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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	signify_v	word_n	4,916	5	4.4090	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66360	Ho Antichristos the great antichrist revealed, before this time never discovered, and proved to be neither pope, nor Turk, nor any single person, nor the succession of any one monarch or tyrant in any policies, but a collected pack, or multitude of hypocritical, heretical, blasphemous, and most scandalous wicked men that have fulfilled all the prophesies of the Scriptures ... and especially have united ... together by a solemn league and covenant to slay the two witnesses of God, Moses and Aaron ... that is, the supreme magistrate of the Commonwealth, and the chief pastors and governours of the Church of Christ, and the Christian world is requested to judge whether the Assembly of Presbyterians consulting at Westminster, together with the independents, Anabaptists, and lay-preachers be not the false prophet ... and whether the prevalent faction of the long Parliament ... that killed the two witnesses of Jesus Christ, 1. Charles the First ... 2. William Laud ... be not the grosse and visible body of the same antichrist / by Gr. Williams.	Williams, Gryffith, 1589?-1672.	1660 (1660)	Wing W2662; ESTC R25201	504,825	313

his Father with his Angels And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fignifieth to appear to be made manifest or to be brought to light because the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in lucem proferre to bring into the light that which was not seen doth here signifie that coming of Christ which in the most proper sense is called his glorious coming The glorious Majestie of of Christ his coming to judgment 1. In respect of the person coming Rev. 13 14. or his coming in great Majestie and that is onely his coming to judgment when as his coming in the flesh was manifested but to few and his coming by his spirit is invisible to all imperceptible and unperceviable to most men but his coming to judgment shall be made manifest to all the men in the world and therefore is and may most rightly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most glorious appearance and that both in respect of the person that cometh clothed with a garment down to the foot and girt about the paps with a golden girdle his hairs as white as Snow his eyes as a flame of fire his feet like unto fine brass his voice as the sound of many waters his mouth sending out a sharp two edged sword and his countenanc as the Sun shineth in his strength and everie way glorious as he appeared to this our Evangelist and secondly in respect of the glorious train and companie that shall attend and wait upon him 2. In respect of the companie that attend him which are thousand thousands of Angels and all the heavenly saints of Almighty God And though this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious manifestation of him doth sufficiently shew the time of the quite rooting out and totall destruction of the Antichrist not to be till the last judgment yet here is another word that the Apostle useth which putteth the matter out of all doubt for he saith that the man of the sin shall be destroyed by the glorious appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the coming of the Person of Christ of his Personal presence for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co vel ad sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentia doth import and must needs expresse the coming of the Person of Christ to destroy the Antichrist which made some expositors to suppose as I shewed before that his coming will be to begin the 1000 years felicitie here on earth whereas St. Peter tels us plainly that Christ never cometh in his own Person but the heavens must containe him untill the times of the restitution of all things which is the day of judgment and therefore the whole body of the beast Act. 3.21 Ob Et sic Hugo Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi interpretatur de ilius adventum suum ad particulare judicium i● Judaeos v. 1. and all the adherents of the Antichrist shall not be quite rooted out till Christ shall come to the last judgement But against this E. H. and others do object that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth doth not alwayes signifie the Personall presence or the essential appearance of Christ and to prove this besides the judgment of Mr. Leigh whom he rightly termeth our noble English Greek Critick that saith fateor quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe illum juditii adventum significari sed id perpetuum non est this word I confesse doth often fignifie his personal coming to judgement but not alwaies he quoteth certain places of Scripture where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the powerful coming of Christ by his Spirit and not the personal appearance of Christ as where St. Peter saith we have made known unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power and coming of our Lord Jesus Christ 1 Pet. 1.16 which saieth he signifieth his powerful coming by his Spirit to convert the Souls of his people But Sol. I say that both the precedent and subsequent words and the very scope of the Apostle in that place doth most plainly prove that he meaneth not his spiritual coming to worke his graces in us but rather the first coming of Christ in the flesh which he saith was no devised fable because they were eye witnesses of his Majestie which they could not be of his powerfull coming by his spirit and therefore this place is wrested to make good their sence but clear enough to prove the word to signifie his personal presence whereof they were eye witnesses 1 Jo. 1.3 when the word was made flesh as St. John likewise testifieth 1 John 1.3 Obj. 2 2. He saith our Saviour vseth the like phrase in