Reign of Claudius before the destruction of Jerusalem or in the Reign of Domitian which was afterward Answer 1. It is the common and Unanimous voice of antiquity that John received and wrote his Revelation in the Reign of Domitian after the destruction of Jerusalem and not in the Reign of Claudius which was many years before it Irenaeus l. 5. c. 25. speaking of the name of Antichrist saith Si oporteret manifestè praesenti tempore praeconari nomen ejus per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed penè sub nostro seculo ad finem Domitiani imperii If the name of Antichrist ought to be proclaimed openly now it would have been proclaimed by him who saw the Revelation for it was seen not any long time ago but almost in our age at the end of Domitians Reign Eusebius saith the same word for word l. 3. c. 16. Hieronymus catalog script Ecclesiast tit Joannes hath these words Joannes quarto decimo igitur anno secundam post Neronem persecutionem movente Domitiano in Patmon insulam relegatus scripsit Apocalypsin John therefore after he was banished into the Isle Patmos by Domitian who raised the second persecution after Nero writ the Revelation in the fourteenth year of his Reign The like he saith adversus Jovinian l. 1. pag. 35. in these words Vidit in Paâ—mo insula in qua fuerat à Domitiano principe ob domini Martyrium relegatus Apocalypsin infinita futurorum mysteria continentem He saw in the Isle Patmos in which he had been banished by Domitian the Emperor for the testimony of the Lord the Revelation containing infinite mysteries concerning things to come And there is not any one saith otherwise excepting only Epiphanius who is not to be heard against the testimonies of so many 2. Not only ancient Writers but our modern too Unanimously consent that this Book was written in Domitians Reign after the destruction of Jerusalem by Titus and there be not any of another mind except Grotius and his followers 3. This Book was written after John was banished into Patmos Rev. 1. 9. Now we read in History that John was banished thither by Domitian in the tenth year of his Reign and in the fourteenth year he writ the Revelation See besides Jerom before alledged Eusebius l. 3. 16. 18. Dorotheus of the Lives and Ends of the Prophets and Apostles pag. 532. Baronius in the ninth and fourteenth years of Domitian 4. The Church was under persecution when John was banished into Patmos and not only he but all the Churches of Asia to whom he writes felt the stroke of that persecution Rev. 1. 9. but there was no persecution made against the Church by Claudius therefore this fell not out in his time but rather in Domitians Reign 5. There was no imperial edict for persecuting Christians in the Reign of Claudius and if he had banished John into Patmos for Religions sake he would have banished Paul and the rest of the Apostles too and not have suffered him to preach so openly as he did but we find that Paul did openly preach the word at Corinth at the same time that Claudius commanded all Jews to depart from Rome Act. 18. 2. 6. If John had been banished into Patmos in the ninth year of Claudius he might have returned out of exile after his decease either in the Reign of Nero as Aquila and Priscilla did who were at Rome when Paul wrote his Epistle to the Romans Rom. 16. 3 4. or else in the Reign of Galba Otho Vitellius or Vespasian but we find in History that in the time of Nerva the successor of Domitian the Roman Senate decreed that the honors exhibited to Domitian should cease and such as were injuriously exiled by him should return unto their native soyl and that John returned then Eusebius l. 3. c. 18. which plainly shews that John was banished into Patmos not by Claudius but Domitian 7. The Deeds and Doctrine of the Nicolaitans were crept into the Churches before this Book was written by John and he commends the Church of Ephesus for hating the deeds of the Nicolaitans Rev. 2. 6. and he blames the Church of Pergamus for that they had them amongst them which held the Doctrine of the Nicolaitans Rev. 2. 15. but when did these Nicolaitans first begin and when did their Doctrine first creep into the Churches Not in the Reign of Claudius for then other Books of Scripture would have spoken of them especially those which were written at that time but we find nothing of these Nicolaitans in any Book of Scripture save only in the Revelation which shews they were not known in the Reign of Claudius but came up afterward and therefore Baronius and others place them in the Reign of Nero. Baronius Anno Neronis 12. 8. This Book was written after Antipas was slain Rev. 2. 13. and 't is written and sent to the Angel his successour who ever he were But now History tells us and our Adversaries confess that Antipas was slain not in the days of Claudius but in the days of Domitian the Roman Emperour See Doctor Hammond Page 927. Menolog April 11. Baronii Martyrolog pag. 249. Baronii Annal. Anno Domitiani 10. And to this Argument they have not any thing to say but that Rev. 2. 13. the Preter tense is put for the Future tense Antipas was slain for Antipas will be slain to which I answer 1. That the Preter tense is not usually put for the Future tense except it be in Prophecies but that part of the Epistle to the Church of Pergamus is not a Prophecy but a History of what was done before the Revelation was written 2. The proper names of men be not usually joyned with Verbs of the Preter tense before the thing spoken of be done but in the Future rather as when 't is said of Josiah that he shall burn dead mens Bones upon the Altar 1 King 13. 2. it is spoken in the Future tense and not in the Preter tense So when 't is said of Cyrus He is my shepherd and shall perform all my pleasure Esa. 44. 28. it is spoken in the Future tense and not in the Preter tense 3. The Epistle to the Church of Pergamus is directed and sent to the Angel Antipas his successour Therefore it was written after Antipas was dead 4. Men are not commended in Letters in the Preter tense for what they will do hereafter but for what they have done already but the Angel of the Church of Pergamus is commended for that he had not denied the Faith of Christ even in those dayes wherein Antipas was slain therefore this commendatory letter was written after Antipas was dead and because he was slain in the dayes of Domitian and not in the dayes of Claudius therefore we conclude that this Book was written in the Reign of Domitian and not in the Reign of Claudius 9. This Book was
