is described the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the daughter of voyce oâ— thunder whereby God in times past to his old people gave answers and with the same here he granteth the prayers of the Saints For we must know in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders meane the same thing for thunders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voyces Chap. 8. Therefore * And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken by way of explication for that is or which I had rather by the figure * When by two wâ—rds one thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders are voyces of thunder or with thunder For God for the most part did promulgate his decrees with thunder even as God gave the Law Exod. 19. 16. Yea that only Oracle left to the Iewes continued after the Babylonian captivitie An example whereof is with our Evangelist Iohn Chap. 12. 28. When the Lord had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father glorifie thy name there came saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voyce from heaven I have both glorified it and againe I will glorifie it it followeth there And the multitude that stood by and heard it said It thundered Others said an Angel spake to him that is some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thunder from Heaven or joyned with a voyce from Heaven that is to say the daughter of thunder but others that an Angel spake And hence it is that in the Revelation not in this place onely but otherwhere often thunder is joyned with Oracles and voyces from Heaven as Chap. 4.5 Chap. 6.1 Chap. 10.3 You may see Aristarch sacr claris Danielis Heinsii pag. 277. and 45â— The offering thus ended and the prayers of the Saints granted by God in a voyce of thunder the seven Angels who had the seven Vers 6. trumpets prepared themselves to sound It is granted among all Divines that the workes of Divine providence and government are executed by the administration of Angels The Angels therefore in those Visions hold their place over whom they are appointed by God to bring things to passe and what is executed by the common meanes as well of Angels as of men that is said to be brought to passe the Angels being Authours as it were guides and Captaines So that they seeme to me to erre altogether from the scope who thinke some other mysterie lyeth hidden under these names of Angels The Angels therefore the Trumpeters of whom
Chap. 10. king of the saints should rule through the whole world c. 7 and together that glorious promise of restoring Israel should be fulfilled chap. 12. But that this Kingdome is it which hee called the finishing of the mystery of God that acclamation subjoyned to the same Trumpet afterward sounding suffereth us not to doubt the Kingdomes of this world are become our Lords and his Christs and he shall raâ—gne for evermore That it is wonder that there are any Cha. 11. v. 15. who should understand it otherwise Therfore that time of which the Angell here sweareth that it shall be no more cannot be any Verse 6. other then either the time of the foure Monarchies universally or which is more neere but the same in effect of the last Kingdom that is the Roman to wit the last period of a time times and halfe a time since the same which here with Iohn is said shall be when time shall be no more that with Daniel was shewed should bee then when that period of the last times shall be accomplished And surely this consummation of the mysterie of God is the matter of the seventh Trumpet to which are added as companions seven thunders For they are not the matter it selfe which the Trumpet doth exhibit but a temporary thereof To wit while the Angell maketh his proclamation concerning the mysterie of the Trumpet seven thunders utter their voyces He cried saith Versâ— 3. he with a great voyce as a Lion roareth and when hee had cryed seven thunders uttered their voices that is when he had begun his cry seven thunders also began to speake Neither can they but contemporize with the seventh Trumpet since that which followeth the sixth Trumpet necessarily falleth into the seventh But what is this voyce of thunder whether is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol If it bee this the seven thunders are so many Oracles by which the space of the seventh Trumpet is distinguished as it were by certaine periods but of a matter not at all to be knowne nor to bee perceaved but in the proper times which the prohibition to Iohn of writing the voyces of the seven thunders given from heaven doth intimate Seale up thâ—se things which the seven thunders have Verse 4. spoken and write them not We shall therefore enquire in vaine of those things which God would have kept secret and to be reserved for their owne times And thus hath the seventh Trumpet beene fitly enough accommodâ—ted in its place and order although the discoverie of the sound thereof wherein the whole mysterie is fully unlockt be reserved Chap. 10. to another place The purpose of which reservation with the whole frame of such disposition although it be touched in the Key of the Revelation yet it will be neither needlesse nor unprofitable to repeate it here againe and a little more at large since the consideration thereof doth escape most of the interpreters The diligent contemplation of the body of the Apocaliptique visions fraâ—ed by the characters of the Synchronismes gave me the first light here and will give light to thee ò Reader also except I be deceaved But the matter that I may discover it with what plainnesse and brevitie of speech I came standeth thus Both prophesies as well of the Seales as of the little Booke are concluded with one and the same issue of things to wit with that which the seventh Trumpet doth exhibit For the declaring whereof the Holy Ghost hath deferred the more full opening of the sound thereof the mysterie of the seventh Trumpet being touched before in its proper place in the order of the Trumpets lightly and as much as was there needfull untill a passage being made to the new prophesie of the Little book Chap. 10. from the eighth verse to the end he had drawne up the first vision thereof the course of the Revelation being likewise finished to the same issue of things Chap. 11. 14. and then that Mysterie of the seventh Trumpet the common Catastrophe of both prophesies and only generally published in the former prophesie which was of the sealâ—s is here the sound at length being uttered fully expounded and that surely in a most apt order when as otherwise without a fore-knowledge of either propheâ—ie that which depended upon both could not have bin understood And hence it commeth to passe that the businesse of that translation is not taken in hand by any Angell oâ— the Trumpets but bâ— that great and excellent Angell who held in his hand the Little booke the Symbole of the second prophesie which was presently Verse 8 9. to be eaten by Iohn For it was requisite for him who should reveale the second prophesie that the explaining of the sound thereof whicâ— contained the Catastâ—ophe of either prophesie should be deferred thither Yea if that Angell bee Christ the Lord as it seemeth may be gathered by his more royall attyre and the whole â—â—rniture this right of suspending the last sounding in favour of the other prophesie doth agree to none so much as to him who Chap. 10. was the Author of both the prophesies Hitherto truely hee had appeared in forme of a Lambe but now it seemeth he had put on the person of an Angell for that he was about to reveale to Iohn the same mysterie of Consummation which hee had revealed long before to Daniel in the same apparâ—tion of an Angell and in the same rite and words of an oath you may see DANIEL Chapter 12. verse 6. 7. with the fifth verse of the tenth Chapâ—er FINIS THE INTERPRETATION of the little Booke or of the other System of the visions of the Revelation according to the rule of the Apocaliptique Key THe space of the Seales being runne Chap. 10. over wherein the affaires of the Empire were described let us proceed to the other prophesie by much the more noble as containing the fates of the Church or of Religion Iohn is prepared to it by the delivering and eating up of an open Booke as it were to take the degree of the facultie of prophesying And the voyce saith he which I heard from heaven spake unto Vers 8. me againe to wit that voyce as of a Trumpet speaking Chap. 4. 1. and sayed Goe and take that little booke which is open in the hand of the Angel which standeth upon the Sea and upon the earth I went therefore unto the Angel and sayed unto him give me Vers 9. the little booke and he sayed unto me take it and eate it up c. Furthermore since the prophesie now to be revealed as the knowledge of all divine and hidden things especially to come should be in the first receipt indeed sweet and pleasant but by Chap. 11. reason of the lamentable estate of the Church contained in the hidden part thereof bitter as Aloes or for the obscuritie happily of those Allegories and Types where with it is covered it should much perplex
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
many famous victories doe witnesse partly of Constantine against Maxentius Maximinianus and Licinius partly of that great Theodosius as well against others as against Eugenius and Arbogastus the Devils Standard-bearers before the stubbornnesse and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire being utterly broken and consumed ceased But before we depart hence one thing yet remaineth to be spoken of to wit that the Childe of the Woman was not lifted up to the Throne of God so soone as it was borne but so soone as it was growne ready for a Kingdome Therefore it is said she had brought forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was to rule to wit not presently but when he had grown up Even as also Christ the sonne of Mary our Lord whose likenesse in all things this mysticall Christ the Childe of the Church doth resemble being taken up to the Throne of God entered his Kingdome not so soone as he was borne but when as likewise he was come to his perfect age there to sit untill he shall have made all his enemies his footstoole It followeth And the woman fled into the wildernesse where she hath a place Vers 6. prepared of God that they should feede her there a thousand two hundreth and threescore dayes Which since it is afterwards to be repeated and somewhat more fully to be described we will put off the exposition to that place And there was warre in heaven Michael and his Angels fought Vers 7. with the Dragon and the Dragon fought and his Angels but prevailed not neither was their place found any more 8. in heaven It hath beene said that the woman in travell with her childe being safe escaped the Dragons lying in waite But how it came to passe that he who had so diligently watched her not withstanding failed of his purpose now at length beginneth to be mentioned To wit that it came to passe by the helpe and succours of Michael who went forth valiantly to fight against the Dragon lying in waite and becoming Conqueâ—our thrust him down from heaven into the earth Thereupon the womans sonne not only escaped Chap. 12. safe but was lifted up to the throne of God and she her selfe departed into a place safe from the fury of the Dragon And there was saith he warre in heaven c. To wit while the woman was in travell not after she was delivered as many take it For it is certaine out of the 14. Vers that this warre was waged before the flight of the woman into the wildernesse But the woman fled not into the wildernesse before she was delivered and her sonne caught up to the throne of Majestie Vers 5 6. Michael and his Angels fought with the Dragon not alone but taking with them the Martyrs and Confessours of Christ their King for whose cause they fought Concerning whom therefore a little after it shall be sung in the triumphant song that they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death which cannot be spoken of bare and sole Angels And the Dragon fought and his Angels that is the Devils taking with them likewise the Romane tyrants and their ministers which worship them But thou wilt demand who is this Michael Not I suppose Christ himself but as in Daniel unlesse I be deceived is manifest one yea even the chiefest of the chiefe Princes or seven Archangels Chap. 10. 13. to wit that great Angel who in the same is said to stand for the children of God Chap. 12. 1. and whom Christ that great chiefe Generall and consequently King of Angels and men hath so opposed against Sathan and his black guard raging against his Saints For the Angels are sent forth for the safetie of them who are heires of salvation Hebr. 1. 14. and they protect and defend them according to their hidden and invisible manner of working against evill spirits which worke in men that are enemies of God and his Christ although they appeare not in a visible shape So that in this warre we have in hand of the Primitive Church of Christ against the Romane worshippers of the Dragon the Angels under Michael their Captaine acted their parts as well by strengthening the holy Martyrs and Confessours of Christ against the threats of tyrants and violence of torments and mittigating their pains in agonies and sometime taking away plainly the feeling of any paine as also by breaking and weakening the force of the adverse spirits sometime on a sudden casting lets and impediments in the way of the persecutors who were led by their instinct frustrating their purposes sometimes by casting Chap. 12. terrours and other distractions into the minde so that thereupon desisting from their project they have granted even against their will unto the Church truce and space of breathing untill at length after three hundred yeers warre when as it seemed to Christ to have now enough exercised his and was pleased to bestow a full victory upon his Angels the childe of the woman Christians prevailing being placed in the Emperiall throne the kingdome of the Devill being conquered suffered a wonderfull great fall For this is that which he saith The Dragon prevailed not neither was his place found any more in heaven that is being conquered and put to flight with all his forces he was deprived of heaven In the saying prevailed not there is an Hebraisme of which afterward And the Dragon was cast out that old serpent called the Divel Vers 9. and Satan which deceiveth the whole world that is perswadeth to Idolatrie and hitherto had possessed the Romane Empire he was cast out into the earth and his Angels were cast out with him That is he with all his * Daemons Devils hitherto worshipped instead of God were throwne downe from the top of their divinity which they enjoyed to the bottome of execration and contempt That what is read to have come to passe long agoe in the delivery of Israel from the tyranny of the Egyptian Pharaoh whose likenesse this Dragon â—areth that God executed iudgement upon the Exod. 12. 11. gods of the Egyptians the same shall finde place here at least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according Numb 33.4 to the letter The Iewes deliver that it was so even there also I or see both the Targums R. Salomon R. Aben Ezra with R. Moses ben Nachman c. Neither is there cause that any should wrest the cleere words of the Scripture to another meaning especially since it may seeme that Esay 19. 1. hath allusion thereto Prevailed not for was overcome is an Hebrew figure as I have said whereby the Adverbs of denying doe expresse the contrary of that to which they are applied as in this same vision a little after is used they loved not their lives unto the death that is they Vers 11. valued their life at nothing