S. Mat. c. 16 28. There be some standing here Mat. 16.28 which shall not tast of death until they see the Son of man coming in his Kingdome and that is his powerful coming by his Spirit to work faith in his elect to increase his kingdome of Grace which is his Church and not his personal coming to receive his Saints to the Kingdome of glory before which time all and every one of them did tast of death Sol. but I say these words are no thing and of no force to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth this his coming in his Kingdome or any other his powerful coming by his Spirit either to propogate his Gospel as some do understand that place of S. Mat. or to execute Judgement upon the Jewes as some others do understand it or upon any other enemies of Christ as some of our late interpreters think because the words which our Saviour useth are they shall not tast of death until they see the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in his Kingdome where you see our Saviour doth not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie this his Spiritual and powerful coming by his Spirit but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we deny not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie his gracious and powerful coming by his Spirits but we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never found to signifie such a coming or any other besides his personal coming yet Obj. 3. He produceth the 24 of St. Mat. v. 3. and 30. Ma● ●4 v. 3. and 30. where in the 3. v. indeed we have the Disciples asking the question of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall be the signe of thy coming and and here you see they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the coming of Christ but I demand what or which of his comings do they mean his gracious and powerful coming by his Spirit to build his Church and to destroy his enemies or his glorious personal coming in all Majesty to the last judgement I hope the next immediate words that are subsequent will shew you plainly

faces and if so it is a wonder that they did not with Nicodemus ask him how can these things be for I am sure they asked him many questions of less moment and easier to be understood than this great and high point of the transubstantiating of the bread to become his flesh Reason 2 2. If the bread be changed to flesh and the wine into the blood of Christ and we eat and drink the same then it is carryed through our mawes and passeth through the draught or it is turned to our nutriment which notwithstanding must at last together with us see corruption but that is contrary to the saying of David that God will not suffer his holy one no not his mortified much less his glorified body to see corruption Psal 16.10 Reason 3 3. If the bread be turned to flesh and the wine into blood then the dogs and mice may eat with reverence be it spoken the most glorious body of the Son of God and poyson may be mingled with the most precious blood of Christ as we read one of the Emperors was poysoned in receiving the Sacrament but it is most absurd to say that the blood of Christ should poyson any man Reason 4 4. If the body of Christ doth sit in heaven and doth lie under the accidents of the bread then either he took no true body of the blessed virgine or now after his afcention he hath put away all truth of a natural body for a true natural body cannot subsist without its quantity and quality Casman in his Chiolog part 2. pag. 13. Scalliger in Cardan Every true body must be in a place Aug. ad Dard. Epist 57. and every quantity must be measured and bounded by place alone quia numerica unitas corporis finiti non potest subsistere sine continuitate as Julius Scaliger saith and therefore if you take away locallity from a body you must take away quantity trinarum dimensionum terminos and the bounds of the threefold dimensions longitude latitude and profundity and so you make a body to be no body and take away the finiteness and definition of a body saith the same Scaliger and so S. Augustine saith tolle spatia locorum corporibus nusquam erunt quia nusquam erunt non erunt If you take away the spaces of places from bodies they can be no where and what is no where is not at all and therefore by this rule which is most certain the opinion of Aquinas and Lombard who do affirm that the very body of Christ is there in the bread sed non ut in loco non qualitativè aut quantitativè but not as in a place not with quality or quantity is utterly false and overthrown for that as I said before every true body must have quantity and every quantity must have place But to this Bellarmine answereth Bellar. de cuchar l. 3. c. 4. pag. 297. that it followeth not that a true natural quantative body cannot be in two places at once quia ad esse circumscriptivè in loce nihil requiritur nisi ut locatum sit commensur atum suo loco non ut non sit alibi in alio loco because to the being circumscriptive in a place there is no more required but that the thing placed should be fitted and measured according to his place and not that it should not be else-where in another place and therefore the acute Cardinal Bellarmine and all the whole School of Jesuits say that the body of Christ though it be commeasured bounded and fitted to the place wherein it is placed yet may the same body be elsewhere in another place And to confirm this that may be alledged which Tursellian saith Credat Judaeus appella non ego that one Xavier was seen at the self same time in two several places both in a ship and in a boat far distant from that ship and Bellarmine relateth the like story of S. Anthony of Padua as that he was seen preaching in a Town of Italy and at the same time he was seen in another place For Tursellian's instance Plautus Amph. Thom. in ma. l. 1. d. 32. q. 1. r. 1. of the locall●y of Angels I say not only with Plautus tune id dicere