written after the Seven Churches of Asia were converted to the Christian Faith But we cannot find that these Seven Churches were converted to the Faith in the dayes of Claudius but 't is more likely that Ephesus was converted in the dayes of Nero and that because as Doctor Hammond observes pag. 648. the first time that Paul disputed at Ephesus was about Ann. Ch. 51. and it was three years after that before Ephesus was converted and that was Anno Ch. 54. which was the First year of Nero's Reign See Bishop Vshers Annal. pag. 668. 670. 671. from whom we may learn that Ephesus was not converted until the Reign of Nero. 10. Suppose it were true that these Churches were converted in the dayes of Claudius yet they could not be converted any long time before his Death and that because he Reigned but thirteen years and nine moneths in all and either all or the greatest part of that time was spent in converting other Churches as you may read Act. 15 16 17 and 18. Chapters so that they could not be converted any long time before his death yea in his time it was that Paul and Timothy were forbidden to Preach in Asia Act. 16. 6. But now the Gospel had been Preached unto them a long time before this Book was written and they were not new converts but old ones and of long standing in the Christian Faith when this Book was written to them as these Texts of Scripture sufficiently declare Rev. 2. 2 3 4 5. 9. 13 19. 21. 11. If this Book had been written in the ninth year of Claudius Paul would not have gone to Ephesus to Preach the Gospel there at the latter end of his Reign for Paul did not Preach the Gospel where it had been Preached before by others as he himself confesseth Rom. 15. 20 21. 2 Cor. 10. 13 14 15 16. Now we find that Paul went to Preach the Gospel at Ephesus before it was converted Act. 18. 19. and this was at the latter end of Claudius's Reign for his going thither was as Dr. Hammond in his Preface before the Epistle to the Ephesians saith about the one and fiftieth year of Christ and that was at the latter end of Claudius's Reign and therefore this Book was not written then but at some time or other afterward 12. Why was this Book revealed unto John and not rather unto Paul for Paul was the Apostle of the Gentiles and John of the circumcision Gal. 2. 9. and Paul had the honour to convert the Gentiles to the Christian Faith not John as you may read in the Acts of the Apostles c. 18. 19. and 20. and therefore it is likely that if this Prophecy had been revealed in the days of Paul that it should have been revealed unto him and that Paul should have been the pen-man of it and not John which we know is otherwise and therefore the true cause why this Prophecy was revealed unto John and not to Paul was because Paul was dead and the other Apostles were dead when this Prophecy was revealed and onely John was then alive whom it could be revealed unto 13. This Book was one of the last Books of Scripture that was written if not the last of all as the words Rev. 22. 18. do imply but if this Book were written in the ninth year of Claudius the Epistle to the Ephesians and all other of Pauls Epistles had been written after this yea the Gospel of St. Luke the Acts of the Apostles and all other Books of the new Testament except the Gospel by St. Mathew had been written after this and this Book should not have been one of the last much less the last of all but one of the first Books of the new Testament that was written Ob. What Irenaeus affirms concerning John 's Vision at the end of Domitian is not of all but particularly of that Vision of the number of the Beast c. 13. 18. Thus will Eusebius 's words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the name of Antichrist ought to be Proclaimed openly now it would have been declared by him that saw the Revelation for it was not seen any long time ago Where 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Beast as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared did And that it not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pene sub nostro seculo â—d finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitians Empire Where the word visum in the Neuter seen not visa in the Feminine belongs apparently to the name not to the Apocalypse Ans. 1. John saw the Prophecies of the Revelation all together at one time and not at several distant times as shall be proved in the next question and therefore for any man to think that he had the vision of the name of the Beast by it self alone at the end of Domitians Reign and of the rest of the Apocalypse at some other time before is but a meer fancy at the best 2. Irenaeus counted the name of the Beast noâ— worthy to be divulged at large by the Holy Ghost and therefore it is far from his meaning that it was seen by itself alone from the rest of the Apocalypse 3. Irenaeus doth not say nomen viderat that John saw the name of the Beast but Apocalypsin viderat that he saw the Apocalypse and this was seen not any long time ago but almost in our time at the end of Domitians Reign 4. Eusebius brings the Testimony of Irenaeus to prove that John was banished into Patmos at the end of Domitians Reign and therefore he understands Irenaeus as we do and his opinion is that the Apocalypse was seen by John in the Reign of Domitian and not the name of the Beast by itself alone 5. It is a very unlikely thing that John should be banished into Patmos in the Reign of Claudius and see some part of the Revelation there in his time and the name of the Beast elsewhere by itself alone at the end of Domitians Reign which was above fourty years afterwards without the least intimation of any such thing 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius is not the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen as the objection would have it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Nominative case unto it which I prove thus That which John saw is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen but Eusebius saith that John saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉
X. The continuation of the sixth Trumpet or a preparation to the second part thereof 1. AND I saw another Angel of special dignity among them come down from Heaven in a cloud having a Rain-bow over his head to denote a glorious apparition and his face was as the Sun for beauty and his feet as Pillars of fire 2. And he had in his right hand a little Book or Schedule not sealed as the other was before but wide open in the Angels hand have nothing written in it and he set his right foot upon the Sea and his left foot upon the dry Land 3. And he cryed with a loud and dreadful voice as when a Lion roareth after his prey and is in sight of it and upon this cry of his as upon a call seven claps of Thunder uttered their voices in my hearing 4. And when the seven Thunders had uttered their voices I was about to write what the seven Thunders had spoken for they spake things 〈◊〉 but I heard a voice from Heaven saying unto me Conceal the things which the seven Thunders have spoken and write them not for they are too terrible to be revealed 5. And the Angel whom I saw standing with his right foot upon the Sea and with his left foot upon the dry Land lifted up his hand to Heaven as a token that he meant to swear 6. And he sware by the true and ever-living God who made the Heaven with the things which are therein and the earth with the things which are therein and the Sea with the things which are therein that the mystery of God should be delayed no longer 7. But in the days of the voice of the seventh Angel when he shall sound his Trumpet which after these things now in hand will shortly be the calling conversion and restoring of the Jewish Nation shall be put in