or they spent it freely for Christ For this kinde of speaking with the Hebrewes is not of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augmentation So Prâ—v 12. 3. A man is not established by wickednesse that is shall be utterly removed and rooted out Chap. 12. The same Book 10. 2. Treasures of wickednesse profit nothing that is they hurt they damnifie 17. 21. The father of a foole shall have no ioy that is he shall be grieved And 1 Cor. 16. 12. If any man love not the Lord Iesus Christ let him be Anathema that is whosoever hateth and blasphemeth See Buxâ—orf Thesaur Gram. lib. 2. cap. 19. So here The Dragon and his Angels prevailed not is the same as they were utterly vanquished But a more full History of this victory I have already made at the interpretation of the sixt seale with which this fall of the Dragon doth contemporize yea it is the argument of that seale as farre as it respects that notable change of the Romane Empire But that which I have said concerning the Childe of the woman placed on the throne of the Empire and the Christians then bearing sway that truely is cleare and evident out of the triumphant song which is annexed I heard saith he a loud voice saying in heaven now is come Vers 10. salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night But they overcame him by the blood of the Lambe and by the Vers 11. word of their testimony and they loved not their lives unto the death Which words as they are most cleere and spoken without any obscurity of allegory so are they the key for interpreting the whole vision For hence it may plainly be perceived as well what that lifting up of the childe of the woman to the throne of God may be to wit an introduction of salvation strength and the kingdom of God and the power of his Christ into the Romane throne as also by the vanquishing of what enemy he came to the kingdom to wit by the throwing down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of that Accuser who day and night accuseth the brethren and traduceth them before God to conclude what manner of forces Michael and his Angels used with him in that battell against the Dragon and his guard to wit the holy Martyrs and Confessours who overcame him by the blood of the Lambe and by the word of their testimoniâ— because they loved not their lives unto the death that is they freely yeelded their lives unto the death And surely it is altogether unpossible that the lifting up of the childe of the woman the throwing down of the Dragon and the introduction of the kingdom Chap. 12. of God and Christ should not levell at one and the same event of things since the flight of the woman into the wildernesse beginneth from them all as it were from one certaine terme of things Vers 6. and 14. Now that Satan here is called by a new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Accuser who before is stiled Dragon and Devill it is to be understood that this also proceedeth from the custome of the Hebrews by whom indeed he is called by the same name which they have now long since taken into their own language For they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kategor R. Iâ—da in the book Musar as Drusius citeth him Kategor saith he is Satan the adversary or wicked accâ—ser who is adversary to man or accâ—seth him before the blessed Creator Maiemonides ad Pirke Avoth where in Gnome R. Eliezer both this and the word Paraclit of contrary signification derived also from the Greeks is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He is termed Paraclit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an advocate who pleadeth for the good of a man before the King the contrary whereof is Kategor an accuser For he it is who tradâ—ceth a man before the King and endeavoâ—reth to kill him And surely if ever then during the time of this childe bearing and warre Satan worthily deserved the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accuser and malitious detracter Which so many reproaches and infamies doe witnesse wherewith the Dragon-worshippers all this time overwhelmed the Christians objecting against them Thyestaean feasts Oedipodian incests adultery promiscuous lusts murders treasons against Princes plagues famine burnings of houses and what publique calamitie soever happened But it seemeth here rather respect is had to the History of Iob where Satan by accusing and calumniating brought to passe that he was permitted by God to try Iob by temptations and tribulations That which here also the holy Ghost intimateth to be done by him according to his custome The skilfull will understand what I meane It followeth in the triumphant song Therefore reioyce ye heavens and ye that dwell in them that is Vers 12. ye holy Angels and blessed spirits by whose labour happily imployed this victory is gotten woe to the inhabitants of the Earth and of the Sea that is the world for the Devill is come down unto you having great wrath and therefore Chap. 12. like to hatch some new mischief because be knoweth that he hath but a short time For although even from that time forward by Constantine the Great he was cast down from the Romane throne yet the worshipping of the Dragon continued with the people some time hereupon when not very long after he perceived â—e must be at length also thrust out and that the whole Romane Empire should be washed with the Baptisme of Christ matters coming to that passe being all in a rage he studieth to bring the victory of the Church by what way possibly he could into danger and if he should faile of his purpose or be cast out to undermine it by some new stratagem In both which we shall anon see the most wicked spirit bestirred himself The Mysterie of the woman inhabiting in the Wildernesse The childe bearing woman the Dragon being vanquished honceforth dwelleth in the Wildernesse whereby the state of the Church delivered from the heathen tyranny untill the seventh Trumpet and the second coming of Christ is figured not in the type of one lying hid and invisible but as it were in a certaine middle condition like that of the Israelites wandering in the Desart from their departure out of Egypt untill their entrance into Canaan a state indeed thereof safe from the furie of that red Dragon as of Pharaoh but not as yet come to that glory as it were the possession of Canaan whereunto at length she was to attaine the rest of the enemies being vanquished A state indeed which outwardly should be better then the servitude of that Ethnick tyranny out of which as it were out of the bondage of Egypt the Christian people by the power of Christ escaped considering that leave
except the â—ngel doe take knowledge of the marke upon thee how shall he fight for thee or defend thee from thine enemies Where Nicetas the Scholiast Because being thereby marked we are acknowledged to what Lord we belong and are kept safe from snares Now let us proceed to the reâ—â— And I heard a voyce from heaven as the voyce of many waters Vers 2. and as the voyce of a great thunder and the voyce which I heard was as of harpers harping with their harpes And they sung as it were a new song before the throne and before Vers 3. the foure Beasts and the Elders c. He declareth indeed the voyce and the song of the Coelestiall Angels glorifying the Father and the Lambe after which manner they are read to have done when first the Lambe had undertaken Chap. 5.11 to unseale the booke of prophesies And having respect to Chap. 14. these Angels anon he saith vers 6. And I saw another Angel flie in the midst of heaven that is another besides one of those singers For he hath made mâ—ntion of no Angell before this except we shall say those musicians to have been a Quire of Angells Now the voice of many waters and like thunder signifieth none other thing then the voice of a very great multitude such as was wont to be heard in the Temple while it flourished of the Levites the singers singing praises to God with the voyce and musicall instruments By reason of the multitude of whom together with the acclamation of the people a sound was made like the roaring of the Sea or the noyse of Thunder It is no conjecture but a manifest thing because that in the tryumphant Song Chap 19. 6. where the parable is all one it is cleerely expresâ—ed I heard saith he as it were the voyce of a great multitude marke a great multitude and as the voyce of many waters and as the voyce of mightie thunderings saying Halleluia Hence in Ezechiel Chap. 43. 2. where in the Hebrew it is simply His voyce that is of the God of Israel as it were the voyce of many waters the Septuagints paraphrastically render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his hoast as it were the voyce of many doubling The Chalde likewise The voyce of those that prayse his name as the voyce of many waters Adde that out of the same Prophet concerning the Cherubins Chap. 1. 24. I heard saith he the noyse of their wings like the noyse of great waters as the voyce of the Almighty the voyce of speech as the noyse of an hoast To conclude from this nation it is that that which in Daniel is the voyce of a multitude by Iohn is put the voyce of many waters in the description of the person of the Sonne of God in the beginning of the Revelation expressed out of Daniel For that Dan. 10.6 which Daniel hath his feet like in colour to pollished brasse and the voyce of his words like the voyce of a multitute that Iohn declareth Revel 1. 15. his feet like unto fine brasse as in a burning furnace and his voyce as the sound of many waters Furthermore the song is a new one such as is sung to God after Christ is exhibited to the world Wherein indeed to him that sitteth upon the throne and to the Lambe together and alone redemption power riches wisedome strength honour glory and blessing are religiously and Evangelically ascribed The forme of this song is extant Chap. 5. and that by the title of a new Chap. 14. Song that it can scarce be doubted but that respect is here had Cap. 5.9 thereto since no where else in this Booke mention is made of a new Song The Lambe say they which was slaine is worthy Cap. 5.12 that is as before is a little more plainly said by the Elders and Beasts because that he was slaine to receive power riches wisedome Vers 13. and strength and honour and glory and blessing Therefore to him that sitteth upon the throne and to the Lambe be blessing and honour and glory and strength for ever and ever Amen This is the short forme of the new song which if God shall at any time make me more fully to understand I will happily more largely explaine it for it is deepely setled in my minde that the whole mysterie of Evangelicall worship is in it contained As concerning the present purpose it seemeth to be called new either as it were another or divers from that which was â—ung before Christ was sent for under him according to that saying of the Apostle Old things are passed away and behold all â— Cor. 5. 17. things are become new or for the new benefit at his coming granted to none of the former ages of the world but onely to these last times For which benefit indeed God afterward * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is honoured by thankesgiving as well by Angels as by men And to confirme this reason of the name as well that of Esay will serve Chap. 42. 9. 10. I declare new things sing to the Lord a new song the which title also of a new song divers times occurreth in the Psalmes not other wise to be understood as it seemeth then of that whereby the Divine power is praysed for some new benefit especially of delivery according to that Psalme 40. vers 2. 3. He brought me up out of an horrible pit c. and hath put a new song in my mouth or at least because according to the custome of such songs it is sung with extraordinary gladnesse and joy That both these agree with the Evangelicall song I need not strive to shew in many words the matter is plaine And no man could learne that song but the one hundred forty and Vers 3. foure thousand which are bought from the earth In the whole Christian world there is no man that hath skill to sing the song of the Angels as long as the Beast bare sway but those which be of the number of the one hundred forty and foure thousand servants of the Lambe for these onely without any spot of Idolatry doe glorifie the Father and the Lambe upon the earth as the blessed Angels in heaven doe even the very same Chap. 14. thing which in the Lords Prayer that it may be done of all the Church incessantly beggeth of the Father Thy will be done in earth as it is in heaven So that a platforme or absolute example of the lawful and perfect worshiping of the Divine power cannot be taken from any but from the inhabitants of heaven These are they which are not deâ—iled with women for they are Vers 4. Virgins That is they converse not with unchaste women or harlots But what manner of women are these Surely not such as are commonly called so but Cities according to the usuall phrase of the Prophets and those indeed of Christian name but addicted to idols whose
to the Vintage which as in the seasons of the yeere it is accustomed so here for order it is agreeable to reason that it follow the Harvest And another Angel came out of the Temple which is in heaven Vers 17. he also having a sharpe sickle 18 And another Angel came out from the Altar which had power over fire and cryed with a loud voyce to him that had the sharpe sickle saying thrust in thy sharpe sickle and gather the clusters of the vine of the earth because her grapes are fully ripe 19 And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God and the wine-presse was troden without the citie and the blood came out of the wine-presse even unto the Horse bridles by the space of one thousand and sixe hundred furlongs This is the description of the Vintage At the interpretation whereof we shall so much the more certainly levell by how much the signification of the parable is here lesse doubtfull and the designment Chap. 14. of the treading of the clusters of grapes more plaâ—â—e For truly the treading of vintage in parabolicall Scripture constantly signifieth a cruell bloody and deadly slaughter This first Furthermore that this slaughter here handled is the same with that great slaughter Chap. 19. as a little before I shewed those words concerning the treading of the wine-presse of Gods wrath Cap. 19. 15. put in to the description thereof doe declare Therefore it will be the same also with the warre of that great Day of God Almightie at the last phyall With which that that deadly slaughter Chap. 19. is the same this maketh it out of doubt that both of them are the last ruine of one and the same enemy For each of them are to fall at the last upon the Beast the false Prophet and their confederates But their last slaughter can be but one Now if our vintage shall designe the same slaughter with them it must needs rest upon the same enemies with them therefore upon the Beast and false Prophet The vine therefore or vineyâ—rd of the Earth whereof here is mention is the dominion of the Beast The grapes ripe for gathering are the followers of the Beast swelling with blood guiltinesse ripe for judgement To conclude the vessell or winepresse is the place of slaughter The same forsooth which at the seventh viall being interpreted in Hebrew is called Armageddon happily because there at the universall slaughter of the Beast the troopes or bands shall be destroyed For * See Drusius Praeterit lib. 10. pag. 434. Arma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth destruction Gedon or Geddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troope army or their Army * He gathered them saith he into a place which is called in Hebrew Armageddon the books of Plantines Printing are with a single Δ Armagedon and the seventh Angel powred Chap. 16. 16. out his phyall into the aire and there came a great voyce out of the Temple of heaven from the throne saying It is done Now where this wine-presse or place is like to be for treading of the grapes is yet in Gods secret and therefore not by us too curiously to be searched out nor determined untill either the event it self shall manifest it or the state of things neerer thereunto shall haply yeeld some marke Yet this we may lawfully tell without the reprehension of rashnesse out of so diligent a dimension of the space through which the slaughter should extend it may seeme the holy Ghost pointeth his finger to some such Region as may extend a thousand and six hundred fâ—â—longs in length For by so many furlongs he enformeth the slaughter shall Chap. 14. be made without the Citie That is if I be not deceived in the Region or Dominion of the Citie Hence it commeth to passe that some by that circuit thinke the Holy Land is meant as which comprehendeth exactly so many furlongs in the length thereof that is two hundred Italian miles but not above an hundred and threescore Gracian which to be the length of the Holy Land Ierome relateth in his Epistle to Darâ—anus For the Gracians say they measured their miles by ten furlongs every of which was an hundred paces now a pace which they call Orgya a faddom is sixe Romane foot so in the whole a Grecian mile contained 6000 Romane foot On the contrary the Romanes define a pace by five foot a furlong by 125 paces a mile by eight furlongs that is only 5000 foot Whence it commeth to passe that the Grecian mile although it agree with the Romane in the number of 1000 paces yet it is greater by a fift part then the Romane By which means 200 Romane miles make not above 160 Grecian This is the summe of the account Furthermore this addeth no little weight to the conjecture that the name of the place is expressed by an Hebrew word Armageddon as if it were to come to passe in the land of the Hebrews But by what means shall this be brought to passe Surely to those that conceive Antichrist shall come out of the East this opinion is easie and prompt enough to us not so except any one haply may thinke it likely that the false Prophet after the overthrow of Rome shall remove into the East and Seat himselfe there Indeed there are some of the servants of the Beast themselves who affirme this to wit that the Pope of Rome shall have his Seat at Ierusalem before the last Day of Iudgement For indeed it cannot be affirmed with any likelihood of truth that the Beast his affaires at home in the West being in such state and danger as is supposed should again as long agoe in the expedition to Ierusalem Lead an Army into Palestine leaving so many enemies at his back and there at length utterly be abolished Moreover least we who affirme Antichrist to be in the West should be inferiour in this respect to them who affirme him to be in the East there is a place likewise neere at hand to which the said number of furlongs in like manner agreeth for example Stato della Chiesa or the large possession of the Romane Church which from the Citie of Rome to the furthermost mouth of the River Pâ— and the Marishes of Verona extendeth Chap. 14. the space of two hundred Italian miles that is 1600 furlongs But whither goe I let us cease to be as happily hitherto we have been too curious Let us descend to other matters which will be more worth our labour And so let the Reader first marke this that here the Cutter of the clusters of the Vine is not the same as is the Treader of the winepresse but as the functions of the grape gatherer and the Treader of the winepresse are severall so also they have severall workmen for the grape gathering or cutting of the clusters an Angel furnished with
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