audes verbere quod nemo unquam hemo vidit nec potest fieri tempore uno homo idem duobus ut locis simul sit But I will also say with Aquinas that by the same reason that he might be in 2 places he might be in a thousand places at once and therefore if Xavier was in one place it must needs be the Devil that was in the other place by such impossible things and improbable fictions to delude the credulous people and to Bellarmines reasoning I answer The absurdities of Bellarmine's reason that the absurdities of his reasons do quite overthrow the possibility of his Doctrine because that for the same body to be circumscribed in one place and yet to be at the same time in a 1000 places and for one place to fit bounden and commensurate a body the which very body notwithstanding is in 10 thousand several and far distant places at the same time it overthroweth and nullifyeth not only the humanity of our saviour Christ but also the order of things and the very principles of nature and it exceedeth the bounds of all sense and reason Object But I know they will reply against this and say that we must not conceive of divine things by the rule of humane reason when as so we should never believe the world to be made of nothing or that a virgin should bear a son for subtle Philosophy doth many times pervert pure divinity and Aristotle seduced many a Doctor and caused Aetius to become Arius Socrat. l. 2. c. 28. saith Socrates and that may be true according to the rules and Principles of Phylosophy which cannot be true in Divinity which made Paul bid us beware least any man spoil us through phylosophy Colos 2.8 and therefore we must seek to attain to the knowledg of those things not by the reach of reason but by the rule of faith which Philo calleth fidem oculatam so well sighted that as the eagles eye being aloft in the clouds can notwithstanding espie sub frutice leporem sub fluctibus piscem under the shrubs a hare and under the waves a fish so quick-sighted faith here on earth can notwithstanding sore up into the deep things of God in heaven and can most perfectly see those things and believe those mysteries which humane sence and reason can no wayes perceive nor possibly reach unto them Solut. We believe not these things not because we know not how they can be done but because we do know they cannot be done I answer with S. August that we easily yield and do undoubtedly believe Deum posse multa qua nos intelligere non possumus that God can do many things which we can

a forcible compulsion but a continual perswasion and an undeniable intreaty and importunity until our request be granted for so the two Disciples going to Emmans Luke 24.29 are said to have compelled or constrained Jesus to stay with them that is by their importunity and not by any forcible way And so we are to compel all men by entreating them with continual importunity to believe in Christ and by him to be reconciled unto God and by captivating their understanding to the obedience of Christ which is the best compulsion in the world 2. I say that we are in some sense to compel them that is quoad media to the nieanes of Faith though not to the Faith it self to come into the House but not to eat to come into the Church but not to believe because this men may do but the other God alone must do And therefore we say with S. Aug. against the Donatists that in this sence Kings within their Kingdoms and every man within his House is to compel and to cause his Children and Servants and all that are under his Jurisdiction to come into the Church to hear the Word of God and to make every one to perform the outward service of God at least in shew so far as man can judge for so the Commandment is that thou shalt keep holy the Sabbath Day and shalt do no manner of work thou and thy Son and thy Daughter thy Man-servant and thy Maid-servant Exod 20. and the Stranger that is within thy Gate But the Church of Rome would compel us to believe what they believe and to profess that we believe whatsoever their Church professeth and this their compulsion is with no light hand as appeareth by their Inquisition and the French Massacre And yet they will answer that they compel no man to believe but only punish those that do erre and revolt from their Belief I confess that some of the Learned do affirm haereses spirituali gladio jugulatas esse that Heresies and apostasies are to be punished only with the spiritual sword and not with the temporal sword of the Civil Magistrate because our Saviour said unto his Disciples John 6.66 67. after he saw many departing from him nunquid vos vultis abire and will you go away likewise As if he said I hold you not use your own judgment and he that will depart let him depart he may go for me And therefore St. Paul doth but excommunicate and deliver such men unto Satan 1 Cor. 5.3 5. that they might learn not to blaspheme to shew unto us that there should be no bloodshed nor temporal punishment for the Faith in the Church of Christ But for the better clearing of this point A twosold consideration to be had about the suppression and punishing of Schismaticks Hereticks and Apostata's 1. Of the time 1. When the Members and true Professors are but few Mat. 13.30 of compelling men to Christianity and to believe I say that great wisdom and discretion is to be adhibited in this case of mens consciences and that a double consideration is to be had herein 1. Of the Time when these Offenders do appear in the Church 2. Of the Persons who they be that do thus offend For 1. There is a time when such Offenders Hereticks or Apostata's should be spared and there is a time when they should be punished and not spared For 1. In the Infancy of the Church that is of any Church when the true orthodox Christians are but few and it may be fewer than the Herericks and Apostata's it is not the safest way to be too severe and rigid against these men