execution and not be laid aside until it be brought to full perfection As soon as that Angel shall begin to sound their calling and conversion shall be brought to pass and before that Angel ends the restauration of their Kingdom shall be finished and this joyful news is no new invention but God hath told it his Servants the Prophets in the old Testament long ago 8. And the voice which I heard from Heaven before bidding me seal up the things which the seven Thunders had spoken and write them not spake to me again the second time and said unto me Go take the little Book or Schedule which is wide open in the hand of the Angel which standeth with his right foot upon the Sea and with his left upon the dry Land 9. So I went unto the Angel as the voice commanded me and I said unto him Give me the little Book or Schedule which is wide open in thy right hand and he said unto me Take and eat it and when thou hast so done it shall make thy belly bitter but in thy mouth it shall be sweet as Hony 10. So I took the little Book or Schedule out of the Angels hand and eat it up before him and it was as the Angel said in my mouth as sweet as Hony but when I had eaten it my belly was bitter 11. And he told me the meaning of it and he said unto me Thou must Prophecy again before the sixth Trumpet endeth and thou must tell what shall befal the People of the Jews and what shall befal the Gentiles and their Kings before the seventh Trumpet soundeth and the mystery of God which I told thee of take effect And the first things that thou must Prophecy of will be very sweet and pleasant as Hony to thy mouth but the second will be very bitter as Gall unto thy stomach Disputation VI. 1 Quest. Whether the little Book had any Prophecy written in it Answ. 1. It is not said in the Text that it had any Prophecy written in it and therefore they which say it had do it upon no ground at all 2. It was wide open and not shut nor sealed therefore there was not any secret thing therein 3. It was but one Schedule or piece of Parchment and that a little one too and therefore too little to contain all the Prophecies from the eighth verse of the tenth Chapter to the end of the Revelation 4. It was far less than the other Book which had seven rolls and seven seals to them But if all the Prophecies from the eighth verse of the tenth Chapter to the end of the Revelation should be comprised in it it would be far bigger than the other Book which had seven rolls and seals to them 5. The other Book which had the seals is commended for its Prophecies Rev. 5. 2 3 4 5. but this Book is no where commended for any Prophecy it had 6. The Prophecies in the following Chapters be of higher note and far more excellent and of more concernment than the Prophecies in the former Chapters be and therefore they belong not to this little Book which is no where commended for its Prophecies but to the other Book with seven seals which hath so high a commendation as not any Book the like Rev. 5. 3 4 5. 7. There should be by this reckoning two Prophetical Books of the Revelation and the seventh verse of the tenth Chapter should be the last verse of the first Book and the eighth verse of the tenth Chapter should be the first verse of the second Book but St. John makes but one Book of all the Revelation and he writes it all in one Volume without division and calls it a Revelation in the singular number and not two Revelations in the plural number Rev. 1. 1. 8. By this reckoning the Prophecies of the other Book with seven seals should be mingled with the Prophecies of the little Book without seals for they say that all the Prophecies in the Revelation from the eighth verse of the tenth Chapter to the end of the Revelation belong unto the little Book Now if you look into the eleventh Chapter you shall there find the ending of the sixth Trumpet v. 14. and after that the seventh Trumpet or some part thereof from the fifteenth verse to the end of the Chapter both which belong unto the other Book with seven seals and namely to the seventh seal thereof Rev. 8. 2. and after this come in the Prophecies as they say of the little Book again What a mingle mangle have we here of those two Books one in another Surely as St. John eat up the little Book so they make the little Book swallow the Prophecies of the other Book into his Belly 9. The sixth Trumpet doth not end with the seventh verse of the tenth Chapter but goes onward to the fourteenth verse of the eleventh Chapter and there ends and not before so that all that Prophecy in the eleventh Chapter to the fourteenth verse doth belong unto the other Book with seven seals
and the seventh Trumpet doth not end with the eleventh Chapter for if it did a close would have been put unto it at the end of that Chapter to distinguish it from the Prophecies that follow but there being no period put unto it there as there is to the former Trumpets where they end it is an Argument sufficient that it doth not end there but is to be extended farther even to the twelfth Chapter and to all the Chapters following inclusively until a Period be put unto it which is no where to be found so that the seventh Trumpet hath no end at all nor any close put unto it as the fifth and sixth Trumpets have Rev. 9. 12. Rev. 11. 14. and seeing the seventh Trumpet doth belong unto the Book with seven seals the Prophecy of the twelfth Chapter and of all the rest that follow doth belong unto that other Book also 10. If the little Book had the following Prophecies written in it from the eighth verse of this Chapter to the end of the Revelation what 's the reason that the Angel doth acquaint John with them afterward A man would think that after he had taken the Book and eaten it up he should have known what the Prophecies had been which were contained in it without any further help or any further Revelation but we find that in the next Chapter after this the Angel doth acquaint John with the Prophecies of that Chapter and tells him what they be from point to point and therefore the little Book though eaten up by him did not acquaint him with them before nor tell him what they were Ob. But why was John commanded to eat the little Book if it had no Prophecy written in it Ans. 1. To acquaint him with the sweetness and the bitterness of the Prophecies which follow for by eating of the Book which was sweet in his mouth and bitter in his belly he thereby knew that the Prophecies which follow should be be sweet in the beginning but bitter afterward 2. To signifie unto him that he had not made an end of Prophecying and in particular that the Prophecy of the sixth Trumpet was not fully ended there was a little more behind not yet revealed to him which he was to add to the former part thereof and therefore it is said thou must Prophecy again not begin a new Prophecy ab ovo from the first Original but Prophecy again that is of the other part behind belonging to the sixth Trumpet which was not spoken of before but what that other part was was not written in the little Book but reported to him by word of mouth and it belongs all of it to the sixth Trumpet and the little Book it self to boot From