chap. 6.9 except in the temple whencâ— appeâ—â—ed to him the the golden Altar of incense be ore the throne chap. 8. 3. except the tâ—mple or Tabâ—rnacle had binne that throne Or what other thing will the fouer hornâ—s of the golden Altar which is in the sight oâ— God intimate chap. 9 13. what the temple the courts of the temple and Altar parteâ—y to be meâ—suâ—ed wiâ—h the Angels reed partly to be cast our chap. 11. 1. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temple of God opened in Hâ—aven and therein the Arke of the testimonie exposed to sight câ—ap 11. 19. what the Angels comming out of the Temple chap. 14.15 17.18 and that also in heaven verse 18. what the â—arpers standing upon the brimmâ— of tâ—e Sea or lavour of glasse and singiâ—g the tryumphant Songe chap. 15. 2. and that also in heaven verse 1. what in the same place verse 5. The Temple of the Tabernacle of the testimony opened in heaven and the same temple veâ—se 8. filled with smoake Verse 3. from the majesty of God But that chap. 16. verse 17 putteth the matter out of all question And there came a great voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out of the temple of heaven from the throne Furthermore in this throne or temple least happily thou shouldest be any thing doubtfull the place of Gods Session or as the Septuagnits 1. king 10. 19. speake of the throne of Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Inner and most holy parte of the temple wherein was laid up the Arke of the covenant with the propitiatorie For there God is said to dwell and to sit between Chap. 4. the Cherubins of glory For which cause finally both the seven lampes here as also the golden Altar of Incense afterwardâ—s are rightly said to have binne before the throne to wit before the oracle of the temple as it is found concerning both plainly in so many and the self same wordes 2. Cron. 4.20 and 1. King 6 20. in the former of which the septuagints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Oracle is called in Hebrew in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meaning right with the Relveation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the other partes either of the temple or of the tabernacle wil be partly for stayes partly for stepps partly for a footstoole to the throne peculiarly so called such kinde of parts or appurtenances that emperiall throne of Salomon is said to have had So much of the throne 2. The fouer and twenty Elders compasse next about the throne which represent the Bishops and prâ—lates of the churches Ver. 6 â— and do answere both in place and order to the Levites and Preests in the campes of Israel and their number of 24 to so many courses of Preists and Levits or which cometh to the same passe to the chief of the courses whereupon besides that they are neerest to see Ezech. 〈…〉 Exod 34 19 Levit 8. 17 and else where 40 times God they also have their thrones moreover they weare crownes which are signes of dignity and power given from God 3. Thirdly a meete distance after the Preestes where the lines drawne through the midst of the throne doe twise divide the sides of the throne every way to the fouer corners of the heaven fouer living creaturs appeare the first in the shape of a Lyon the second of a Bullock for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the septuagints is Bos a bullock the third in the shape of a man the fourth of a flying Eagle representing the christian Churches through the four quaters of the world and they answere to the foure campes of Israel bearing in their standerds the same Beastes That which in the text of the Revelation is somthing more obsâ—urely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midest of the throne and round about the When by two words one things is signifyed throne ought to be expounded by the figâ—re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiar with the Hebrewes as if indeed it had binne said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the circuit or compasse of the throne and that in this sense If to the throne for example as being square thou draw about a paraâ—ell foâ—re square figure with a meete distance from the throne and Elders compassing it about foure Beasts did shew themselves in or at the midle of the sides of every quadrangle for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken distributively to Chap. 4 wit in the midest of every side one Furthermore those Beasts are describâ—d full of eyes before and behind having moreover six wings aboute and those full of eyes within So many â—yes do set forth the multiâ—ud of Sharpsighted verse 8. meâ— and full of knowledge of the mysteries of God such as are in the Beasts that is the churches which the 〈◊〉 do represent The wings agiliâ—y and a lacrity o put in exâ—cution the commandement of God The wings full of eyes zâ—ale joyned with knowledge and faith To conclude the six wings aâ—out doe set them forth flying every way that is most ready universaâ—ly and wholly to fulfill the commandements of God 〈◊〉 9 10 11 Last of all is added what the office of both of them should be aswel of the Bâ—asts as of the elders about the throne to wit this thâ—t as aften as tâ—e Beasts should give glory and honour and thanksgiviâ—g to him that sitterh on the â—hrone that is as often as the Churches should performe their holy seâ—vicâ— so often the 24 Elders going before the Beasts according to their function used to faâ— downe before God saying Thou art worthy O Lord to receive glory and honour and power because thou hast created all things c. This interpretaâ—ion being admitted the saâ—ing of Iohâ— which most do accuse here of incongruity as abusing the futures 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the praete perfect will easily maintaine it self since with the Hâ—brewes whose notion the Apostle every where vseth the futures are wont to denote an act accustom'd â—rdue so as Iohn is not at all to be thought here to relate Chap. 4. what then in the vision is done by the Beasts and elders but what occasion required should be done and what he afterwards in the progresse of visions if at any time occasion of praysing God shoâ—ld happen he saw done by them And so that at length I may end I conceive I have plainly shewed that the throne in this â—mperiall session answereth to the Tabernacle or Temple the elders to thâ— Levites and Priests the four Beasts to the four campâ— of Israel that is the whole session to be the type of the ancient encamping in the wâ—ldernesse whâ—ch thing was so much the more largely by me to be handled because â—o served the reason of the most typeâ—â—n the Revelatâ—on to depend chiefly upon the
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
the speech is here are they which are appointed to direct the plagues of the Trumpets using those men for execution by whom it pleaseth God to bring to passe his decrees But the foure first of these Trumpets are of such plagues as are of lesse extent and not so great to wit which resting for the most part upon the Westerne or Latine world the Bishop of Rome which was hereafter to be the head at least of that world was to Chap. 8. cure In the right application of which representations here also the Reader may observe that the Romane Empire with the rest of the Kingdomes of the world by the holy Ghost are tacitly resembled to the body of the world the parts whereof are Earth Sea Rivers Heaven Starres in that manner that the body of every Empire may have also his Earth which may be instead of that Earth to wit a certaine bottome and Basis on which the weight of the whole government may rest the Sea likewise which by environing its Earth beareth altogether the likenesse of the Sea this is the largenesse or extent of the Dominion The politique Rivers also which after the manner of other rivers have their beginning from their Sea and thither returne such are Provinciall Magistrates and other ministers of the dominion together with the Provinces themselves the channels of the Rivers To conclude the Sunne and other Starres in the heaven of Sovereigne power resembling the Sunne the Moone the Starres in the worldly heaven This analogie being observed the interpretation as altogether confirmed with the figures of the old Prophets will so be easie and altogether the most convenient to the matter in hand Now that there is so oft repetition of the third part as of the third part of the Trees of the Earth the third part of the Sea of the Rivers of the Heaven that I take to be meant of the bounds of the Romane Empire comprehending in the compasse thereof the third part of the knowne world in Iohns time The which seemeth may be proved out of that that afterwards Chap. 12. is Vers 3 4. said that the Dragâ—n having seven heads and tenne hornes that is to say the heathen Romane Empire drew the third part of the starres of Heaven with his tayle and cast them into the Sea that is the third part of the Princes and Rulers of the world be subjected to his Empire These things thus settled let us come to the interpretation of the severals And the first Angel sounded and there came Hayle and Fire Vers 7. mingled with blood and they were sent upon the Earth and the third part of the Earth was burned and the third part of the Trees was burnt up and all the greene grasse was burnt up And the second Angel sounded and as it were a Great Mountaine Chap. 8. 8. burning with fire was cast into the Sea and the third part of the Sea became blood 9. And the third part of the creatures which were in the Sea and had life dyed and the third part of the ships perished And the third Angel sounded and there fell a Great Starre from 1â— heaven burning as it were a Lampe and it fell upon the third part of the Rivers and upon the Fountaines of waters 11. And the name of the Starre is called Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter And the fourth Angel sounded and the third part of the Sunne 12. was smiâ—ten and the third part of the Moone and the third part of the Starres so as the third part of them was darkened and the third part of the day shone not and the night likewise The first Trumpet The first Trumpet of the seventh Seale entereth at the Romane Idoll government now at length beaten down and shaken at the going out of the sixt Seale and being about to strike the first blow to the Empire now entering into ruine it destroyeth the third part of the Earth with a terrible â—torme of Hayle with fire and blood that is it wasteth the territory or people of the Romane Empire to wit the Basis and ground of that â—oliticall Vniverse with a terrible and bloody breaking in of the Northerne Nations it vanquisheth and consumeth the Nobles and common people You may see the representation of Hayle tending to the same purpose I meane to signifie an hostile vâ—olent assault Esay Chap. 28. vers 2. Behold the Lord hath a mighty and strong one he pointeth at Salmanassar as a tempest of Hayle and a destroying storme as a flood of mightie waters overflowing shall cast downe to the Earth with the hand Vers 3. the crowne of pride the drunkerds of Ephraim shall be trodden under foot Also Esay 30.30 Concerning the slaughter to come upon the Assyrians And the Lord shall cause his glorious voyce to be heard and shall shew the lighting downe of his arme with the indignation of his anger and flame of devouring fire with scattering and tempest and Haile-stones 31. because Chap. 8. Assur shall be beaten down through the voyce of the Lord c. Here is to be observed because haile is wont to be with lightening especially in the hotter Regions therefore with the mention of Haile is joyned Fire as well here by Iohn and Esay as also Psal 18. 13 14. yea in the History Exod. 9. 23. But Iohn hath miâ—ed Blood also beyond nature that he might shew by this token the whole representation to reflect upon Slaughter Concerning the representation of Haile let the Reader see also Esay 32. 19. and there the Chalde Paraphrast Furthermore the same Paraphrast doth teach that Trees in Propheticall parables doe signifie great Lords and wealthy men which for Oakes of Basan Esay 2. 13. hath put Princes of the Provinces for Cedars Esay 14. 8. wealthy men for Firre trees sometime Princes Esay 37. 24. sometimes Kings â—say 14. 8. by whom also that of Zach. 11. 2. Howleô Firre tree because the Cedar is fallen because the magnificent are spoyled Howle ye Oakes of Basan because the fenced wood is fallen is thus Paraphrased Howle ye Kings because the Princes are broken who so were rich are spoyled Howle ye Rulers of Provinces because the countrey of your fortitude is wasted Whence from the Analogie it is easily gathered that greene grasse is taken for the common people when as here it is joyned with trees Now that we may pick something out of History concerning the event I will derive untill something more certaine shall appeare the beginning of this trumpet from the death of Theodoâ—ius the first that is from the yeere of Christ 395 because then Christian Religion seemed plainly to have triumphed over the Gods of the Heathen and withall as it were in a certain common terme of the former Seale ending and this beginning the invasions of the Barbarians something attempted before but in the yeers next following the Empire
〈◊〉 〈◊〉 〈◊〉 Altarium the Altar place Sacrarium the holy place and changing the order the Glossary of Philoxenus hath it thus Sacrarium Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy place of the Gods is Thysiasterium But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the Court-yard of the Temple that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I learne out of the description of the Tabernacle to be comprehended rightly by the name of the Inner Court where likewise all that inclosure which compassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle and the Altar of Sacrifice is reckoned by the name of one Court as it appeareth Exod. 40. 33. So much of the first Court which Iohn was bidden to measure But the later Court is set forth plaine enough by the name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the defect of the former substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The court which is without the enclosure of the Temple and Altar In this since the Gentiles being admitted without right or reason were harboured it is commanded at no hand to be measured but to be cast out and accounted for prophane But thou wilt say that not the outer court is said to be troden under foot by the Gentiles but the holy citie I answer that the outer court and the holy citie doe mutually expound themselves since the outer court is the place of assembly for divine exercises for the holy citie or for the people of Israel yea in the desert the Tabernacle having only one court into which it was not lawfull for any but the Priests and Levites ordinarily to enter there was no outer court but the campe of Israel or the holy citie Thereupon therefore the sence is as if he should have said The court which is without the Temple cast out and measure it not for it is given to the Gentiles and they shall tread that underfoot 42. moneths But for the relative that there is placed a substantive and surely the same which declareth the thing designed by the antecedent the holy citie saith he they shall tread underfoot fortie two moneths For the enallage of the substantive for the relative is very usuall as well in this booke as else where to wit when either the substantive which went before is repeated instead of the relative or the Synonimie thereof is put instead of the relative An example of the later manner thou hast here and Acts 25. 21. And surely what else shall we say is it to be given to the Gentiles that is leave to be given them to take it then to be trodaen under foot and what at length should the Gentiles tread under foot except that which was given them that these words also no lesse then of the Court and of the holy Chap. 11. Citie may seeme mutually to expound themselves A plot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Temple and the Courts thereof The plot The Inner Court The outer Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Temple The Holy of Holies The Holy Place The offering Altar Thysiasterium the Altar place To these two Courts which and no more the Scripture mentioneth a third was added in after ages to wit in the Herodian Temple by the building of another wall more compassing the Temple which was called the court of Gentiles or of those that were uncleane but was not accounted for holy Moreover there was written upon pillars there set as well in Greeke as in Latine letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Atrium sanctum Chap. 11. transire alienigenam non debere that a stranger ought not to enter into the holy Court Iosephus de bello Iudaico lib. 6. Graec 18. The mysterie of the two witnesses prophesying in sackcloath The Gentiles taking up their standing in the Court of the people of God or the holy Citie two Witnesses or Prophets from God preach mourning and being cloathed in sackcloath These are the Interpreters and Defenders of the Divine Truth which should bewaile with continuall complaints that filthy and lamentable pollution of the Church of Christ and whom God should stirre up continually to be monitors to the Christian world idolâ—zing with the Gentiles and guides to his Saints keeping the faith To wit according to the patterne of those famous payres under the Old Testament Moses and Aaron in the wildernesse Elias and Elisaeus under the Baaliticall apostasie Zorobabel and Iesua under the Babylonian captivitie To wit those witnesses of the Revelation are manifestly described by their number condition power and acts even as also the state of the Church wherein they prophesied answerable to that of Israel is figured by the representation of Babylon the wildernesse and Gentilisme or Baalisme What I have said of the description of the witnesses that behold with thine eyes Reader in the Table following Moses and Aaron Elias and Elisaeus Zorobabel Iesua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 6. Having power over waters to turn theÌ„ into blood to smite the earth with every plague Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 6. Having power to sâ—â—t heaven that it raine not Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 4. These are the two olive trees and the two candlesticks which stand before the Lord of the earth Vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vers 5. Whom if any will hurt Vers 4. fiâ—e proceedeth out of their mouth c. Vers 5. Of Moses and Aaron you may see Numb 16. of Elia a Kings Chap. 1.  Now let us come to the text And I will give saith he unto Chap. 11. my two witnesses that they shall prophesie a thousand two hundred Vers 3. and threescore dayes cloathed with sackcloth Where this cometh first to be observed that the whole prophesie which followeth from this verse to the sounding of the seventh trumpet the nature of the matter so requiring is exhibited not in a vision but was dictated to Iohn by an Angel personating Christ the observation whereof is of no small consequence for the better perceiving of the nature of the allegory or type To my two witnesses he calleth them two in regard of the type which as I said is of paires as if he should have said I will give to my Zorobabel and Iesua to my Eliah and Elisaeus to my Moses and Aaron To which is added that he calleth them witnesses now by the Law there ought to be two witnesses to confirme every word Add that they may be called two in regard of the number of the Tables of God which they used in their prophesie of the Old and New Testament as it were witnesses of two Testaments That they shall prophesie cloathed with sackcloth to wit mournfully be wayling the trampling under foot of the holy Citie by the bringing in of the Idolatry of the Gentiles giving testimony to the truth of God and exhorting to repentance 1260 dayes as many to wit as are contained in 42 moneths Which that they are not naturall