but in a Christian policy rather to give some scope to these mens Consciences and so to suffer the Tares to grow with the wheat as our Saviour speaketh 1. Because they are not able being few or fewer to struggle against many And I know no reason why the Roman Catholicks should not be tolerated as well and assoon as Anabaptists and other worser Schismaticks That these times do require some toleration of Religion 2. When the true Professors are many 2. Because their unseasonable severity and rigidness towards these Offenders might be a meanes to raise other enemies against them whereby more wheat should perish than Tares should be destroyed and perhaps hinder those that are in aequilibrio and as yet unsetled to embrace the Truth and that Profession wherein they see so little mediocrity and so much severity used And truly in these very times wherein the true Professors are so few and the Sectaries so many I suppose this gentleness moderation and some scope of Christian Liberty ought to be given until by the goodness of God and a painful preaching of the truth we shall reduce them to the full and perfect imbracing thereof But 2. When any Church is established the Magistrates setled and the true Professors many and plentiful then all such offenders are to be corrected and not permitted to corrupt others and to seduce the weaker sort of the true Professors or otherwise the Christian and civil Magistrate cannot be free from sin if he suffer such offenders to go free from punishment for if he punish Theevery and spare Idolatry the Rebels and Runagadoes from him and not the Revolters from Christ how shall he answer this to God And therefore King Asa gathered both Judah and Benjamin and all the strangers from Ephraim 2 Chron. 15.8 13. Manasses and Symeon and did enact with them that whosoever would not turn from his Idols and his Idolatrous waies to seek the Lord God should be slain Exod. 32. ●7 And Moses caused them to be put unto the sword that had worshipped the Golden Calf And Jehu did put all those Priests unto the sword that had forsaken the Lord to worship Baal 2 Reg. 10.25 And so should every Christian Magistrate do the like when he seeth the time serveth that he may and can do it For immedicabile vulnus Ense recidendum ne pars syncer a trahatur The Rule of nature tells us that the scab'd sheep must be separated from the Flock lest she infect the sound ones and so must Hereticks and Schismaticks from the flock of Christ but a little leaven leaveneth the whole lump and one lewd fellow may spoil many and one subtle Heretick or Schismatick may seduce many of the simple people and therefore I would they were cut off from you that trouble you saith the Apostle II. As a wise consideration must be had of the time when and how this rooting out of the weeds may be done 2. Of the persons so the like consideration must be had of the Persons that do offend and are themselves led out of the way For 1. Some are private 1. Tacit Offenders quiet and peaceable men that tacitly keep their errors and misbeliefs unto themselves and so do no great hurt but only unto themselves And 2. Some are more

〈◊〉 〈◊〉 Augusta as Caesar himself was called Augustus nam Augustos Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant for the Graecians call Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Maresius but the Apostle understandeth as I said the ecclesiastical Governors of Gods Church whom we reverence and worship for their callings sake even as the same Apostle injoyneth the same Thessalonians to hold them worthy of double honor for their works sake that is for the administration of the sacred Mysteries the preaching of the Gospel and the deliverie of the blessed Sacraments with the powring forth of their pr●yers to God for a blessing unto the people and other the like religious acts and office they do in the service of God and above whom notwithstanding their sacred function and all the holy offices they do to God in the behalf of the people the Antichrist will exalt himself and throw those reverend Bishops whom all other good Christians honour unto the ground And therefore That the Pope cannot be here understood to exalt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra numen as this cannot be applyed to the Popes exalting of himself above the Emperors and the Kings of the earth because he had shewed this before how the man of sin would exalt himself above them and it had been but a frivolous repetition and tautalogie which S. Paul never used so suddainly to express the same thing twice and the later expression that should be plainer to be obscurer than the former contrary to all rules of Rhetorick so can it neither be any wayes applyed to the Popes exalting of himself above the rest of the Bishops and ecclesiastical Governors of the Church because he is one of those persons and a special one too whom the people worship and reverence for his calling and Religion sake and therefore it were a Solicisme and a very improper speech to say it was such a transcendent sin for a man that is worshiped for his Religions sake to exalt himself above him that is worshipped for his Religion sake which seems to be none other than to say he will exalt himself above himself or above those that are no wayes his superiors but his equalls at the most and at the best as many other men do besides the Antichrist But the meaning of the Apostle is that this man of sin being but a subject will notwithstanding lift up himself above his King that is in the place of God over him and being but a secular lay-person he will for all that exalt himself above his spiritual Pastors whom he ought to worship and to honour as all good Christians do for their offices and calling and Religion sake this is the true meaning of the Apostles words And whether the long Parliament and their adherents have not been Adversaries Let the Reader judg whether this he not fulfilled in the long Paliament opposed and exalted themselves above the most reverend of all the Clergy whom the people honoured and reverenced for their Calling and Religion sake and not only above the dispensers of the holy things and sacred Orders and the chiefest of all that have or ought to have any Government in the Church but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all the formes of Religion and religious worship in the Church of Christ let the indifferent and judicious Reader judg of it 3. 