hence it follows 1. That the whole Prophetical part of the Apocalypse doth not consist of two main Prophecies both of them beginning their race at the same Epoch◠or terminus à quo of time and concluding together likewise at the same goal or terminus ad quem The first of these as Mr. Mede would have it is prophetia sigillorum reaching from the fourth Chapter unto almost the end of the tenth The second is prophetia libri beginning at the eighth verse of the tenth Chapter and reaching to the end of the Book But herein Mr. Mede is exceedingly out for there is but one Prophetical Book of the Apocalypse as hath been proved in this Question and this Book is Prophetia sigillorum the Prophecy of the seals reaching from the fourth Chapter or rather from the sixth Chapter to the end of the Revelation 2. That the Prophecies of the Revelation shall come to pass in order as they came forth out of the sealed Book seal after seal Trumpet after Trumpet Vial after Vial and so of all the rest in order as they were presented unto Iohn in Vision of which more in the next Question 2 Quest. Whether the Prophecies of the Revelation shall come to pass in order as they were revealed to John Ans. 1. Things revealed at once and not at several distant times come to pass in order as they be revealed as for instance The Prophecy of the four Monarchies Dan. 7. was revealed to Daniel all at once and it did and shall come to pass in order as it was revealed so the Prophecy of the Ram and Hee-Goat Dan. 8. was revealed to him all at once and it came to pass in order as it was revealed and so give instance where you will it never failes But now the Prophecies of the Revelation were revealed to Iohn all at once and not at several distant times as was proved at large Disp. 1. q. 2. therefore they shall come to pass in order as they were revealed It is otherwise where things are revealed at several distant times here no such order is observed as for instance The Prophecy of the fourth beast Dan. 7. was revealed to him above a year before the Prophecy of the Ram and Hee-Goat mentioned Dan. 8. but yet the Prophecy of the Ram and Hee-Goat came to pass before it In like manner had the Prophecies of the Revelation been revealed to Iohn at several distant times as some of Daniels Prophecies were we could not conclude from thence that they shall come to pass in order as they were revealed but in regard they were revealed to him all at once or at one continued time without ceasing or intermission of his ecstasie we may and must conclude from thence that they shall come to pass in order as they were revealed and presented unto Iohn in Vision 2. The Prophecies of the Revelation were written all of them in one Book and not in two and that was the Book sealed with seven seals c. 5. But as for the little Book c. 10. it had not any Prophecy written in it as was proved at large in the former Question Now had the Prophecies of the Revelation been written in two Books and not in one it might be possible that the Prophecies of these two Books might begin their race at the same Epoch◠or terminus à quo of time and conclude together likewise at the same goal or terminus ad quem but in regard they were all of them written in one Book and not in two here is no colour at all for such a groundless imagination 3. Histories write of things in order as they come to pass as if a man were to write a Chronicle of the Kings of England he would not put King Henry the eighth and his Reign before King Henry the seventh but set down the Kings in order as they Reigned And no other is the case here the prophetical part of the Revelations is a History of things to come as a Chronicle is a History of things past and therefore it sets down things in order as a Chronicle doth 4. It is acknowledged by Mr. Mede and others of his mind that all the Prophecies in the Revelation except that of the Palm-bearers Rev. 7. 9. from
be made good And thus much in Answer to the first Synchronism The second Synchronism is of the contemporating inner Court and the battail of Michael and the Dragon about the birth of the Child with the six first Seals Answ. To which I answer 1. That the measuring of the inner Court and the battail of Michael and the Dragon about the birth of the Child do not contemporate each with other and therefore not contemporate with the fix first Seals 2. Neither are they immediate Antecedents of contemporating Succedaneans for though the six first Seals be the immediate Antecedent of the seventh Seal yet the measuring of the inner Court and the Dimication of Michael with the Dragon are not the immediate Antecedents of the Beast and the sealed Virgins 3. The seventh Seal or which is all one the six first Trumpets and the company of the sealed and the Beast are not contemporants therefore here is no Synchronising The third Synchronism is of the Vials with the sixth Trumpet Answ. To which I answer 1. That the seven Vials are the seven last plagues Rev. 15. 1. and therefore they do not begin the ruine of the Beast but end it 2. The Kingdom of the Beast is not brought to such a ruine in the sixth Trumpet as to put an end to his forty two Moneths all that is done in that Trumpet is the falling of the tenth part of the City and the loss of seven Thousand men and what is that to the ruine of the Beasts Kingdom or to the ending of his forty two Moneths 3. The Beast shall have a far greater loss than that before any of the Vials be effused for the Harvest Chap. 14. is a far greater loss than that in the sixth Trumpet and the Vintages far greater than the Harvest and both of them shall come upon the Beast before any of the Vials be effused 4. The fifth Vial is poured out upon the Throne of the Beast but that the Beasts Throne is touched in the time of the sixth Trumpet I deny For by the tenth part of the City is not meant the Throne of the Beast but Jerusalem 5. The seventh Vial is a consummating Vial and the seventh Trumpet a consummating Trumpet but this doth not make them to contemporate for the one takes up more time in consummating than the other doth as having more things to consummate than the other hath the one begins Chap. 16. and consummates the things from thence unto the end the other begins Chap. 11. and reaches from thence unto the end of the Revelation The fourth Synchronism is of the thousand years of Satans being bound with the seventh Trumpet or the space from the destruction of the Beast Ans. To which I answer that the thousand years of Satans being bound are shorter than the seventh Trumpet both à parte ante and à parte pâ—st 1. They are shorter à parte ante for the thousand years begin Rev. 20. 1. but the seventh Trumpet begins Rev. 11. 15. and all the Prophecies between that Chapter and the twentieth belong unto the seventh Trumpet and not unto the little Book which had no Prophecy written in it Again the thousand years expire at the enlargement of the Prisoner Rev. 20. 