have eaten saith he and filled themselves they will turne unto other Gods and serve them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detrahentque mihi and will reproach me So indeed is the vulgar in this place in the sense of blaspheming though not in the word For what other thing is it to detract from God then to blaspheme him But otherwhere he expresseth the word also as Ierm 23. 15. 17. from the Prophets of Ierusalem is pollution gone forth upon all the land They say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them that blaspheme me â—ow the speech is of idolaters the Lord hath said ye shall have peace and every one that walketh in the crookednesse of his own heart To these if you please may be added for illustration sake that the prophanations of Antiochus wherewith he polluted the Temple of God and his holy things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemies 1 Mac. 2. 6. and 2 Mac. 8. 4. And that Kimchi interpreteth that of Gen. 4. 26. Then the name of the Lord was prophaned by calling upon it in an acception not much different thus Then men went astray after idolâ— and the invocation upon the name of the Lord was polluted and prophaned But how rightly I enquire not yet so he hath turned it and tooke it Hereupon with the Schoole Doctors there are three kinds of blasphemy one when that is attributed to God which agreeth Chap. 12. not unto him Another when that is taken from God which is due to him A third when that is attributed to the creature which is appropriated to God as in idolatry For even as an adulterous wife reproacheth her husband so the Church prostituting her self to idols reproacheth God since idolatry is spirituall adultery And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwell in heaven Vers 6. What heretofore he had spoken generally concerning blasphemy here he specially prosecuteth and distinguisheth a three-fold idolatry of the Beast For first he blasphemeth the name of God to wit in the worshipping of images ascribing the incommunicable name of God vnto stocks and stones Wisd 14. 21. or the name of God that is his person give me leave so to speake which then cometh to passe when any thing besides God himselfe is worshipped with divine honour Secondly his tabernacle that is the humane nature of Christ wherein the Deitie dwelleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pitched his Tabernacle personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word was made flesh and dwelt among us Ioh. 1. 14 and Ioh. 2. 19. Destroy this temple and in three dayes I will raise it up But he spake saith the Evangelist of the temple of his body And is not that also to this purpose a much more perfect tabernacle then that which was made with hands Hebr. 9. 11. This tabernacle I say the Beast blasphemeth whiles he beleeveth the body of Christ is daily made of bread by the transubstantiating Priest and therefore adoreth the Bread instead of Christ the tabernacle of God yea he taketh it for a sacrifice propitiatory for the living and the dead as it were crucifying Christ afresh Also he blasphemeth the heavenly inhabitants that is the Angels and Saints of heaven whiles he calleth the Devils and Idols which hee worshippeth by their names what a reproach is this against the blessed spirits yea and a contumely also against Christ their Lord in derogation of whose prerogative and glory they are set up even against their wils as mediators and intercessours with God patrones and protectors of mortall men after the custome of the heathen See those things which we have written out of the divinitie of the Gentiles concerning Devils and their offices at the end of the sixt trumpet And the Beast not content with this alone moreover disgraceth the blessed spirits with contumelious and wicked fables and miracles that thou mayest doubt whether he sin more Chap. 13. by the worship which he would seeme to give unto them or by contumelious fables Hitherto concerning the blasphemy it followeth concerning the other part of the Beasts impietie whereby he sheweth himself the Deputie of the red Dragon by persecuting the Saints For moreover it was given to him saith he to make warre with Vers 7. the Saints and to overcome them In Daniel thus made warre with the Saints and prevailed against Dan. 7.21 them But with what Saints to wit with the seed which happened to the woman in the wildernesse Now although the whole raigne of the Beast be a certaine warre against the Saints according to that which was said in the beginning and the Dragon being wroth went under the maske of this Beast to make warre with the remnant of the seed of the woman which kept the commandements of God and have the testimony of Iesus notwithstanding another manner of warre is here meant as appeareth Vers 10. where concerning the like recompence * Talio at length to be rendered to the Beast it is said He that leadeth into captivitie c. He that killeth with the sword must be killed with the sword It is a warre therefore that is waged with slaughter and blood Adde hereunto that we yet handle the description not of the Ecclesiastiâ—all Beast but the secular with which a warre of another kinde will scarcely agree properly But this warre the Beast did not wage presently at his beginning but after he had come to his perfection * 1. The 1200 yeere in the twelfth age from the birth of Christ His first expedition fell heavie upon the Albigenses and Waldenses and by what other name soever the true worshippers of Christ were then called of whom there was such a slaughter that through France alone if P. Perionius in his History of that Warre make a right account there were slaine at the hand of ten hundred thousand men For this crueltie extended not onely to burning men alive losse of their goods banishments and other punishments of that kinde but that nothing might be wanting in so cruell a persecution to the true name of a warre whole armies were mustered against them and with those expeditions bearing the Crosse first appointed against the Saracens now turned against Christians of the uncorrupted and pure Religion who refused to worship the Beast they ragâ—d with incredible furie and crueltie about seventy yeers Histories of this slaughter Chap. 13. are ordinarie to which I referre the Reader Notwithstanding I am disposed to recite the words of Thuanus an excellent Historian but of the other side Against the Waldenses saith he in the Preface of the History of his time when as exquisite punishments did little prevaile and the evill was exasperated by the remedie which was unseasonably applyed and the number of them daily encreased whole armies at length were mustered neither was the warre fought against them of lesse weight then that which ours before waged against the Saracens of
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
a Vinedressers sickle for the treading Christ himself the King accompanyed with a heavenly troope of horsemen Which out of the vision Chap. 19. which I have so often cited may evidently appeare For there Iohn saw heaven opened and behold a white horse and he Vers 11. which sate upon him was called faithfull and true and with righteousnesse he iudgeth and maketh warre and he was clothed 13. with a vesture sprinkled with blood with the blood of grapes and his name is called The Word of God And the armies which are 14. in heaven followed him on white horses and clothed with white silke and cleane And out of his mouth goeth a sharpe sword that with 15. it he should smite the nations for he shall rule them with a rod of iron and he it is who treadeth the winepresse of the fierce wrath of God Almightie c. Can any thing be more plainly spoken And furthermore in the context to which we give light according to our abilitie it is no where said that the Angel who gathered or cut the clusters of grapes is the same also as did tread the winepresse but only that he cast the cut clusters of grapes into the winepresse Which being done the winepresse is troden without the Citie And by whom but by Christ the King comming forth of heaven with his heavenly troope of horsemen That forsooth it is which the holy Ghost would signifie by mentioning of horses Vers 20. immediatly added and blood saith he came out of the winepresse even to the horse bridles For wherefore is that concerning horses inserted unlesse by this marke he might give notice that the winepresse should be troden by him to whom that company of horsemen belonged That therefore I may comprehend the matter in few words this is the summe of that vision of the vintage The Angel the Vintager with the helpe of the Saints the government of whom for the effecting of this businesse is committed to him shall lop Chap. 14. and cut away the clusters of grapes belonging to the Beast and by that his cutting off shall cause them to be gathered together into Armageddon and being gathered together the Lord Iesus shall tread them at his comming according to which Paul saith concerning the man of sinne which is this selfe same Beast that he shall be destroyed by the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming 2 Thess 2. 8 Now both as well the Harvest as the Vintage is obtained by prayers the Harvest as it seemeth by the prayers of the Church universally for the Angel which there beareth the person of the suppliants is said to come generally out of the Temple but the vintage rather by the prayers of the Martyrs and Confessors against whom the wicked ones exercised crueltie with slaughters and torments and sacrificed then to Christ wherefore the Angel which calleth for this commeth out of the place where the Altar standeth and is said to have power over the fire even the fire of Martyrdome For that is commonly known that the blood of Vers 18. the Martyrs cryeth to God for revenge For surely the Scripture every where witnesseth that the divine power will bestow neither prosperitie upon the Church nor inflict punishment upon their enemies without their prayers So at the prayers of Daniel the captivitie of Babylon is set at libertie And in the parable concerning the widow wearying the unjust Iudge with her clamors the * Apodosis application is that God in like manner constrained by the prayers of his Elect will at length rise up to their revenge Adde hereunto that when the trumpets should be sounded for the destruction of Rome the prayers of the Martyrs are first called into remembrance by God at the incense offering Heare therefore â— Christ the King and call to thy Fathers remembrance so many humble supplications of thy servants for thy kingdom so many groâ—nings of the afflicted and slaine for thy name sake and when the time that shall seeme unto thee most fit shall come Arise reape the Harvest and gather the grapes Thus farre Reader I was able to proceed in this more large kinde of interpreting and no further In the rest which remaine I only give Propheticall Essayes to wit part of those which three or foure yeeres agoe I had communicated privately to my friends upon most of the Apocalyptique visions Those whatsoever they be Reader I commend to thy courtesie and beseech thee to make a favourable construction Chap. 17. thereof untill our Good God Almightie shall bestow abilitiâ— and leasure upon me to finish these also in the same method with the former except the iudgements of learned and godly men shall prohibit me Moreover thou shalt know that in these I thought not fit to keepe so strict an order of Chapters but I have set the mystery of Babylon before the vision of vyals which yet Iohn hath set after whether because one of the Angels of the vyals had declared it or because he would put it as a Key for the opening of all the foregoing visions it seemeth to be for both causes But it is not fit for the interpreter every where to keepe the same order as the Historian doth At Chap. 17. Concerning mysticall Babylon the head Citie of the Apostasie of Christianitie THe Metropolis of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mysticall Babylon is the Citie of Rome or as we now call it the Sea of Rome being in times past the Spouse of Christ become not onely an Harlot but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother City of Harlots that is the head of the Cities Christian spiritually committing â—ornication with her Where Reader I would have thee to observe even this first because we are now about the chiefe part of the Revelation that the great and universall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostasie of the visible Christian Church is not defined and marked of the holy Ghost by any other heresies or errours then that spirituall fornication so much layed to the charge of ancient Israel also This only therefore as a * Cynosura guide ought to be regarded by him whosoever would search out of the Records of Ecclesiasticall affaires the beginning progresse stay and decrease of the Apostasie of Christianitie if he ayme at this marke that which is sought may even palpably be perceived but if otherwise he shall either faile or be uncertain For though this Babylon be guiltie of other errours yea heresies for it is no new thing that harlots and whores be infamous for other vices and crimes also yet seeing the holy Ghost hath marked that great Apostasie of the visible Church with none of those therefore they are to be accounted either symptomes only of that Apostasie or adventitious errours and such as are alike common to other times and sects or if the heresie shall happily be of great moment as