3. That the Antichrist will be an Usurper and an intruder into the office of the Church Governors as well as of the civil Magistrate The Apostle still goeth on to explain his former meaning and to shew further the impieties of the Antichrist and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that he sits in the temple of God as God which words immediately following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing or that person whom we worship for religion sake doth likewise confirm the former exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Bishops and the dispensers of the holy things of the sacred Orders and of all the rest of the divine Mysteries because he exalteth himself above them to this end and for this very purpose that he as God may sit in the temple of God that is that he may be as well a Pope in the Church as a King in the Common-wealth the supream Governor and disposer of all things as well the Religious Worship of God as the civil Government of the people for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which as Pasor truly saith cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habito to dwell must not be raken for the Jews Temple at Hierusalem as the Greek Scholiast testifieth which is the error of some Papists What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth and of Grotius also because Caligula intended to set up his Statue in that Temple under the name of Jupiter optimus maximus which notwithstanding was not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must be understood of the Church of God where God dwelleth and in the same sence as our Saviour useth the same word in John 2.19 John 2.19 where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy this temple that is where the Godhead dwelleth and I will rear it up in three dayes for so the Church of Christ where God dwelleth is every where in the new Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of God as Ephes 2.21 Apoc. 11.19 1 Cor. 3.16 2 Cor. 6.16 and so Theophilact saith he shall sit non in templo specialiter quod est Hierosolymis sed in Ecclesiis simpliciter in omni divino templo not in the temple specially understood which is at Hierusalem but in the Churches simply and in every divine temple and S. Hierome saith in templo dei sedebit vel Hierosolimis Hieron q. 11. ad Algas ut quidam putant vel in Ecclesiis ut verius arbitramur he shall sit in the temple of God either at Hierusalem as some think or else in the Churches as we more truly suppose And this clearly sheweth that the seat of the Antichrist can be neither at Rome nor at Constantinople as I have shewed to you before unless you will yield That neither Rome nor Constantinople but the true Church is the seat of the Antichrist either Rome or Constantinople to be the truest and purest Church that Christ hath on earth because the Antichrist will arise and settle himself in that Church saith the Apostle which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dwelling place of God and not where he hath dwelt that so he may do the most dishonour unto God and the most mischief unto his servants and God dwelleth in the purest Church no man can deny it and therefore the Antichrist must arise and inthrone himself in the purest Church as I have fully proved before and there in that Church saith the Apostle he sheweth himself as God or as Erasmus doth best translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstro ostentans

neither of these can be said to have been and not to be and yet to be at the same time as the Holy Ghost affirmeth of this Beast for though Domitian was chosen by the Souldiers whilst his Father Vespasian was in Judaea Vide Caracott● pag. 52. and then gave up his right and title to the Empire when Vespasian returned to Rome yet this doth not cohere with he is not and yet is which is affirmed of this Beast and though it might have been said that he was and is not and yet shall be if this Vision of the Beast had been shewed to St. John in Vespasians time but it could not possibly be said that he was if according to Epiphanius his Testimony St John was banished to Patmos and had these visions revealed unto him in the Emperor Claudius his time because that after Claudius Nero reigned 13 years Galba seven moneths Otho four moneths and Vitellius eight moneths before Vespasian was made Emperor nor could it be well said that he was whilst Vespasian was in Judaea when he was but an Vsurper and an Intruder while his Father lived or though it might be truly said in some sence that he was and in some other sence that he was not yet can it not be said in any way or in any sence that he was and is not and yet is as the Holy Ghost saith of this Beast How then shall we unfold this Riddle and untie this Gordian knot I answer That the Words in c. 17.8 do seem most coherent to the long Parliament That 1. Was a true Parliament that I have often thought of it and assayd it divers wayes and yet could never see how this Testimony of the Holy Ghost touching this beast that he was and is not and yet is can be applied either to Domitian or to any other of all the Emperours or Kings or Society of men so fitly and so probably agreeing with the meaning of Gods spirit as it is or may be applycable to the long and lately dissolved Parliament for that was a true Parliament when the King