7. but the seventh Trumpet goes beyond it and contains under it not only that enlargement but the insurrection and destruction of Gog and Magog the resurrection of the dead and the final Judgment so that the thousand years are much shorter than the seventh Trumpet both à parte ante on the fore part and à parte post on the hinder part To that which follows in the Synchronism I have no more to say but what has been spoken to already the rest not spoken to I leave to others to answer that have a mind unto it for my opinion is that the Prophecies of the Revelation shall come to pass in order as they were revealed The fifth Synchronism is of the thousand years of the Soveraign Reign of Christ and of the seventh Trumpet or the space from the destruction of the Beast Ans. To which I answer that the seventh Trumpet and the space of time which succeeds the destruction of the Beast are not all one for that space begins with the twentieth Chapter but the seventh Trumpet begins before and contains not that space alone but all the Prophecies besides from the eleventh Chapter to the twentieth The rest that follows in that Synchronism I leave to others to answer that be so minded for my opinion is that the Prophecies of the Revelation what ever the meaning of them be shall come to pass in order as they were revealed The sixth Synchronism is of the new Jerusalem the Lambs Bride with the seventh Trumpet or the space from the destruction of the Beast Ans. To which I answer 1. In general that the new Jerusalem doth not begin at the destruction of the Beast nor contemporate with the thousand years but succeed them 2. I answer to each Argument in particular To the first I say that the marriage of the Lamb Rev. 19. 7. and the marriage Rev. 21. 2. 9. are not the same The first is the personal marriage of Christ with the spouse in grace the other is the personal marriage of Christ with the spouse in glory To the second I deny that the new Jerusalem is the beloved City which Gog and Magog shall environ after the thousand years are ended Rev. 20. 9. for this latter is the Church in the full state of grace but the other is the Church in the full state of glory To the third factum est it is done Rev. 16. 17. is not the same factum est with that Rev. 21. 6. By the first is meant that the seven last plagues were then expiring that being the last which then was pouring out and the full state of grace was ended and the state of glory was presently to begin The fourth Argument proves no more than this that the new Jerusalem shall succeed the utter exstinction of the Beast and Babylon but that it shall succeed immediately I deny The order shall be this Babylon shall be destroyed first the Beast and false Prophet next then shall be the thousand years after them the insurrection and destruction of Gog and Magog after that the last Judgment then the Lake of fire for the cursed and the new Jerusalem for the blessed The seventh Synchronism of the Palm-bearing multitude of the numberless triumphants out of all Nations Tribes People and tâ—ngues c. 7. v. 9. with the seventh Trumpet or space of time from â—â—struction of the Beast c. 11. 15. Ans. Two Arguments are brought to prove this the first is to this effect The Palm-bearing multitude immediately succeeds the Company of the Sealed and that company ended with the Beast at the exit of the sixth Trumpet therefore the Palm-bearing multitude followeth both Ans. But if you look into the seventh Chapter you shall there find they immediately succeed the
but reacheth onward to the end of the Book and whereas the other Trumpets have a close added to them this Trumpet hath no close at all and therefore hath no end at all before the Book be ended You will say the four first Trumpets have no close to them Answ. They had other Trumpets to succeed them but this Trumpet is the last of all and hath no Trumpet to succeed it Again the two first Woe Trumpets had a close set unto them Rev. 9. 12. Rev. 11. 14. But this Trumpet is the third Woe Trumpet and therefore should in all likely-hood have a close set unto it as the other have if there were any to be set 2. This Prophecy doth not belong to the little Book but to the Book sealed with seven Seals for that Book had something written in it but the little Book had nothing written in it now there is no part of that Book to which this Prophecy can belong but to the seventh Trumpet only 3. The Prophecy of the seven Vials doth belong unto the seventh Trumpet therefore that which comes between the beginning of the seventh Trumpet and the seven Vials doth belong to the seventh Trumpet also Now that the seven Vials do belong to the seventh Trumpet may appear from hence that as the seventh Seal doth contain seven Trumpets so the seventh Trumpet by the like proportion doth contain seven Vials and Mr. Mede in his Remains pag. 10. doth implicitly confess this Argument to be good in case there be but one Book of Prophecy and this I have already proved in a select question on the tenth Chapter concerning this subject 4. The mystery of God doth belong unto the seventh Trumpet as the Angel plainly saith Rev. 10. 7. but the parturition of the Woman is the mystery of God there spoken of Rom. 11. 25. Ob. In the former Chapter v. 15. 17 18. there is mention of the Kingdom of Christ and of the time of the dead that they should be judged and shall this Prophecy succeed that Ans. No it shall not succeed it but begin it The conversion of the Jews is the inchoation of the Kingdom there spoken of as appears v. 10. and the time of the dead in which they shall â—e judged or avenged shall follow thereupon as appears v. 12. but more particularly ch 14. 7. 13. 15 16. ch 15. 1. ch 16. throughout ch 18. 6. 20. 24. ch 19. 2. 20 21. all which belong unto the seventh Trumpet and is the execution of what was spoken of in general in the former Chapter in which the seventh Trumpet is set down in gross but in this and the Chapters following at retail To which may be added that the seventh Trumpet is a Woe Trumpet and there be no Woes belonging to that Trumpet in the former Chapter but only in the general therefore the particulars are in the Chapters following 2. Quest. Whether this Prophecy doth contemporate with the Prophecy of the two witnesses or succeed it Ans. 1. The seventh Trumpet doth succeed the sixth but this Prophecy belongs to the seventh Trumpet and that of the two witnesses to the sixth 2. That which gave occasion or an opportunity to the building of the Temple and the prophecying of the witnesses and removed the impediment thereof was the slaughter of the third part of men which were dwelling at Euphrates and that which gives occasion or an opportunity to the parturition of the Woman and removeth the impediment thereof is the fall of the tenth part of the City and the judgment on the Beast Rev. 11. 