signifying Trajan from the West whose reigne with Hadrian his successour was full of blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third Seale a Man shewing a blacke horse and his rider signifying Septimius Severus from the South and by the ballances Vers 5. 6. in his hand Iustice and carefull provision for the Common-wealth in his time and Alexanders The fourth Seale an Eagle shewing a pale horse and his rider signifying Maximinus from the North in his time and Gallus Vers 7. 8. Volusianus and Decius the sword famine and pestilence met together therefore called Mortifer The fifth Seale no beast horse norrider entereth from Aurelianus Vâ—â—â— 9 10 11 in Anno 268. wherein is set forth the tenne yeeres persecution under Dioclesian The sixth Seale an admirable shaking of Heaven and Earth Vers 12 13 14 15 16 17 signifying the change and subversion of the state of Rome heathen by Constantine the Great Before the entrance to the seventh Seale which is a seale of Chap. 7. Trumpets there is care taken for the Church set forth by a company of 144000. to be sealed of every Tribe of Israel 12000 in Vers 4. 5. reckoning of which there is an unusuall order yet in that Type such as might best represent the profession of pure Religion miraculously in the bosome of the Empire to be preserved in the midst of the combustions of the World polluted with idolatrous worship and conspiring the ruine of the Church and therefore it is fenced with the Seale of God The twelve Apostles aptly answering the Type of Israel the number 12. being the Ensigne of the Apostolike race and by multiplying expressing the Apostolike pregenic To which is added by the representation of innumerable Palme-bearers 〈◊〉 a most ample estate of every Nation People Tribe and Tonâ—ue â— praising God The seventh Seale containeth seven Trumpets sounding the Chap. â— allarâ—e to the ruine of the Empire by a seven-fold order of plagues the foure first of lesse extent The first Trumpet wasteth the Territorie of the Romane Empire with a terrible breaking in of the Northerne Nations for by the third part of the Earth is meant the people or politicall Vers 7. Vniverse of the Romane Empire it being the third part of the then known habitable world This happened from the death of Theodosius Anno 395. by Alaricus and the Goths and by the Barbarians Radagaiso being their Captaine Anno 404. and by the Vandales and Alanes c. Anno 405 6. The second Trumpet assaileth the dominion of the Romane Vers â— 9. Empire expressed by the Sea Rome being taken by Alaricus Anno 410. After which the largenesse of the Romane dominion was daily cut off untill Anno 455. that Gensericus tooke and spoiled Rome againe after which the whole body of the Empire was divided into tenne Kingdomes Anno 456. The third Trumpet utterly throweth downe the Romane Hesperus or Westerne Caesar Anno 476. fetching his last breath under Vers 10 11. the fatall name of Augustulus a Prince of bitternesse and sorrowes therefore resembled by a falling Starre called Wormewood The fourth Trumpet taketh away the light of the Romane Vers 12. Maiestie shining till then under Ostrogothean Kings when the Consulship of Rome failed Anno 542. The three woe Trumpets Vers 13. The fifth or first woe Trumpet sendeth the hostile hands of Chap. 9. Saracens and Arabians in the Type of Locusts not onely to destroy Vers 3. and waste from the yeere 830 to 980. that is 150. yeeres or five moneths of yeeres but also to poyson with the venemous doctrine of Muhamedisme The Locusts had a King over them whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer Vers 11. The sixth or second woe Trumpet loâ—seth the foure Angels Vers 13 14. that is the foure Sultanies or Kingdomes into which the Turkes were parted being before restrained at Euphrates which loosing happened a little before the yeere 1300. uniting themselves under the conduct of one Othoman which should come to passe after a propheticall day a moneth and a yeere being 396. yeers to wit from the yeere 1057. wherein Tangrolipix had taken the royall Citie Bagdad from which time the Turkes are prepared to kill the third part of men that is in the yeere 1453. Constantinople Vers 15. being then taken The number of the horsemen are two hundred Vers 16. thousand thousand their Munition Gunnes and Ordnance expressed Vers 17. by Fire Smoake and Brimstone The seventh or third woe Trumpet is put off to the prophesie Chap 10. of the Little Booke It containeth the consummation of the Vers 7. Mysterie of God which event is declared in an Oath taken by an Angel and a Crie upon which seven thundâ—rs utter their Vers 6. Vers 3. voices which Iohn is forbidden to write Verâ— 4. The Prophesie of the Little Booke wherein the destinie of the Church is contâ—ined followeth to which the Apostle is fitted by Vers 8 9 10. taking the Booke and eating it which was sweet in his mouth but bitter in his belly The measurâ—d court setteth forth the Primitive state of the Christiâ—n Church conformable to the rule of Gods Word shortly after to ensue and contrary to which is the Court not to be measured it not being Gods workmanship but to be prophaned by idolatrous worship renewed or Antichristian Apostasie to reigne fortie two moneths of yeeres While this Court is prophaned two Witnesses bewaile the prophanation Veâ—s 3. give testimonie to the truth of God and exhort to repentance 1260. dayes answerable to the fortie two moneths of prophanation denouncing Gods iudgements which beganne to be executed at the Phyalls and debarring the new Idolaters from the hope Vers 5. of eternall life Vers 6. The destinie of these Witnesses is when they have finished their testimonie to be made conformable to Christ in suffering to be Vers 7. inâ—licted upon them by the Romane seven-headed Beast these shall in the end suffer a mysticall death and lye unburied three Vers 8 9 10 11. yeeres and an halfe after which they shall be restored to their former estate or to a more excellent dignitie And upon a commotion and alteration of politicall affaires the Citie of Rome as Vers 12 13. now it is being but a tenth part of the old Citie shall be overthrowne at the fifth Phyall wherein shall be slaine â—000 men of Name or of the Clergie or Companies of men This is the ending of the second woe or sixth Trumpet at which time the Kings from the East or the Iewes shall beginne as it were a new Kingdome or the Beast i. the Pope shall change his forme being driven from his Metropolis Rome by the overthrow thereof So this Vision Chap. 11. of the open Booke goeth through the whole course of the Revelation to shew the connexion of it with the Seales and Trumpets THe Romane Empire worshipping the Dragon that is the Chap. 12. Devil in Idols persecuted the Church of God represented Vers 3 4. by the woman in travell to bring
1â— The times of the Beast and of the woman dwelling in the wildernesse begin at the very same instant of time to wit the conquest of the red Dragon and the thrusting him downe into the earth therefore since the said times are of aequall continuance it must of necessity follow that they did concurre in the whole in termediate space of time and likewise at length end their course together That the times of either of them do commence from the same beginning or terme is manifest out of the 12. chap. for when as the dragon is cast downe by Michael then the woman escapeth from his presence into the wildernes ver 6 and 14. The Dragon being angry that hee had in vaine attempted to destroy her now entring thither in the 15 16 and 17. ver he went to make war with the rest of her seed to wit those which she should bring forth in the wildernesse vers 17. * For without doubt it is to bee read with all the latine translations the greeks of Aldus an 1518. and the Syriaque Interpreter who out of the greeke turneth it et steâ—tit and he stood not as at this day the greek copies have it et steâ—i and I stood And standing upon the sea sand vers 18. To the ten horned Beast thence ascending chap. 13.1 he gave his power and his throne and great authoritie there verse 2. Chap. 11. The Synchronisme of the Beast and the prophecie of the witnesses The times of the Beast and of the prophecie of the witnesse being likewise aequall are finished together at the end of the sixt trumpet therefore it is manifest that they also begun together and through the whole space betweene did Synchronize Now that the times both of the Beast and of the witnesses of God prophecying in sackcloth ended together with the end of the sixt trumpet that also appeareth out of the 14. ver of the 11. Chap. where aswell the ascension of the witnesses into heaven which is the period of their mourning prophecie as that great earthquake wherewith the Imperiall citiâ— being overthrowne the kingdome of the Beast was abolished is marked out by the moment wherein the second woe which is the sixt trumpet went out and the third woe or seventh trumpet should forth with ensue for in that moment of time the witnesses whom the Beast which had ascended out of the bottomles pit had slaine being even ready to finish their testimony in sackcloth for this when they sâ—all finish is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reviving by God ascended up into heaven verse 7. 11. 12. and the tenth part of the city fell by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meanes of the great earthquake the same houre ver 13. and the matter came to that passe that the 7. trumpet sounding all the Kingdomes of the world became our Lords and his Christ verse 15. The Synch of the Witnesses and of the Court or holy city Chap 11. possessed by the Gentiles That the times of the Witnesses and of the Court or holy citie possessed by the Gentiles do contemporize it appeareth as well by the meaning of the text Chap. 11. v. 2 3. as also by the wrath of the Gentiles now cast out in the beginning of the seaventh Trumpet that is from the end of the sixt when also the dayes of the witnesses shall end as it hath already been manifested for the Gentiles which in the 18. verse are said to be enraged at the found of the seaventh Trumpet are the very same which hitherto by the space of forty two monthes had troden underfoot the court of the outer Temple that is the holy city and which now therefore come to be destroyed by the wrath of God And surely this Synchronisme is called into question by none to my knowledge or remembrance The Synch of the Witnesses of the Court of the Beast Chap. 11 12. 1â— and of the Woman If the treading under foot of the court and holy city did agree â—n time with the prophecy of the Witnesses it will agree in time also with the Beast with which the Witnesses agreed in time and therefore also with the Woman in the wildernesse to which thâ— Beast agreed in time So the Woman in the wildernes the dominion of the Beast the treading of the holy city under foot and the prophecie of the witnesses do synchronize each with other The second Synchronisme Of the two borned beast who is also the false prophet Chap. 13. with the ten horned Beast which is also called the Image of the Beast For the two horned Beast is the founder or erector of that seaven headed Beast wearing crownes upon his ten hornes which after his deadly wound to the great hurt of the Saints he anew restored according to the image of a certain former estate wherein he was to rule full 42. moneths chap. 13. v. 3 5 12 14 15. which being done he doth exercise all his power in his presence and also doth shew or worke great wonders in his sight verse 12 13. and chap. 19. verse 20. At length this very same two horned Beast which Iohn calleth elswhere the false prophet together with that other Beast in whose presence hee had done the wonders as inseparable companions are taken and both cast alive into a lake of fire burning with brimstone Chap. 19. v. 20. when therefore the ten horned Beast give me leave for plainnesse so to call the seaven headed Beast restored and the two horned false prophet are not separated one from the other either in their rising or in their ruine Moreover whereas the one excrciseth the power of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in his presence who seeth not that they necessarily contemporize through their whole time But that the whole matter may bee rightly perceived it is to be understood that there is no other state of the seven headed Beast described cha 13. then that of the instauration or of the last head which was tenne horned that which the whole order of the description doth make evident For whatsoever evill the Beast is said to have committed whatsoever worship or adoration is given unto him by the inhabitants of the earth all that is said to be done after his instauration or healing of his wound Furthermore that the ten hornes doe belong to the last head or state of the Beast which is the state of his â—stauration is manifest by the interprâ—tation of the Angel Chap. 17. For there when five heads had fallen that is had fulfilled their Verse 10. courses and the fixt even then in Iohns time was in being yet the time of the hornes is said not to be as yet come Therefore of necessitie it must belong unto the seventh or last head An apendix concerning the mutuall interchanging of the names of the Beast and the falâ—e prophet likewise of the Beast and the image of the Beast For of both these the title of the
windes whâ—ch hitherto they had restrayed for whom also a caveat is given at the sound of the fiâ—t trumpet chap. 9. verse 4. that thou mayest at least by that marke know that sealing to belong to the times of the trumpets And that the end and going out of the sixt seal is the beginning of the seventh is out of all question since the order of the seales one after another neither can nor ought â—o bee interrupted Therefore it must needs bee that the companie of the 144000. sealed which followes the seale being over do begin with the seaventh seale which immediately sucâ—eedeth the said sixt seal And so the holy spirit by the marke of this sealing as I judge hath in his marvellous councell taken order that wee might know the connexion of the beast beginning with the beginning of the seventh seale since no other reason can be rendred why the orderly succession of the seales not otherwise to be interrupted should be confounded with the interposition of this vision of the sealed Chap. 7. Secondly the end of the Beast doth contemporize with the going out of the sixth Trumpet For since the 1260 dayes of the witnesses mourning in sackcloth are ended at the going out of the sixth trumpet or the beginning of the seventh it must needes be that the 42. moneths of the beast end there also and by consequence that the tyrannie of the beast is contained within the compasse of the six first trumpets which was the very point I was to demonstrate But that the 42. moneths of the beast in like manner as the 1260 dayes of the mourning of the witnesses their contemporaries are to be ended at the going out of the sixt Trumpet is already demonstrated in the first part Synch 1. § 3. where out of Vers 9 10 11 12 the eleventh chapter is shewed when the witnesses after they had continued dead three dayes being raised to life againe and carried up into heaven had fulfilled the dayes of their mourning prophesie and a great earth-quake being caused the same houre or time the Verse 13 great City was fallen and the Beast the cruell enemy of the witnesses Animam agereâ— by reason of the destruction then to bee suffered was at the last cast that wee may know in what time of the seales and trumpets this should happen the Spirit hath immediately joyned the Verse 14. second woe that is the sixt trumpet even then to be past and the third woe to wit the seventh trumpet to come anon which character another guide of this great Synchronisme I do beleeve to be inserted in that place even chiefly to that end that it should bee as it were another of the hinges upon which this great and universall frame of the open book and prophecie of seales should be turned For otherwise both this warning and the sound of the seventh trumpet which followeth forthwith in right and naturall order should have been placed at the end of the prophecie of seals chap. 10. But the holy spirit having in that place foreshewed the mysterie of the seventh trumpet after the manner of a Proclamation lightly only yet as much as seemed sufficient to wit that at the sounding thereof the mystery declared to the prophets should Chap. 10.7 be consummate he would a little while withhold and deferre the sounding thereof and the expresse definition of the mysterie and that no doubt not without some weighty cause to wit untill a transition being made to the new prophecie of the open booke Chap. 10. from the eight verse to the end he had brought up the first vision thereof the course of the Revelation being likewise run over to the lame period For that I would the Reader should well observe in this one vision of the eleventh chapter as being the first of the prophesie repeated over again the most wise spirit runneth through as the Weaver the warpe with the woofe the whole space of the prophecie of the seals and knitteth the same by the seventh trumpet as it were with a curious knott to 〈◊〉 the order of the seales for direction of the time But to what end but that the other prophecies of the little book being joyned by their characters to the first vision so fixed and compared with the seales the whole body of the repeated prophesie might bee aptly conjoyned with the seales Furthermore lest that happily should raise any scruple in any that those things which are related in the Text concerning the overthrow of the Beast concerning the Fall of the Citie and the slaughter of men caused by the Earth-quake seeme not at all that they ought to be understood of the utter destruction of the beast I say that neither is this requisite to that Synohronisme whereof we have treated but that they be meant at least concerning the finishing of his time of authority and raigne which is determined in 42. moneths and which the Synchronisme of the beast and witnesses being granted must needs end together with the dayes of the witnesses But that estate of the Beast which yet a little while shall be remaining as hence may be gathered shall bee so unlike the former as is not to be accounted the same but also not long after under the seventh Trumpet utterly to bee destroyed and abolished the Kingdomes of this world becomming our Lords and his Christs And so this principall Synchronisme being well groundâ—d it will be manifest that the other Synchronismes may be easily derived thence and knitt together with the sâ—ales The second Synchorisme Of the inner Court and of the warre of the Dragon and Michael Chap. 1â— concerning the birth oâ— the childe bâ—ing conâ—â—mporarie Chap 7. with the first six Seales Because they are the next antecedents of the succeeding contemporancies For the six first seales are the next antecedents of the seaventh The inner Court and the contention of Mâ—chael with the Dragon are the next antecedents of the Beast and the company of 144000. sealed But now the seaventh seale or which is all one the six first trumpets the company of the sealed and the Beast are contemporaries as is shewed in the former Synchronisme The third Synchronismâ— Of the Vialls with the sixt trumpet Chap. 16. Chap. 9. The seven Vialls of the last wrath since they are so many degrees of the ruine and fall of the Beast Synchronisme 7. Part 1 thereupon necessarily they are to begin with the beginning of the ruine and fall of the Beast But the kingdome of the Beast began so much to decay the sixt trumpet yet sounding and proceâ—ded to that ruine at length that at the going forth of that trumpet there should be an end of that power of 42. moneths in which it was given him to bear rule and to overcome the Saints Synch 1. of this part But the Beast could not fall to that ruine and fatall calamities before that the fift Viall at least should be poured out for then at