called them together and they sate to consult with their King de arduis rebus regni about the great affaires of the Kingdom and took their Oaths and made their solemn Protestation to protect the Kings Person and to maintain the true Protestant Religion 2. Is believed to be no Parliament But I heard many wise men judge it no Parliament when they did expell and cast out their guides and their leaders the Messengers of Christ from among them and endeavoured as the Giants did of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Warre against God and raised an Army against their head and with all their might did fight against their King and at last like did most disloyally cut off his Head that was the head of them and of us all and as the Prophet speaketh of the like godly King 3. And yet still is a Parliament the breath of our nostrills and yet still it is a Parliament in their own esteem and with their adherents and by their peremptory Acts and Ordinances that are still accounted most excellent and binding and are so urged and observed by their adherents and compelled to be observed by all others and by the greatness of that power and authority which they assumed unto themselves and do by their Acts and Lawes execute over all people to this very day more then any other ordinary Parliament ever used whereby you see how this may be understood that is said of the beast that he was and is not and yet is though I leave it to the judicious Reader to judge whether he conceives this to be the meaning of the Holy Ghost or not or whether all this may be so as may thus be coherent and applicable to that long Parliament or not And as this which I have now expressed doth seem very shrewdly to prove Some conceive it thus to be fulfilled I will not determine it the long Parliament is or may be here signified by this beast so that which is set down by the Angel in the 17th Chapter and the 10th verse which is the explication of this vision that is here shewed c. 13. doth more fully seem to illustrate and confirm the same thing for there he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are seven Kings that is which have been and will be great and grievous extraordinary persecutors of my people The 5 Kings that were fallen before this Revelation was shewed whereof five are fallen that is dead and gone which we understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallen and these five saith Junius are 1. Servius Sulpitius Galba the seventh Emperour of the people of Rome 2. Marcus Salvius Otho 3. Aulus Vitellius 4. Flavius Vespafianus 5. Titus the Sonne of Vespasian and one is saith the Holy Ghost that is saith he Flavius Domitian another Sonne of the foresaid Vespasian in whose latter Reign saith he St. John wrote this Revelation and another is not yet come saith the Text that is saith he Cocceius Nerva and the beast that was and is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render Junius in annotat in c. 17. joyned to Beza's Translation even he is the eighth even he especially to be observed above any of the other seven saith the Angel and this even he saith Junius is Nerva Trajan that is as I conceive him Cocceius Nerva the last that was aforenamed or rather as the stories shew Vlpius Trajanus qui hic vario respectu Septimus octavus appellatur who himself in divers respects is called here the seventh and the eighth for that although in number and order of succession he be the eighth yet saith he because this man obtained his power and authority with Nerva and did execute his consular office with him when Nerva died he is also said to be the seventh c. 17.11 and is reckoned together with Nerva as if Nerva and Trajan were but one head according to which sence our former Translation though very corruptly reads the beast that was and is not is even the eighth and is one of the seven or as the Geneva notes do understand those Kings The 1. is Nero. 2. Galba 3. Dr. Hammond in permonit pag. 907. Ex Hugone Grotio qui conjutatur Maresio pag. 169. Otho 4. Vitellius 5. Vespasian 6. Titus 7. Domitian 8. Nerva or as Doctor Hammond saith which is more likely to be right if St. John was banished to Patmos in Claudius his time and far more unlikely if his banishment was in Domitians time the 1. is Claudins 2. Nero. 3. Galba 4. Otho 5. Vitellius 6. Vespasian 7. Titus 8. Domitian But indeed all these Expositions and the like annumeration of these Kings that were fallen and extant and to come which would be too tedious for me to rehearse do seem to me to be far wide from the meaning of the Holy Ghost in this place

they are heavy as were the persecutions of the Jewes under Antiochus very grievous then are they as theirs were very short and therefore the troubles and persecutions of the Church under the Beast being most heavy and more grievous then ever the Church felt before as I have formerly shewed and the reason of it it is not likely it should be as Mr. Mede and some other learned men do think very long but as we conceive very short about three years and a half and not so many hundred years as they set down that would have the Pope to be the Antichrst about twelve hundred years at least since the time that some men would make the Pope to be the Antichrist The Parallel And we all know the Parliaments Warre with the King continued not very long but much about the time here alotted unto the Beast and that is 42. moneths which make three years and a half CAP. II. The blasphemy of the Beast 1. Against God by the Doctrines of the Presbyterians and as it is alledged the manifold injuries of the long Parliament 2. Against his Tabernacle that is the Churches and places where God is worshipped and served and which the prime Christians had to serve God in them Of the twofold service of God at what times God might be served in any place the two things that Jeroboam did to uphold his Idolatry how God will be