13. and as the slaughter of the third part of Men which were dwelling at Euphrates goes before the prophecying oâ— the witnesses as being the occasion of it by removing the impediments and affording an opportunity thereunto so the fall of the City and the judgment on the Beast goes before the Travail of the Woman as being the occasion of it by removing the impediments which were or might be a hindrance to it and affording an opportunity thereupon whereby it might be brought to pass 3. The Church in building is before the Church builded but during the prophecying of the witnesses the Church is in building and when the Woman has brought forth her child the Church is then built 4. Persecution and freedom from it cannot contemporate each with other but in the time of this Prophecy the Church is under persecution and during the prophecying of the witnesses the Church is free therefrom until the 1260 days be ended and then the Beast doth war against the witnesses but not before and though the outer Court be given to the Gentiles during the prophecying of the witnesses yet the inner court where the Church is they dare not meddle with 5. Good success and bad success cannot contemporate each with other but in the former Prophecy the enemy hath some success against the Church for three days and a half as appears v. 9. 11. but in the time of this Prophecy the Dragon hath no success at all 6. The beginning of this Prophecy doth not contemporate with the beginning of the former nor the end of this Prophecy with the end of the former therefore the middle which is the 1260 days in each Prophecy do not contemporate each with other First I say the beginning of this Prophecy doth not contemporate with the beginning of the former for in the beginning of this Prophecy the Church is under the opposition and persecution of the Dragon but in the beginning of the former while the Temple is in building the Church is free Again in the end of the former Prophecy the Church is worsted by the enemy for three days and a half but in the end of this Prophecy the Dragon has the worst of it and the Church the better 7. Other differences there be which shew they do not Synchronise as first the Church in this Prophecy flies away in that she stands to it and flies not Again in this Prophecy the Church is in the Wilderness in that she is without in an open place And thirdly in this Prophecy the Church is invisible and none but the Dragon knew where she was but in the other Prophecy the Church is visible and the Beast knew where she was all which do shew that they do not Synchronise Object The days of the two Witnesses and the days of the Womans being in the Wilderness are equal in duration for they be 1260 days a piece therefore they Synchronise and contemporate each with other Ans. The month of January and the month of March are equal in duration for they be one and thirty days a piece yet they succeed one the other and the month of February comes between and no other is the case here the 1260 days of the Prophesying of the Witnesses and the 1260 days of the Womans being in the Wilderness are equal in duration yet the last of these succeeds the former as the month of March doth the month of
January and that which follows in the former Prophecy from the seventh verse to the end of the chapter comes between Object But these Visions were presented both at one time without ceasing or intermission therefore seeing they be equal in duration they contemporate each with other Ans. Things presented all at once at one view or at one time may succeed one another witness Nebuchadnezars Image Dan. 2. and the seven heads of the Beast Rev. 17. 3. 9 10. 2. These Visions were not presented both at once at one view or at one time as Nebuchadnezars Image was eodem tempore simultaneo but successively and immediately one after another as Daniels four Beasts were eodem tempore successivo Dan. 7. and look in what order they were revealed in the same shall they come to pass that is successively and immediately one after another as Daniels four Beasts do Dan. 7. 3. c. Object The Womans slight into the Wilderness was presented unto John before the Battail betwixt Michael and the Dragon did begin v. 6. but it shall come to pass afterward as appears v. 14. Ans. I deny the Antecedent for the sixth verse shews that the womans flight into the Wilderness was when her Travel ended and she had brought forth her Son and the fourteenth verse also shews that her flight into the Wilderness was when the Battel betwixt Michael and the Dragon ceased and he was cast forth into the earth therefore the womans Travel and the battel betwixt Michael and the Dragon ended both together and were presented unto John both together but could not be set down in writing both together unless it were collaterally as was shewed pag. 118. but successively as it is one after another which is the reason that the womans flight is set down v. 6. after her Travel ended and repeated again v. 14. after the Battel ended 2. Suppose it to be true that the womans flight into the Wilderness was presented unto John before the Battel betwixt Michael and the Dragon did begin if this were so then the sixth verse is meant of the beginning of the womans flight into the Wilderness and the fourteenth verse of the ending of it and if this be so the Battel betwixt Michael and the Dragon is not durante puerperio during the time of the womans Travel but durante fuga during her flight into the Wilderness and if this latter hold good then things are set down in writing as they were revealed and shall come to pass accordingly in such order as they be written in the Book no Book of Scripture equalising it Object Three years and a half may succeed one another but 1260 days mentioned in these two Prophecies be so many years and it is not likely that so many years should succeed one another Ans. It is not my opinion only but Piscators in Apocalyp Cap. 12. v. 6. Peter Moulins in his accomplishment of Prophecies pag. 194. 196. and the late Annotators on Daniel c. 7. v. 25. who all of them do understand by these numbers three years and a half and no more Again the Church is in the Wilderness 1260 days together but the Church never was nor ever will be in the Wilderness so many years together 3. The Church is in safety 1260 days but the Church never yet was nor ever will be in safety from the enemy so long a time as 1260 years amount unto 4. When days be put for years in the Scripture it is usually expressed or intimated in the Text as Numb 14. 34. Ezek. 4. 6. but here is no mention nor intimation of any such thing had not God told Moses and Ezekiel that a day goes for a year neither of them would have so understood it but now in the Revelation God doth not tell us that a day is put for a year therefore we may not so understand it 5. In other Prophecies of Scripture where days are mentioned we do not understand years thereby as Numb 11. 19 20. Dan. 8. 13 14. Jona 3. 4. Mat. 12. 49. Joh. 2. 19. and that because God doth not bid us so then where God doth not bid us by days understand years we may not so understand it but now in the Revelation God doth not bid us by days understand years as he doth in Numbers and Ezekiel therefore we may not so understand it 6. 1260 days be no more than time times and half a time and that is no more than three years and a half as the Annotators on Daniel in their first Edition do confess and it may be proved by reason for time is one year times two years and half a time is half a year and seven times in the Book of Daniel is seven years Dan. 4. 