wherein the Saints approved their faith and constancie to â—od while the Beast ruled went before the judgement the reward followed the decree then made 2 The same doth yet further appeare out of that hymne of praise â—ung of the elders and beasts at the overthrow of Babylon câ—ap 19. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallâ—u-jâ—h for the Lord God that Almightie one hath reigned ver 7. Let us be glad and rejoyce and give glorie to him for the mariage of the Lamb iâ— come his wife hath made herself ready For I doubt not but that the kingdom is the same in both places 3 But of all most clearely out of the 11. chap. ver 15 16 c. where at the found of the seventh trumpet the dayes of the witnesses and of the Beast and the moneths of the Gentiles being runne out there is proclaimed in heaven the kingdomes of this world are our Lords and his Christs and he shall raigne for evermore And the foure and twentie Elders fitting before God in their thrones fell upon their faces and worshipped God saying We give thee thanks Lord God Almightie which art and which wa st and which art to come for thou hast received thy great might and hast entred thy Kingdome This is that finishing of the mysterie of God declared by the Prophets which the Angel had foretold before the tenth Chap. ver 7. should come to passe about the the time of the sounding of the seventh trumpet when neither the moneths of the Beast nor the dayes of the witnesses mourning nor any thing at all concerning the period of time times and halfe time shall be any more remaining verse 6. 7. plainely according to that which was foretold to Daniel chap. 7. vers 25 26 27. and before concerning the Universall dominion of Christ or kingdome of the Saints to come after the same times and altogether the same session of judgement Also that chap. 12 ver 7. where the same Angel which is here in John is read with the same behaviour rite and which is chiefly to be noted almost in the same words to have sworne that that space once being ended of a time times and halfe a * Are not these 〈…〉 21 2. time the dispersion of the holy people and together with that that last of wonders should be consummate He which here desiâ—eth further confimation let him use the Charecters of the former Synchronisme for they affoord as I said their mutuall helps The sixt Synchronisme Of tâ—e new Jerusalem the bride of the Lamb with the seaventh Chap. 21.2 Chap. 11 1. trumpet or the space from the time of the destruction of the Beâ—st 1. The marriage of the Lamb and that Emperiall kingdome of the Almighty Lord God both begin after the destruction of Babylon where the seaventh trumpet beginneth this appeareth out of the hâ—mne of the Elders and Beasts which in the former Synchronisme we have commended out of the nineteenth chap. vers 6.7 Halliluâ—ah for our Lord God Almightie reigneth Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her selfe ready But the new Jerusalem is that bride of the Lamb adorned and prepared for her husband chap. 21. verse 2. And I saw saith he the holy City new Jerusalem coming downe from God out of heaven as a bride adorned for her husband and verse 9. Come and I will shew thee the bride the Lambes wife c. Therefore even she shal begin and contemporize with the seventh trumpet 2. Now Jerusalem is the beloved citie but that beloved citie forthwith after the 1000. yeares are ended is said to be compassed about by those last troopes of Satan then let loose chap. 20. ver 9. And they compassed the tents of the Saints and the beloved citie therefore it must needs have beene extant before while Satan was yet bound I have thought fit to adde two other either for confirmation or illustration and setting forth of these two arguments 3. The seventh Viall being poured out wherewith the Beast is dispatcht and abolished there came a loud voice from the throne saying TETONE It is done chap. 16. vers 17. So also He that sat upon the throne saith to Iohn beholding new Jerusalem descending from heaven chap. 21. verse 5 6 Behold I make all things new TETONE It is done I am * Alpha â— Omega A and â— the beginning and the end therefore new Jerusalem the bride of the Lamb beginneth at the last terme of the Vials TETONE the whore being already dispatcht and so it contemporizeth with the space of time which insueth the destruction of the Beast 4. One of the Angels of the Vials Chap. 17. sheweth unto Iohn the condemnation of the whore even while the Vials are in pouring out and at least by one of them to be executed And the same Angel of Vials chap. 21. vers 10. sheweth to the same Iohn the bride of the Lambe the great citie holy Jerusalem to become glorious even when the Phials are now ended that is the Beast and Babylon being destroyed The 7th Synchronisme Of the palm-bearing multitude of the numberlesse triumphants out of all Nations Tribes People and Tongues chap. 7 vers 9. with the seventh trumpet or space of time from the destruction of the Beast chap. â—â— â—â— c. 1. The palm-bearing multitude next succeedeth the companie of â—44000 sealed but that companie being to be measured or judged of by its opposite both state and duration to the Beast with whom it contemporizeth ended with the Beast also Synchronisme 4. Part 1. Therefore the palm-bâ—aring multitude followeth both and consequently will fall out in the time of the seventh trumpet which is the space of time from the destruction of the Beast 2. The palm-bearing multitude are the citizens of new Jerusalem for of both it is said * Chap. 7. 16. 17. That they shall not hunger nor thirst any more c. That the Lambe shall feed them and lâ—â—d them to the living fountains of waters and * Chap. 21. 4. that God shall wipe away every teare from their eyes Now new Jerusalem contemporized with the seventh trumpet therefore the palm-bearing multitude also The Apocalyptique Epoche or computation of the Revelation The Epoche or computation of the Apocalyps as it is a prophecie of things to come whether thou shalt determine the beginning of it in the beginning of Christianisme or in the overthrow of the Iewish politie and church or in that moment of time wherein the Revelation is shewed to John or howsoever it be fixed for I will not here play the interpreter being mindfull of my purpose I suppose none will doubt but that thence the beginning of the seales as touching things done in them is to be fetcht But that the beginning of the second prophecie also or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the open booke is to be fetcht from the same account if the very words
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 kindreds and people and nations shall see their dead bodies three dayes and an halfe and shall not suffer their dead bodies to be put in graves Or and there shall be of kindreds and people and nations which shall see their dead bodies c. Whether this be to be taken for a part of crueltie or benefit it is doubtfull nor is it to be determined but by the fulfilling of the prophesie For it may be taken either as proceeding from enemies adding this disgrace to the great slaughter which they had made the deniall of buriall to the dead bodies of the slaine or as from friends and favourers of the Witnesses to wit by this means providing for them as it were by and by to rise againe For howsoever it was otherwise a part of a great crueltie not to bury the dead and to be cast out unburied was esteemed especially among the Ieues for an exceeding ignominy yet those which were so slaine that they were not plainly in despaire but that they might be restored to life againe it is to be accounted a benefit to hinder them a little while from close buriall If we must hold the first to be determined by this Type seemeth to be intimated some note of Infamie or Ignominy wherewith all the followers of the Beast not contented to have slaine the Witnesses will moreover punish them If the latter some rescue from the reformed people for feare of whom as being in multitude the greatest part by farre and therefore the wound being yet fresh Chap. 11. and things not as yet settled not to be provoked to desperation without danger or at least by secret meanes and favour it should come to passe that the Witnesses should not be so dealt with that there were no hope of reviving Achmetes out of the learning of the Indians Apotel 130 If any in his sleepe shall seeme to himselfe to be buried that buriall tendeth to the full certaintie of his ruine If he shall seeme to see some defect of things pertaining to his buriall that defect is referred to hope If thou now enquire whether any thing in the Text appeare which inclineth more to this interpretation then the other I truly should draw this for an Argument of this matter that since here he declareth the subject in manner and words different from that when he speaketh of enemies in the verse following he would not have the same to be understood here as there but divers there certainly enemies but here friends of the Witnesses For of the enemies in the verse following rejoycing and sending gifts one to another he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that dwell upon the earth But of those that will not suffer the dead bodies of the Witnesses to be put into graves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the people and kindreds and tongues and nations partitively as if he would note some certaine ones of a divers disposition from the rest Let the Reader judge Three dayes and an halfe That is as it seemeth three yeere and an halfe For those things that are foretold to be done then do argue that they cannot be understood of dayes in proper sence For can any man beleeve that the small space of three dayes and an halfe is sufficient either for spreading the fame of the death of the Witnesses or for the sending of messengers with gifts to and fro among the Nations Nay it were not indeed sufficient for the providing of them Adde hereunto that the halfe of a day properly so taken or twelve houres were altogether unfit for determining of such acts For such matters are not wont to be observed by houres but by moneths at least by whole dayes In the meane time it is to be observed that the time here is computed not of the killing of the Witnesses but wherein they lay dead and without life now after they were slaine But how long the warre it selfe shall last and how long time shall be given for the killing of the Prophets nothing but the fulfilling of the prophesie will teach Chap. 11. And they that dwell upon the earth shall reâ—oyce over them and Vers 10. shall be glad and shall send gifts one to another because these two Propheâ—s tormented them that dwelt on the earth Concerning the manner of sending gifts in a publique joy or in great gladnesse See Esther 9. 19. 22. But after three dayes and an halfe the spirit of life from God entered into them and they stood upon their feet and great feare fell Vers 11. upon them which saw them Such as the death of the Witnesses was such shall be their raising up or resurrection from the dead to wit a restitution to their former estate and that not so much by any humane power or ayde as the finger of God who is wonderfull in his works For these words the spirit of life from God entered into them intimateth this Achmetes apotelesm 6. and 7. out of the learning of the Egyptians and Persians If any shall seeme to see in a dreame the raising of the dead that matter signifyeth the delivery of those that be bound and an end of warres Apot. 7. a freedome from calamities You may see Ezek. chap. 37. And they heard a great voyce from heaven saying unto them Vers 12. Come up hither and they ascended up to heaven by a cloud or in a cloud and their enemies beheld them The witnesses shall not only be restored to their place and former station but shall be even advanced into some more excellent degree of honour and power For to be carried in a cloud and to ascend into heaven doth signifie that See Dan. 7.13 Esay 14. 13. and 19. Whereupon in the declarations of dreames which Apomasar or Achmetes that Arabian whom I have so often cited hath gathered out of the ancient monuments of the Egyptians and Fersians it is read if a King shall seeme to himselfe to have sitten in the clouds and to be carried whither soever he would the Barbarian enemies shall become his servants over whom he shall raigne with authoritie Aâ—so if a King shall seeme to himselfe as it were to have â—lowen to heaven where the starres should be he shall obtaine eminency and fame above other Kings Likewise if a King being ascended up shall seeme to himselfe to be set in heaven he shall reduce a countrey greater then that which he possesseth under his power Apotel 162. and 164. These things I bring in to this purpose that I may shew that this parable was used in that meaning which I say by Chap. 11. the Prophets of God according to the custome of the East The ministery therefore of the witnesses shaâ—l not be despicable as before neither shall they be reckoned among the abject and contemptible sort of men So that that which our Saviour said of himselfe Luk. 24. 26. Did it not behoove Christ to suffer these things and afterward to enter into his glory shall
ancient dayes as in the generations of old Art thou not that arme of old that hath cut in sunder the pride of Egypt and wounded the Dragon So Ezek. 29.3 Pharaoh King of Egypt the great Dragon In all these places in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Seventie Symmachusâ— and Ierome doe translate Dragon and truely the Syriaque interpreter calleth the Dragon in the Revelation alwayes by that name The Arabian tongue saith Drusius is to confirme it wherein a Dragon is called Thennin And Exod. 7.10 And Aaron cast down his rod before Pharaoh and it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent or Dragon Surely sometimes it signifyeth a Whale or great Fish but as it were a Sea Dragon whereof doubtlesse it beareth a certaine resemblance But thou wilâ— aske wherefore is there so much adoe about this word Doubtlesse that I might shew that what shape Satan abused of old for the overthrow of the first Adam in the same type of that infamous and cursed living creature it is the manner of the holy Ghost to set forth the kingdoms possessed by the Devill and mortall enemies to his Church the seed of the woman And the Dragon stood before the woman which was ready to be Vers 4. delivered for to devoure her childe as it was borne Chap. 12. To wit as Pharaoh laid waite for old Israel borne in Egypt and as after Herod for Christ the sonne of Mary our Lord â—o the Roman Dragon laid waite for mysticall Christ which the Church was to beare that he might slay him presently after his birth And she brought forth a man childe who was to rule all nations Vers 5. with a rod or Scepter of iron That is she brought forth mysticall Christ or Christ formed in his members the sonne not of Mary but of the Church according to that of the Apostle to the Galat. Chap. 4. 19. My little children of whom I travell in birth againe untill Christ be formed in you For since the words are a periphrasis of Christ it must needs be that some Christ be set forth in them to wit as in propheticall Types best beseemeth not Christ verily but analogically so called Who saith he was to rule all nations with an iron Scepter that is authoritie being obtained by force of the sword or by warre seeing he was to have rule over them which from the beginning were not Citizens but either enemies or strangers he had need to subdue them before he should rule them The words are fetcht out of Psal 2.9 not according to the moderne reading of the Masoreth but the old reading of the 70. and the not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not breake them but rule them Apostles Of which that this is the meaning I seeme to gather out of Chap. 19. vers 15. where in like manner as in the Psalme they are used of Christ our Lord to whom originally they agree Out of his mouth saith he went a sharpe sword that with it he should smite the nations for he shall rule them with a rod of iron But here they are attributed to mysticall Christ or a Christian man the birth of the Church among the Gentiles who is described according to the type of Christ his head to every such one of his the Lord promiseth that he at length will give the like power under the name of the Church of Thyatira He that overcommeth saith he and keepeth my works unto the end to him will I Revel 2. 26 27. give power over the nations and he shall rule them with a rod of iron and as the vessels of a potter they shall be broken to shivers even as I also received of my Father It will something helpe in this place to heare the words of Andreas where with he Commenteth upon the meaning of Methodius upon this place The Church saith he by those who are initiated by Baptisme without intermission begetteth Christ as being to be formed in them to the consummation of the fulnesse of their spirituall age A man childe Chap. 12. is the people of the Church by whom Christ in his Godhead as it were a sword in the strong hand of the Romans doth rule the nations He alludeth to the type of the fourth kingdome in Daniel concerning which I agree not with him for how could David allude to that otherwise it is not much from the scope as now shall appeare And her childe was caught up unto God and to his throâ—â— Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the throne of God The sonne of the woman A figure when by two words one thing is signified was caught up to the throne of God that is lifted up to the Romane throne where he should rule the nations with that authoritie which was spoken of Surely Christ the sonne of Mary is properly lifted up to the throne of God but mysticall Christ or Christ formed whom the Apostolique Church brought forth is analogically lifted up For truely the throne of higher powers as the Apostle calleth them is the throne of God a terrestriall heaven There is no power saith he but of God Whence in the declarations of the interpretation of dreames If any shall seeme to Rom. 13.1 himselfe in his sleepe to be lifted up to heaven they doe interpret it of royall Soveraigntie It is also known that in the holy tongue the Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gods God standeth Psal 82.1 in the Congregation of * God the mightie he iâ—dgeth among the Gods Vers 6. likewise I have said you are Gods and all of you the children of tâ—e most High Therefore even as they are said to â—it in Moses chaire who teach the Doctrine given by Moses so in the Throne of God who are his Vicegerents upon earth That therefore the Childe of the Apostolique Church is said to be caught up or received to the Throne of God is all one as to be lifted up to that excellency as it may â—it as it were with God which I say is meant of regall advancement And this was then fulfilled when as Christians bore the sway under Constantine the Great and his successors the Dragon being throwne down But thou wilt say â—ince it was said that that mysticall Christ shall rule the Nations over whom he should raigne with an iron Scepter even as Christ the Lord should doe with what manner of warre and with what battels if this be the meaning of that iron Scepter hath that Childe of the Apostolique Church subdued the Romane Empire unto it selfe I answer by a double warre first spirituall wonderfull and divine against Devils the Princes and Gods of that world which certainly it stoutly waged Chap. 12. the Army of Coelestiall Angels ayding it against the enemies which afterward shall be handled but the other even corporall then when it had attained to the Throne which so