served in the time by the persons after the manner and in the places where he appointeth and in what sence all things are alike holy and in what sence some things are more holy then other things BUt how long soever these 42. moneths is whether they signifie three years and a half or three years and half three years as some do think which make four years and a half for I dare not presume so precisely to determine what length of time is here meant to a hair by these 42. moneths or whether as I rather conceive some other unlimited space that should not be very long when it is expressed sometimes by dayes and here by moneths and not by years for where the Scripture sets down the time that any thing should be done as that Antiochus should rage a time and times and the dividing of times which all Interpreters expound to signifie three years and a half Dan. 7.25 and that Christ should be three dayes and three nights in the heart of the Earth it is not meant that it must be so exactly to a jot or a minute for we find that Antiochus continued three years seven moneths and thirteen dayes and Christ was buried by Joseph and Nicodemus about three houres before Sun-set on Good-Fryday and rose again about four or five a Clock on Sunday morning which maketh not in all above 36. or 38. houres or not above 40. houres casting it to the highest account and that reacheth not fully to three dayes and three nights properly and literally taken but the meaning is that it shall be so and so much about that very time And so the Beast shall contiue such a time as the Holy Ghost intendeth by these 42 moneths and in all that time having received this power and great Authority from the Dragon he opened his mouth in Blasphemy against God to Blaspheme his Name and his Tabernacle and them that dwell in Heaven v. 6. I desire my Reader to be an unpertiall judge in whom he seeth this Prophesie fulfilled And I do earnestly beseech all men to observe and seriously to consider whether ever any Tayler fitted any Garment to any mans body or Shooe-maker a shooe to any mans foot fitter then this prediction doth agree with the long and lately dissolved Parliament and their Teachers the Presbyterians and lay Preachers and with none else either Jew Pagan Turke Pope or any other Infidell or Heretick whatsoever so as it doth with them of that Parliament and their adherents for here you may observe a three fold Blasphemy of the beast 1. Against Gods Name 2. Against his Tabernacle 3. The Blasphemy of the Beast 3 fold 1. Against Gods name Mr. Mede pag. 75. Against his Servants that dwell in Heaven but 1. Mr. Mede saith that by Blasphemy here the Idolatry of the beast is to be understood and I confess that the Idolatry of the Israelites is termed and translated Blasphemy as in Ezekiel 20.27 where the Lord saith that by offering their Sacrifices in Bama and polluting themselves with their Idols they Blasphemed him v. 28. c. 31. Yet I say 1. That every Blasphemy is not Idolatry neither doth it signifie the Idolatry of the beast in this place nor do Mr. Medes reasons confirme it for Though I do yield the beast to be an Idolater and guilty of very much Idolatry That Blasphemy doth not alwayes nor here signifie Idolatry and that the beast seateth himself in Babylon and Babylon is the Mother of Harlots that committeth Spirituall Fornication which is the following after other Gods as the Whore followeth other men with or beside her own Husband Yet this proveth not that the Blasphemy of the beast which is here spoken of must signifie the Idolatry of the beast when as the beast like unto a shameless Whore is guilty of more faults then one 2. I deny the other heads of the beast as I shewed to you before to signifie those Kings of the Roman Empire which Mr. Mede affirmeth to be and so 3. I deny this beast to have descended from those Idolatrous heads that he conceiveth and therefore that the Idolatry of those Romane Emperors or Kings doth not prove the Blasphemy of this beast to signifie his Idolatry in this place 4. Neither do I conceive it likely that the Evangelist writing in Greek and to the Gentiles should use the Greek words in the signification of those Hebrew words that do in some places signifie the same thing therefore I expound the word The paralel How the Parliament Preachers and Assembly of their Divines have Blasphemed God Unde factum Est ut tot gentes una cum liberis suis infantibus aeternae morti involveret lap sus Adae absque remedio nisi quia Deo ita visum est Decretum quidem horribile fateor Calv. instit l. 3 c. 23. not for Idolatry but according to the Gramnaticall and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noceo laedo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico which signifieth to speak or write impiously wickedly and unjustly both of God and of his Tabernacle and of his Servants the Angels and Saints that dwell in Heaven And thus consider 1. How the Chaplens of the long Parliament and their selected assembly with those that they admit for the Preachers and Ministers of Gods words which are the false Prophet here spoken of in this Apocalyps as I shall anon shew unto you have and do Blaspheme the most Holy Name of God when as I told you