16. Again it is said in Daniel that he shall wear out the Saints and they shall be given into his hand until a time times and half a time Dan. 7. 25. but now the Saints were never wearied out so long together neither were they ever given into the enemies hand so long a time as 1260 years nor ever will be And thirdly there is an Analogical proportion observable in these times for times is double in quantity to time and time is double in quantity to half a time But now if by time we understand a thousand and by times two hundred and by half a time sixty we destroy the proportion for by this reckoning time is more than times which ought to be less by half and half a time is less than half a time which ought to be just so much You will say that there is the like inconvenience in applying this number to 1260 days I answer no for time times and half a time is not 1260 days formally but vertually neither is it so many days divisim but conjunctim my meaning is time is not a thousand days times two hundred days and half a time sixty days but time is a year times two years and half a time is half a year that is three years and a half in the total Now because in three years and a half there be just 1260 days hence it is that these times be even in the total but not in each several part as hath been shewed And fourthly to make these times of Daniel to amount to 1260 years they take a strange course for they turn years into days and days into years again first they turn three years and a half into 1260 days and this they may do for it is all one in the total but this will not content them but when they have so done they turn these days into so many years and say that 1260 days is 1260 years and this they may not do for it is not all one in the total Others take a stranger course and by time times and half a time they understand three years and a half as we do but then by years they mean mystical years and what that is they do not tell us neither can they tell us for
Jews but they rather be the Kings of the earth and of the whole world or some of them whom the Frogs are sent unto to gather them to the Battel of the great day of God Almighty And it is likely that the case may stand thus The Armies of the Beast and false Prophet being overthrown in two onsets which they made against the Sealed Jews in the latter end of the fourteenth Chapter they know not how to raise another Army to make a third onset but by calling other Kings to help them therefore as soon as they have notice that the waters of Euphrates are dried up they send in all hast to the Kings of the East which are beyond Euphrates to assist them who finding a commodious passage througâ— Euphrates the waters of the River being dried up they consent unto it and joyn with the Beast and false Prophet against the Jews in this last expedition Ob. But against this exposition of the Kings of the East one objection may be made and it is this the Prophet Esai saith that they which pass over Euphrates be the Jews Esa. 11. 15 16. And the Lord shall utterly destroy the Tongue of the Aegyptian Sea and with his mighty wind shall he shake his hand over tâ—e River and shall smite it in the seven streams and make men go over dry shod And there shall be a high way for the remnant of his People which shall be left from Assyria like as it was to Israel in the day that he came up out of the Land of Aegypt Now is not this Prophecy the same with St. Johns Is not this River which Esai speaketh of the River Euphrates Be not the men which shall pass over dry shod the remnant of his People that shall be left from Assyria And who be they but the Jews Ans. This Argument were something worth if this Prophecy of Esai were the same with St. Johns Or if the River which Esai speaketh of were Euphrates but we have cause to think that that River is not Euphrates but the River Nilus as may appear partly from the seven streams which Nilus is known to have and partly from joining it with Aegypt where 't is known that River is so that the meaning of the Prophecy is that the River Nilus shall be dried up in the seven streams thereof which run through the Land of Aegypt and the Tongue of the Aegyptian Sea that is of the Red Sea near unto the Land of Aegypt shall be dried up too as it was in the days of Moses Exod. 14. 29. to this end and purpose that the Jews which are in those Countries may pass into Judaea without impediment so that this Prophecy is not the same with St. Johns but is very likely to come to pass before St. Johns doth and before any of the Vials shall begin 4 Quest. Whether Babylon and the Throne of the Beast be all one If they be whether the Beast be in possession of it at the time of the destruction of it Ans. 1. The Throne of the Beast came in remembrance before God at the execution of the fifth Vial but Babylon came not in remembrance before God till the execution of the seventh Vial. 2. The words in the seventh Vial. And great Babylon came in remembrance before God to give unto her the cup of the VVine of the fierceness of his wrath v. 19. imply that no Plague fell on Babylon till the seventh Vial and the words Rev. 18. 7 8. imply the same but a Plague falls on the Throne of the Beast in the time of the fifth Vial v. 10. and therefore Babylon and the Throne of the Beast be not the same 3. The great City mentioned in the seventh Vial and Babylon there mentioned likewise are two distinct places and it is very likely that the great City is the Throne of the Beast mentioned in the fifth Vial and Babylon is some other place 4. The Beast that is mentioned in the fifth Vial and the Beast that is mentioned c. 17. are not the same Beast as hath been shewed by probable Arguments c. 13. q. 1. pag. 16â— and therefore it is likely that their Thrones are not the same 5. But suppose the Beasts be the same and their Thrones the same yet a Question may be made whether Babylon be in the Beasts Possession at the time of the destruction of it and that for these reasons 1. The Friends of a King are not enemies to the Kings Throne and Possessions but the ten Kings who are the Beasts Friends are enemies to the City of Babylon Rev. 17. 16. 2. The Friends of a King do not War against the Kings Throne and destroy it but the ten Kings who are the Beasts Friends shall make War against the City of Babylon and destroy it Rev. 17. 16. For answer whereunto I think the case may be determined thus The Beast may be considered in three distinct points of time was is not and shall ascend Rev. 17. 8. Now in the first point of time when the Beast was it is likely or rather out of Question that Babylon is in the Possession of the Beast mentioned c. 17. in the second point of the time when the Beast is not Babylon is not in the Possession of the Beast while he is not in the third Article or point of time when the Beast shall ascend out of the bottomless Pit the Beast shall seek to have his Throne again but the City shall oppose it and by that means shall be destroyed of which more largly in the next Chapter 5 Quest. How long the Vials shall continue Ans. 1. The Vials be the last Plagues of all Rev. 15. 