highest in situation the last in time which beareth the hornes I now therefore proceede to expound the remaining Effigies of the same last Beast And this Beast in the feete by which the body is supported with which it moveth and goeth and the former of which in Beasts are in stead of hands and armes for handling snatching and fighting in feet I say doth exceedingly resemble the Empire of the Persians since as they did relye upon the Councels of their * Magi Wisards Wise men in managing their affaires so the Romane Kingdome of the last state is governed by the authoritie of the Monks and Idolatrous Clarkes like to those Wise men Whether that belongeth which afterwards shall be said of that other Beast the Vers 12. false Prophet that he exerciseth all the power of this tenne horned Beast before him For feet here are to be considered not as the basest and more unworthy members of the body but as they are in Beasts not onely instruments of going but also of fighting and Chap. 12. catching their prey in which of Beares I speake of the former feet the principall strength of the body consisteth Neither are feet here to be understood that part onely which maketh the tract upon the ground but which as the foresaid part comprehendeth the thighs and armes also To conclude the tenne horned Beast maketh Edicts with a Babylonian mouth to wit commanding the worshipping of Idols and Images denouncing the penalty of death and burning alive against those that refuse in like manner as that Nebuchadnezar against the Iewes refusing to worship the golden Image which he had erected to his Bel of sixty cubits long Dan. Chap. 3. Notwithstanding I would not that the interpretation of others should receive any prejudice by this of mine theirs I meane who conceive it rather respecteth the naturall disposition of these three Beasts the nature or crueltie of all which the tenne horned should expresse Let every one use his owne judgement And the Dragon gave him he that was cast down who stood Vers 4. upon the Sea sand his power that is his strength or forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his seat and great authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Seventy signifieth forces or an Army out of the use as it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrewes whereby both as well strength power as also an army is signified the Seventy Exod. 14. 28. concerning the Army of Pharaoh drowned doe thus translate The waters covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Host of Pharaoh and 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Host hath he cast into the Sea and so in many places not onely with them alone but also with prophane writers From this notion are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts And Mat. 24. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or Hosts of the heavens shall be shaken likewise in the next vers it is said The Son of man shall come in the clouds of the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Chapter following is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his glory and with all the holy Angels with him So in this place The Dragon or Satan gave to the tenne horned Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his forces or his Host Now the forces of Satan are his Angels or * Daemons Devils and Idols the receptacles of * Daemons Divels To wit these forces he gave to this last Beast to be garnished and adorned together with his seat and great authoritie that is in one word that universall authoritie Chap. 13. from which lately he had fallen being overcome and vanquished by Michael and the holy Martyrs and Confessors of Christ So that the Dragon or Satan in this Beast of the last state did in a certaine manner recover his ancient dominion which he had exercised in the state of the Red Dragon but in a representation so unlike the former that the Seed of the woman in the Wildernesse did for the present little observe it For now the Dragon did not behave himselfe like a Dragon as before that is he professed not himselfe to be what he was the sworne enemie of the Christian profession for if he had done this the Seed of the woman would presently have knowne him and would have taken heed of him as of a most cruell enemie to wit out of that inbred antipathy which God even from the beginning of the world had ordained should be between them I will put saith he enmitie betweene thee and the woman and betweene thy seede and her seede But surely when as he had transfigured himselfe into the Gen. 3.15 shape not of a Serpent but of another Beast having no affinitie with a Serpent it was not so hard a matter for him to deceive the seede of the woman that is the Christian Church being joyfull for the late victory and now secure from the Dragon and to allure it to obey him Which the false deceiver did so cunningly and secretly under the maske of a Beast which he himselfe did hate that not till it was too late the Church did know her selfe to be deceived by the old enemie and to worship the Dragon under this maske For who would have suspected that under the representation of a Leopard or of a Panther which is the same there had lyen hid the Dragon that is under the shape of that Isidor lib. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because he is the friend of all other Beasts excepting the Dragon Beast which when as other Beasts being allured either by the beauty of the skinne or the sweetnesâ—e of the smell love to come neere unto and looke upon onely the Dragon is said to abhorre and to flie from Or that I may a little more cleerely unfold the matter who would have judged that under an Empire pretending the worship of Christian Religion demolishing Idols horrible idolatry and lately abolished heathenisme should be mainly set up and promoted by lawes and Edicts And I saw one of his heads to wit the sixt as it were wounded Vers 3. to death this came to pasâ—e in the battell with Michael and the holy Martyrs and his deadly wound was healed to wit by the medicine of this substituted authoritie Chap. 13. Now that the seven headed Dragon I meane the Romane Empire upon which the old Serpent did sit that is to say Rome heathen was the Beast of the fixt head may as well appeare out of that which is said afterward concerning those heads Chap. 17. that five were already fallen in Iohns time one which is the sixt governed the Romane State at that time as also chiefly because that this Beast of the last course succeeded him next in the same seale The Dragon I say is said here to have given his seat to the Beast of 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
Martyrs For the taking away of that errour as it seemeth whereby it was beleeved either that those were places of approaching to God by the Intercession of the Martyrs or consecrated to the worshipping of them whose names they did beare Therefore in stead of the surname 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed fit to put in place thereof that of Apostles and Martyrs indeed no lesse honourable whether with full consideration and advise it is his part to judge who hath well and throughly looked into all the circumstances of that time and reasons of the action In the meane time it nothing detracteth from the virginitie or puritie of the Church if haply sometimes in such things which belong to the way and manner of the doing of a thing it shall not so wisely discerne For it is no matter of necessitie that she who is chaste perpetually either doe or speake wisely For the like reason in a manner the word Priest for Evangelicall Elders Sacrifice for the Sacrament of the Eucharist not to name other the like are commanded not to be used in very many Reformed Churches And not indeed altogether rashly except as it seemeth to some the name Ministers instead Chap. 14. thereof be not a name fit enough by which although they who exercise a sacred Function may be called rightly and by warrant of the Scripture yet thereby are not Elders distinguished from Deacons Should we not therefore rather have called them by the Apostolique name Elders if we had been unwilling to call them Priests But these things are for another place Furthermore the Cry of this Angel sounded not onely in the East but also in the West though the Pope of Rome stormed at it not indeed with a full mouth as there yet with a publique and solemne voyce First in the yeere 790 in the Synod of Franckford under Charles the Great of almost 3â—0 Bishops besides Abbots and others Where the worship and adoration of Images together with the second Councell of Nice which had established it and which Pope Hadrian governed and approved by his Legates are condemned And again in the Synod of Paris in the In Catal. test ver edit 1608. pag. 1123. yeere 825 assembled by the commandment of Lewis wherein it is at large declared as well by Divine authoritie as by the judgement of the Fathers that the adoration of Images is a wicked and ungodly thing and that the Synod of Nice was to be rejected as guilty of such superstition Adde hereunto the Commentary sent from Charles the Great to Pope Hadrian the maintainer of Idols after that Councell of Franckford that here also thou mayest acknowledge the Angel fled in the height of heaven And so farre have we perceived the exhortation of the first Angel Now let us hearken to the cry of the second The second Angel Proclaimeth that Rome was turned from the Citie of God into Babylon for her filthinesse and multitude of idolatries with which having despised the exhortation of the first Angel she had as well defiled her self as also became the Author and President to all Nations in her compasse that they should doâ— the same which She did for which cause becomming now throughly lyable by reason of Her impenitency to the Divine judgement ordained against all idolaters She was not to be any longer born withall but by an irrevocable Decree to be destroyed and cut off and that the preparation to that destruction is incontinently and continually made even from this cry And the company of the Alâ—â—igenses and Waldenses appeare indeed to be the Ministers of this cry partly by word partly by deed as being the first of all mortall men who proclaimed the Chap. 14. Church of Rome for her Idolatrie and mysticall whoredome to be the Apocaliptique Babylon and they the same also began her ruine for as much as she being so detected forthwith a great multitude of men began to detest her and privately through all the Provinces of her dominions to revolt from her besides her authoritie was thenceforth daily more and more weakened and then the ruine began to be which shall not stay untill at length it be come to the burning of the Citie it selfe In a word from the cry of this Angel there beganne incontinently as it were a mustering of holy Souldiers for the overthrow of Babylon Babylon is fallen is fallen Vers 8. As if he should say now the foundations of the ruine of Babylon are laid For from this time the preparation of waging warre against her shall be undertaken He imitateth Esay Chap. 21.9 Who in the very same words and not different occasion of things related the destruction of that old Babylon not then come to passe but as here the foundation of things being laid he foretold that it should most certainly come to passe For as much as Esay uttered his prophesie as the Chronologie teacheth at the same time wherein the Medes being about at length to destroy Babylon gained their owne libertie having built the Citie Ecâ—atane under their new King Deioces they laid the foundation of that Kingdome which proved fatall both to Ninus and to Babylon Because she had made all nations drinke of the wine of the poyson of her fornication With the wine of the poyson of her fornication that is besotted them with philters being poysoned winâ— For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath not the force of anger or wrath but as it is used by the Seventy poyson that is they would have it aequivalent to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one while signifieth anger another while poyson Hence it is that in the Seventy Deut. 32. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their wine is the poyson of Dragons and the cruell venome of Aspes Likewise Iob 20. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall suck the poyson of Dragons the Serpents tongue shall sâ—ay him Adde Psalm 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their poyson is like the poyson of a Serpent See also if thou please Deut. 32.24 Iob 6.4 Yea and wheresoever in the Old Testament the signification of poyson hapeneth thou shalt see it expressed Chap. 14. not above once onely otherwise then either with this or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is a twofold mention made in the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of such like poysoned wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of her fornication whereby as I said the amorous poyson or philter is signified according to which the same is called Chap. 18.23 by an accustomed word for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or veneficium poysoning or sorcerie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of wrath which is a potion of those that are to suffer torment For truly by the former hath the holy Ghost expressed the allurement of spirituall fornication out of the custome of harlots provoking love by their philters this latter