said unto Abraham 6. The Scripture phrases and the manner of speech 6. The Scripture phrases that the Hebrews used is not an easie matter to be understood as where Naaman said to Elisha when the Prophet refused to receive his gifts shall there not then I pray thee be given to thy servant two mules burthen of earth whereupon 2 Reg. 5.17 many men and I heard some Preachers expounding it so in the Pulpit did think that Naaman meant hereby two Mules load of silver Habac. 2.6 which he calleth earth as the Prophet calleth gold red or thick clay to shew the baseness of the best kind of worldly wealth as if he should say seeing thou wilt receive nothing at my hands then I beseech thee let me bestow it upon thy servant which Exposition is far enough from the true sense of Naamans words Naamans words mistaken by many and much further from his meaning for he meant no such thing but his thoughts were far better and his meaning more religious none otherwise then shall there not be given to thy servant that is to me who for the favour that thou hast done me do professe my self to be thy servant two Mules burthen of this earth of Jurie that I may carry the same into Syria and therewith erect an Altar there unto the God of Israel for so the words immediatly following do make this exposition most plain because saith he thy servant that is not Gebazai but himself whom in a complement used commonly among the Jews as many now likewise amongst us use to do he calleth his servant will henceforth offer neither burnt offering nor sacrifice unto any other god but unto the Lord thefore I pray thee let me carry two Mules load of this your earth to build him an Altar otherwise if he had meant let me give two mules load of silver to Gebazai what sence or coherence had been in his reason that he alleadgeth for his desire because thy servant will henceforth offer neither burnt-offering nor sacrifice to any God but to the Lord the Prophet might have answered 2 Reg. 5.18 no more he did heretofore which Naaman did in the house of Rimmon So when Benhadad King of Syria sent Hazael unto Elisha to inquire whether he should recover from his disease or not and Elisha said unto him go say unto him that is to Benhadad thou shalt certainly recover howbeit The Lord hath shewed unto me that he shall surely die and if this was the meaning of the Prophet 2 Reg. 8.10 as the words seem to intimate what can you make of it but that Elisha teacheth Hazael how to tell a fair lie and to say to his Master Benhadad he shall recover when the Prophet tells him he knew that he should surely die therefore Tremellius translates it abi dic non omnino revalesces Particula negant cum antecedente verbo in Prosodia conj●●ngitur Euphoniae causa Tremel grammat l. 4. c. 8. Origen in Rom. c. 1. nam ostendit mihi Jehova eum omnino moriturum go tell him thou shalt not altogether recover for the Lord hath shewed unto me that he shall altogether die and he addeth that the negative particle is joyned with the antecedent verb in the Prosodie euphoniae gratia onely for the better sound sake to make the speech seem the sweeter the which manner of speech saith he is often used in the Hebrew language as we have shewed in our Grammar l. 4. c. 8. And so in the New Testament we find the like difficulty in the phrases thereof as Origen hath observed upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others upon these words in the first Chapter of Saint Johns Gospel verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turned right according to the words and grace for grace the sence of which words hath puzled many of the best interpreters but from the use and nature of the phrase they are now found to fignifie nothing else but that of his fulnesse we have all received and thanks be to him for that grace and great favour towards us otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would be such a tautalogie as cold never he brought to good sence according to the Geneva Notes upon that place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifieth thanks as well as grace 7. 7. The visions of the holymen of God The visions of Ezekiel Daniel and especially of S. John in the Revelation and of the rest of the Prophets and Apostles I hope will be acknowledged as divers of the most learned Fathers have ingenuously confessed to be of a greater depth and harder to be understood then can be easily fathomed by every unskilfull Seaman or unartificial and unlearned tradesman 8. 8. The predictions of the Prophets The Prophesies and predictions of the Prophets are no lesse obscure then their visions as Aquinas saith they are not understood sometimes of the Prophets themselves nor infallibly of any other though never so learned untill the time come that we see they are fulfilled as the prophesie of the Antichrist 2 Thes 2.3 the man of sin and the child of perdition which is the beast that ascended from the bottomlesse pit some understood it of Nero others thought he was Domitian and many conceived him to be Dioclesian that was one of the bloodiest of the persecutors and after that Mahomet and his successors Prophesies never certainly and infallibly known untill they be sulfilled the great Turk must be the beast and that great Antichrist and now of late our new Presbyterians will needs have him to be none other then the Pope and at last he is found by some others to be none of these but nearer home and of a higher pitch and greater wickednesse then any of them so hard it is to unvaile the face of many a prophesie and therefore it is most truly said of Irenaeus satius est expectare impletionem prophetiae quam temere divinare it is a safer course and a surer way to expect the fulfilling of a prophesie then rashly to expound it to be fulfilled and if it be so for the best Divines 9. The divine Majesty that shineth in the Scriptures Dan 4.19 Acts 26.29 what think you then of these lame and Lay-Preachers when they shall undertake to expound dark Prophesies 9. The divine Majesty that shineth in the expressions of the holy Scriptures sheweth that it is not for every mechanick to trade therein for you may observe in it such civil complements as that of Daniel to Nebuchadnezzar and that of Saint Paul to Agrippa and the like and also such eloquence such tropes and figures that neither Demosthenes among the Greeks Dan. 4.19 Acts 26.29 nor Cicero among the Latines nor all the Schooles of Athens can equalize the excellency and the exact language of the holy Scriptures as Paesor truly sheweth when as no Orator could speak purer Greek then the pure