1. therefore they be long in comming and quick in going away 2. All the time of the Dragons abode on earth after his casting forth of Heaven is but a short time Rev. 12. 12. and the Vials are but part of that short time 3. The Plagues of Aegypt were of short continuance and were all executed in a month as Bishop Vsher hath shewed in his Annals pag. 20 21. and Doctor VVillet on Exodus c. 7. q. 29. p. 72. Now the Vials for the most part are the same in kind with the Plagues of Aegypt and therefore are of short continuance as the Plagues of Aegypt were 4. Miracles are but for a short time but in every one of these Vials God doth work a Miracle 5 The men which were Plagued with a noisome sore in the first Vial are alive and complain of the pain of that sore in the time of the fifth Vial. 6. The last Seal is the longest Seal of all for it contains under it all the Prophecies in the Revelation from the beginning of the eighth Chapter to the end of the Book so the seventh Trumpet is the longest Trumpet and comprehends under it all the Prophecies in the Revelation from the fifteenth verse of the eleventh Chapter to the end of the Book and so thirdly the last Vial is
l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 45. l. 18. r. half a Bushel or as some say four Gallons and a half p. 52. l. 10. r. a Mad. p. 53. l. 21. r. Persons p. 61. l. 14. r. Siâ—ge it self p. 71. l. 13. p. 71. l. 24. p. 113. l. 2. r. Battel p. 87. l. 23. r. O the wonders p. 93. l. 15. p. 95. l. 1. p. 107. l. 11. p. 107. l. 21. r. epoch p. 105. l. 12. r. unto p. 116. l. 14. r. destruction p. 117. l. 8. r. rule p. 118. l. 7. r. their p. 119. l. 2. r. fixth p. 119. l. 21. r. made of Sack-cloth p. 132. l. 29. r. their own bodies only p. 133. l. 9. r. or p. 141. l. 32. r. where he p. 143. l. 19. r. he p. 148. l. 9. r. shall not flee p. 150. l. 12. r. of p. 159. l. 8. r. Greek p. 162. l. 30. r. to find out the other number p. 176. r. the last eight lines thus for if you write the word perpendicularly in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every letter is a numeral and the total is 666 but if you write the word collatâ—rally in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters are not numeral but syllabical and they serve to make up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— word or the name of a man and not 666 nor any other number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self is 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 31 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing and so joyn the whole word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all together and it is nothing else but the name of a man and not any number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t all p. 178. l. 3. r. name indeed p. 179. l. 6. r. trouble p. 180. l. 8. r. Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 186. l. 10. r. wherefore p. 202. l. 12. r. whit p. 202. l. 17. r. blains p. 203. l. 9. r. fall p. 207. l. 2. r. wakened p. 209. l. 24. r. pag. 167. p. 215. l. 31. r. terrae p. 216. l. 30. r. may p. 218. l. 29. r. the Apostle writes p. 218. l. 30. r. tense p. 221. l. 9. r. reigneth p. 223. l. 31. r. carried me away p. 224. l. 5. r. sate p. 239. l. 17. r. piâ—rcing p. 239. l. 29. r. Moulins p. 239. l. 32. r. ascendeth p. 241. l. 5. r. ruine p. 243. l. 25. r. argumentativa p. 244. l. 1. r. neighbour p. 245. l. 25. r. nest p. 249. l. 6. r. begun on us Prov. 16. 11. 2 King 7. 1. Ezek. 14. 21. Mat. 24. 29. Mark 13. 24 25. Luk. 21. 25 26. I find also that Plinie in his Epistle to Trajan which is in the tenth-tenth-Book of his Epistles calls him Christ and his followers he calleth Christians not any of Pauls Epistles nor of the other Apostles were written about the ninth year of Claudius but afterward Rev. 9. 14. Rev. 11. 2. 8. Rev. 14. 1. Rev. 16. 12. Mat. 24. 31. Ezek. 9. 4 5 6 Exod. 9. 22 23 24 25. Ps. 105. 32 33. Exod. 7. 19 20 21. Exod. 15. 23. In specie if not in indiv iduo Rev. 20. 1. Wisd. 11. 18. Rev. 7. 3. Luk. 1. 24. Gen. 19. 13. Exod. 12. 23. 2 King 19 35. Mat 13. 41 42 49 50. 1 Cor. 10. 10. Heb. 11. 28. Rev. 8. 2. Wisd. 11. 18 19. * Lib. 3. c. 8. Rev. 5. 1. Rom. 11. 25. Esa. 11. 11 12. Esa. 14 1 2 3. Esa. 27. 12 13. Jer. 23. 7 8â— Jer. 31. 27 28. Jer. 32. 37 38. Jer. 46. 27 28. Eze. 37. 16 17. Hos. 3. 4 5. Joel 3. 1. Amos 9. 11. 14 15. Zach. 8. 20 21 22. Rev. 1. 10. Rev. 4. 1. Ezek 4. 3 5 6. 8 9 13 c. Ezek. 41. 5 13. 2 King 1. 18. Mat 3. 4. Esa. 20. 2. Zach. 13 4. Zach. 4. 2 3. 6 7. 9. 10. 14. 2 King 1. 10. 12. Luk. 9. 54. 1 King 17. 1. Luk. 4. 25. Jam. 5. 17. * This was the reason that the body of Campson Gaurâ—us was by command of Selimus laid forth in an open place for all men to behold that such as believed him to be alive might know that he was dead See Turkish History pag. 532. See the like Story in Graftons Chronicle pag. 705. where he relates that the dead bodies of the Earl of Warwick and the Marquess his Brother by the space of three days lay open visaged in the Church to the intent that all men might evidently perceive that they unfeignedly were dead And for no other reason be the two witnesses left unburied three days and a half that men might behold and see that they be dead Act. 1. 10 11. Jer. 31. 31 32 33 34. Heb. 8. 8 9 10 11 12. Rev. 7. 9. 14. Gen. 37. 9 10. Hos. 2. 14 15. Dan. 10. 13. 21. Dan. 12. 1. 2 Thes. 2. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastning the coming Concerning the conversion of the Jews see what Bishop Prideaux Dr. Willes Mr. Matâ—n Mr. Mather and others have written of that subject See also Doctor Heilins Cosmâ—graphy lib. 3. p. 95. Rev. 12. 4. Dan. 7. 8. 11. 25. Dan. 11. 36. Act. 1â— 6. 2 Pet. 2. 16. Exod. 7. 11. 22. Exod. 8. 7. 2 King 1. 10. 12. Rev. 11. 5. Job 1. 6. Dan. 3. 5 6 7. 10 11 12. 14 15. 18. Exod 9. 8 9 10 11. Deut. 28. 35. Exod. 7. 17. 18 19 20 21. Rev. 8. 8. Exod 7. 17 18 19 20 21. Ps. 105. 29. Rev. 8. 10. Rev. 14. 17. Exod. 10. 21 Act. 1â— 6. 2 Chron. 19. 2. 2 Chron. 20. 35 36 37. Rev. 19 20 21. Dan. 2. 28. Mat. 10. 26. Luk. 8. 17. Rom. 16. 25 26. Coâ— 1. 26. Exod. 9. 9. Et quaecunque Ioannes discit ulus Domini vidit in Apoâ—alypsi invenâ—et casdem plagas universaliteraccipere genteâ— quas tunc particulatim acciâ—it Aegyptus Ire naeus adversus Haereses lib. 4. c. 50. Mat. 2. 6. 18. Mat. â— 3. Mat. 8. 17. Mat. 21. 5. Because here is mention of Euphrates and the Kings of the East in the sixth Vial it may probably be gathered from thence that the Vials shall be poured out upon the People which dwell on the other side of Euphrateâ— Eastward and the Plagues of the Trumpets shall fall upon the People which dwell on this side of Euphrates Westward It is likely that the Throne of the Beast mentioned in the fifth Vial is a City beyond Euphrates in the East Babylon is a City on this side of Euphrates in the West Godwins Antiquities p. 171. 174 175. Helvicus pag. 60. 68. Lithgoâ—s Travels p. 14. Peganius in his genuine explication of the Visions of the Revelation pag. 145. 193 and 33â— leaves out the Tribunes and puts the Triuâ—virs in their room and if the Triuâ—virs be a head then the seven heads in the second Argument for the Affirmative be not reckoned right * The present