hath allusion to the manner of the Iewes who were accustomed to give to those who were to be punished by death a cup of wine with which there was mixt Myrrh or some other drugge of that kinde that they might bring them into a senslesse stupiditie For that cause they are said to have offered to our Saviour while he was hanging on the Crosse such a like potion but he refused to drinke it Matth. 27. 34. They gave him saith he wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled with gall that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent Now the Evangelist by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath set â—orth in the generall a buter species according to the use of the Seventy with whom even Wormewood is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Marke setteth downe to have beene Myrrh And Mark 15.23 they gave unto him to drinke saith he wine mingled with Myrrh Myrrh indeed in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from extreme bitternesse And hence it cometh to passe as it seemeth that the Prophets in setting â—orth destructions so often use the parable of the Cup as which was wont to be offered to them that were to die according to the custome of the Nation Thus was the cry of the second Angel whom presently the third followeth What new admonition he yet further addeth let us attentively heare The third Angel going further then the former two admonisheth the worshippâ—rs of the Beast how fearefull a danger hangeth over their heads if they yet proceed in following him and therefore he perswadeth them that casting off all delay they thenceforth withdraw themselves from his â—ellowship and by this meanes they may provide for their owne salvation for they Chap. 14. cannot be saved who hereafter shall stickâ— to him Which cry surely the most famous of all the rest was accomplished most happily in the former age by the meanes of Luther and his companions and successours Vpon which that notable reformation of the Church which we see hath followed men not now singlely as came to passe at the voyce of the foregoing Angel but by whole Provinces and Tribes at once every where shaking off the yoake of the Beast for the vindication and reformation of Religion And the third Angel saith he followed them that is the former two saying with a loud voyce if any man shal worship the Vers 9. Beast and his Image and shall receive his markâ— in his forehead he shall drinke of the wine of the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mingled with pure wine in the Cup of his wâ—ath and shall be tormented with firâ— and brimstone in the presence of the holy Angels and in the presence of the Lambe and the smoake of their torment doth ascend up for ever and ever and they have no rest day nor night who worship the Beast and his Image and whosoever receiveth the marke of his name A terrible description of a terrible punishment the like unto which the compasse of the whole Canon scarse hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the potion of punishment accustomed to be given to those that are to be put to death as at the 8. vers we shewed Meere wine that is not allayed with water doth more powerfully intoxicate and yet more if divers kindes of wine be mingled such therefore would some have to be understood by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of mingled wine sith otherwise he should speake contradictions But I approve rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with pure wine mixt with Myrrh Gall Frankincense or the like drugge of bitter taste which was used in the Cup of 〈◊〉 as the Iewes â—alled it according to the custome of the Nation and alluding to that of the Psalme 75. 9. according to the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Chalde hath the Cup of malediction in the hand of the Lord and strong wine full with the mixture of bitternesse thereby to take away the understanding of the wicked For we have said that that potion was given that the use of reason might be taken away from him that was to die Now Chap. 14. for that which the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinum rubens red wine to wit which had not lost its colour by mixture of water For the Wines in the holy Land were red The other parts of the description are manifest in themselves But it will here be behovefull a little to observe the degrees of this threefold crie and how the latter exceedeth the former in grievousnesse For the first Angel admonished of the duty alone of worshipping God rightly according to the prescript of the Gospel he upbraided them not with the fault committed on this part The second proceeded further he threatneth the ruine of spirituall fornication and that to be punished by death and destruction inevitably but that which he doth threaten as yet onely to Babylon as the principall cause of the crime not as yet to her partakers But the third it being come to the height denounceth horrible and hainous torments and those to have neither end nor any ease to the whole traine of the Beast and to all which shall abide in his obedience It followeth Here is the patience of the Saints Here are they who keepe the Vers 12. Commandements of God and the faith of Iesus As if he should say this cry shall be the touchstone of proving as well the patience as the obedience of the Saints Of the patience surely if resting upon expectation of so terrible punishment and such as shall recompence all the delay they shall be nothing troubled with so long prosperitie of the Beast nor be any whit dejected in their mindes at that madnesse of persecution wherewith the refractory and disobedient to his government shall be assailed and of obedience to the Commandements of God and the faith of Iesus if having heard this threatning without further delay they withdraw themselves from communion with the Beast and renounce his Image and Marke These are they who keepe the Commandements of God and the faith of Iesus that is which rightly and Evangelically worship God in the faith of Iesus Christ and therefore not unworthy to be called by the name of professours of the Gospel So the Virgin Church having obeyed the threefold admonition the vindication of her against her enemies followeth under the type of Harvest and Vintage which once being overpast the blessed reward of the just is no more deferred as that denunciation Chap. 14. from heaven beareth witnesse premised to the description of both I heard saith he a voyce from Heaven saying unto me write Vers 13. Blessed are the dead which die in the Lord from henceforth yea saith the spirit that they may rest from
Kingdomes which shall so grow together by the Vers 14. government of the false Prophet their head shall fight with the Lambe yet at length the victory falling out on the part of our Lord the Lambe The Application That battell hath beene fought long since and even daily is in action this victory even in some sort iâ— accomplished but we hope shall be fulfilled sometime much more gloriously For truely out of the same tenne hornes or Kings they shall Chap. 17. be who at length shall hate the Whore whom they have so long Vers 16. borne which partly we perceive to be fulfilled shall make her desolate and naked shall eate her flesh and burne her with fire For God by whose providence it cometh to passe that with so marvellous a consent they should grow together into this Beast of the last head untill his appointed time he even the same will sometime put into their hearts that they shall execute his will also upon their Metropolis the Whore these things the Angel hath interpreted But what moreover is contained in the description of the parable Vers 4. that this Whore held in her hand a golden Cup full of abominations and filthinesse of her fornication likewise that she did Vers 5. beare her name written in her forehead that needed not the interpretation of the Angel For truely in both there is an Allusion to the custome of whores and stewes in time past Which whores were wont to drink to their Paramores philters in a golded Cup in the Stews the Cels had the name of the whores written upon them even as that of Tertullian declareth in his booke De Pudicitia under the very gates of lust under the very titles of lust But Seneca more perspicuously Controvers 2. lib. 1. Thou art called saith he a whâ—re thou stoodest in a common place a title is put upon thy Cell See also Martiall lib. 11. Epig. 46. Moreover if a whore was famous it seemeth she bare her name and title not onely written on her Cell but in her forehead Seneca intimateth that in the place cited Thy name saith he hangeth in thy forehead thou hast received the reward of adultery and the hand that was to give sacred things to God hath received rewards To which Iâ—venal also had respect Sat. 6. concerning the unbridled lust of Messalina the Empresse nuda papillis constitit auratis titulum mentita Lyciscae She stood naked with her gilded pappes bearing the title of Lyciscâ— But if that of Seneca be to be taken of the front of her Cell this also of Babylon may be so taken neither wil it be harsh for the nature of the figure which comprehendeth both as wel the Whore as the place or Brothelhouse in which she prostituteth her selfe The fall of Antichrist Chap. 15. OR The meaning of the seven Phyals as farre forth as is yet given us to understand And first Of the Phyals in generall THe holy Ghost propoundeth the history of the Phials and of At Chap. 15. the Angels pouring them out two manner of waies First in generall from the beginning of the 15. Chap. unto the end of the 5. vers where the vision of the seven Angels having seven Phyals being only briefly rehearsed before he cometh to the particular description either of the Angels or Phyals a narration is framed of another vision exhibited together with them wherein is figured for the time of the powring them out the state of the Church cleansed from idolatrous pollutions and filthinesse in that sacred Laver or Sea of the Temple not made of brasse as Solomons Vers 2 3. but of Crystall and singing the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryumphant Song for the victory over the Beast the whole time of the effusion and that whiles yet she stood upon the brimme of the Laver as it were scarse gone out of the bath wherein she had cleansed her selfe Then he cometh to the cloathing and preparation of the Angels and to describe the Phyals particularly from those words of the 6. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles that is in their Priestly habite For take heed that thou joyne not the words which we Ezek. 44.17 18. Maiemon de vasis sanctuarii c. 10. sect 1. have set downe with those of the precedent vers for truly that which is there said of the Temple of the Tabernacle of the Testimonie opened in Heaven that pertaineth not to the beginning but to the event of the Phyals That is to say the Temple which in the meane space while the Phyals were poured out was filled Vers 5. with smoake from the Maiesty of God and from his power so that no man was able to enter vers 8. he allâ—deth to the seven dayes dedication as well of the Tabernacle Exod. 40. 34. as also of the Temple 1 King 8. 10. 2 Chron. 5. 13. the Phyals being past it Chap. 16. will be so cleere that the Arke of the Testimony it selfe Christ shall be apparent even as we have it at the sound of the seventh trumpet Chap. 11. 19. with which that the last of the Phyals doth contemporize hath been shewed Synch 3. part 2. * Hypotheses Suppositions concerning the Phyals particularly 1. The effusion of the Phyals signifieth the ruine of the Antichristian At Chap. 16. Beast It appeareth out of the Text for which see Synch 7. part 1. For even as that former and more ancient * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie of the Romane Kingdome was to be overthrowne by the plagues of the Trumpets so this last by the plagues of the Phyals This is the cause of so great liâ—â—â—esse betweene them twain sith even this last beareth the Image of the former Romane Politie 2. The seven Phyals are so many degrees of the ruine thereof For like as the Beast grew up by degrees he is also so to be abolished by degrees 3. Whatsoever then it is on which every of the Phyals is poured out that suffereth damage and losse from the Phyall since the effusion of the Phyals is the effusion of the wrath of God Chap. 15. vers 1. Therefore no interpretation can stand here whereby the effusion of a Phyall falleth out to the benefit of that upon which it is poured out 4. The Earth the Sea the Rivers the Sunne are something concerning the Antichristian Beast answering to the earth the Sea and the Sunne For all the Phyals are poured out upon the Beast therefore also every of them upon something of the Beast or at least which is inseparable from the safetie of the Beast or concerneth his benefit 5. The whole body of the Beast or the Antichristian universe is in like manner as it was done in the Trumpets tacitly compared by the
holy Ghost to the Systeme of the world whose parts are Earth Sea Rivers Heaven Lights So that the earth in the Popedome answereth to the earth in the natural World Sea to sea Rivers to rivers Sunne to sunne 6. To conclude as already I have once or twise shewed because God useth Angels as ministers of his providence for moving and governing of the motions and changes of humane affaires Chap. 16. therefore those things that are brought to passe by the the hands of many are notwithstanding attributed to an Angel as it were the ruler and guide of the thing to be done after the common manner of speaking The Exposition of the Phyals according to the rule of the suppositions The first Phyall powred upon the whole body of the Beast The Earth in the Antichristian universe doth signifie the people Vers 2. or the common sort of Christians the footstoole the more shame of Antichrist upon which as the Basis that vastnesse of Papall Hierarchie being 〈◊〉 like the Tower of Babel * Vertice ad auras aetherias tendit reacheth to the very skies The Phyall being powred out upon this Earth pertaining to the Beast it drew that disposition from the effusion that it filled the followers of the Beast with furie and madnesse as it were with ulcers and those so foule and malignant that they could not be healed nor be closed up by any Cicatrice but they would breake forth againe This was fulfilled when the Christian common people called the Waldenses Albigenses Wiclifists Hussites and by other names began every where to renounce the authoritie of the Beast calling Rome Apocaliptique Babylon and the Pope Antichrist with which blasting of its earth burning with the * Rom. 10.2 zeale of God the followers of the Beast being stricken they were wholly enflamed with the ulcers of griefe and indignation by which being enraged they for very many yeers wonderfully tyrannized with fire and Sword but in vaine for they were smitten with an evill and uncurable ulcer which the more they bestirred themselves the more it grew worse and worse with them Exod. 9.8 9. So in times past the Land of Egypt being sprinkled from Heaven with dust like ashes it filled all the Egyptians and their cattell with ulcers Now the world of the Beast is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall Egypt Chap. 11. 8. and thereupon the ulcerous sore here is to be interpreted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually that is mystically and by analogie which is diligently to be observed in the figures of the two following plagues also taken from the same history The second Phyall upon the Sea of the World Chap. 16. of the Beast The Sea in the Antichristian world is the whole compasse of Vers 3. the Papall Society wherein not onely severall Christians but whole Nations People Kingdomes Provinces Diocesses otherwise among themselves dis-joyned and severed are gathered together in one or thus the Antichristian Sea is the compasse of the Popes jurisdiction or dominion compassing and enfolding as the Sea doth the Land men and Nations worshipping Christ The second Phyall being powred out upon this Sea presently it became as the blood of a dead body or cold and congealed blood such as is wont to be of those that are dead and slaine or of a member cut off seeing it is destitute of the influence of spirit and heat the entercourse with the fountaine of life being dissolved The sense is The Pontificiall Sea was slaine as it were with death beheading or slaughter Now this was fulfilled when by the labour of Luther and other famous reformers of the Church of that Age God wonderfully blessing their undertakings not now some single persons onely of the common people of Christendome but even whole Provinces Diocesses Kingdomes Nations and Cities renounced communion with those of the Beast and there being made a great dismembring of the dominion which was so large in times past they departed from the body of the Beast By which event the Sea of the Popes Dominion became dead for a great part of it like the blood of a dead body in which the Popes creatures could no longer breathe and live The third Phyall upon the Rivers and Fountaines of the world of the Beast The Rivers and Fountaines of waters of the Bestian world are Vers 4 5 6 7 the ministers and defenders of the Antichristian jurisdiction whether Ecclesiasticall as Iesuites and other Emissary Priests or even Secular and Lay as the Spanish champions to both of which as from that jurisdiction is committed a charge of solliciting and advancing the cause which they call Catholique in Chap. 16. like manner as the rivers derive their originall out of the Sea so also they bestow their labour and cost to the enlarging and preserving of it even as also the rivers returne to the Sea Now these Rivers whilest they at randome runne through their Channels wherein now there was no more safety for them by Gods just judgment by the effusion of the third Phyall are turned into blood in like manner as even they had heretofore imbrued the Saints of God and his Prophets with blood For from this Phyall the state of the Beast came to that passe that the ministers and defenders thereof now changing course are compelled to suffer the same slaughters wherewith they had beene accustomed to slay the Saints and Prophets of God while their government flourished as it is plainly set sorth vers 5 6. as it were a Key for the opening of the parable Which thing concerning the Ecclesiasticall Emissaries with their attendants I thinke was fulfilled when in our ENGLAND in the reigne of ELIZABETH of famous memory and also afterwards those bloody Proctors for the authoritie of the Beast were according to the lawes made for that purpose punished with death which had never before sobefallen them for solliciting the Papall cause And not they alone but the Spanish champions for the cause of the Beast who were much more to be feared then they going about to recover by force of armes the dominion of the Church of Rome thirsting for blood drank blood by full draughts especially in that memorable overthrow of the yeere 1588. and some yeers following the English and the Dutch by Sea and Land abundantly powring out the Cup of the mightie hand of God So that wonderfull great praise was given to God for his just and true judgements upon them both not onely of the Islanders themselves revenging their blood now long since shed but also of the neighbouring French groning yet under the Crosse and the Altar yea even then the Massacre of the yeere 1572. being fresh And thus far the Phyals seeme to have gonne on the rest remaine to be powred out yet The fourth Phyall upon the Sunne of the Beastian heaven What the Sunne is in the world of the Beast that we may Vers 8 9. search out first it is throughly
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
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