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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B09229	The apocalyps unveyl'd, or, A paraphrase on the Revelation of the holy apostle and evangelist John the Devine in which the syncronisms of Mr. Joseph Mede, and the expositions of other interpreters are called in question, and a new exposition given of the prophecies of the Revelation, never before extant in any author, from the 6th chapter to the 18th, with variety of reasons for the exposition / by An Orthodox Divine.	Hayter, Richard, 1611?-1684.; Mede, Joseph, 1586-1638. Clavis apocalyptica.	1676 (1676)	Wing H1224; ESTC R202384	176,063	254

of those signs unto the day of Judgment is but a short time as our Saviour also saith Mat. 24.33 therefore all the Prophecies in the Revelation from the sixth Seal to the nineteenth chapter v. 11. where the day of Judgment doth commence are to continue but a short time and consequently it is a long time before the four first Seals do end and for ought we know it is a long time before any of them shall begin 5. The opposition between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that must shortly come to pass Rev. 1. ● and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that must be done hereafter Rev. 4.1 intimate so much The first are a Preface to the things spoken of in the Epistles to the seven Churches and shew they were to begin shortly after Johns time the second are a Preface to the Prophecies in this chapter and in the chapters following and shew they were not to begin so soon but a long time after 6. The conjectural expositions of these Prophecies signifie as much for time is the best interpreter of Prophecies and if these Prophecies were fulfilled already men would not speak upon conjecture nor write so variously and uncertainly of the meaning of these Prophecies as they do CHAP. VII The Prophecy of the Sealed which were to be secured from suffering 1. ANd after these doleful sights were over I saw farther what should come to pass in the time of this Prophecy before the seventh Prophecy should begin to wit that four Angels should stand upon the four corners of the earth upon each corner one which should have power over the four winds that be in the earth to let them loose Mat. 24.31 or to keep them in that they should not blow upon the earth nor upon the Sea nor upon the Trees but as they pleased 2. And I saw that another Angel should then come with a Commission from the East and bring the Seal of the living God along with him and that he should cry with a loud voice to the four Angels which had power to hurt the earth and the Sea 3. Saying That they should not hurt the earth Ezeck 9.4 5 6. nor the Sea nor the Trees until we have sealed the Servants of God in their fore-heads 4. And I heard the number of them which were to be Sealed and they were a hundred and fourty and four thousand young men of the Iewish Nation which are to be reckoned in this manner 5. Of the young men of the tribe of Iuda shall be sealed twelve thousand of the young men of the tribe of Reuben shall be sealed twelve thousand of the young men of the tribe of Gad shall be sealed twelve thousand 6. Of the young men of the tribe of Aser shall be sealed twelve thousand of the young men of the tribe of Naphthali shall be sealed twelve thousand of the young men of the tribe of Manasse shall be sealed twelve thousand 7. Of the young men of the tribe of Simeon shall be sealed twelve thousand of the young men of the tribe of Levi shall be sealed twelve thousand of the young men of the tribe of Issachar shall be sealed twelve thousand 8. Of the young men of the tribe of Zabulon shall be sealed twelve thousand of the young men of the tribe of Ephraim shall be sealed twelve thousand of the young men of the tribe of Benjamin shall be sealed twelve thousand The Prophecy of the blessedness of the not sealed Martyrs after death 9. But lest any should be discouraged from suffering for the cause of Christ because they be not sealed and secured from suffering as the other were there was presented unto me the great felicity and transcendent bliss which the Martyrs should enjoy in Heaven at the same time that the sealed ones should be secured on earth and I saw they should be more in number than the other were to wit an exceeding great multitude which no man could number of all Nations and kindreds and people and tongues which should stand before t●e Throne of God and before the Lamb in white robes of Glory and Palms of triumph in their hands 10. Where they shall laud and praise the Lord for that Heavenly Glory and felicity which they shall be in at this time acknowledging and saying Salvation proceedeth from the Lord our God which sits upon the Throne and from Jesus Christ the Holy Lamb and to them be it ascribed for evermore 11. And not only they themselves but also all the Holy Angels which are in Heaven shall laud and praise the Lord for that Heavenly bliss and happiness which the Martyrs shall have in Heaven at that time when the sealed ones are sealed on earth 12. Saying Amen Blessing and Glory and Wisdom and Thanks and Honor and Power and Might be ascribed to the Lord our God for evermore 13. And that I might understand the meaning of the Vision one of the four and twenty Elders asked of me saying What be these comely persons whom thou seest arrayed in white robes of Glory and Palms of triumph in their hands and from whence came they to that blessed State and transcendent degree of happiness which thou seest them now to have 14. And I said Ah Sir thou knowest who they are and I would learn of thee who they be and from whence they came to that blessed State and transcendent degree of happiness which I see them in at this time and what it was that brought them hither Then he said unto me These be the Holy Martyrs of the Church which were in great affliction in the World and suffered death for the cause of Jesus Christ and shed their blood for professing of his Gospel for this cause it is that they be now in white robes of Glory which were made so by his blood and are given them as a reward for their suffering for him 15. For this cause it is that they be now before the Throne of God and serve him in the Church Triumphant as in their life-time they did in the Church Militant and God shall dwell with them and be their God 16. They suffered hunger heretofore but now they suffer it no more they suffered thirst heretofore but now they shall suffer it no more they suffered persecution heretofore but they shall suffer it no more 17. For Jesus Christ shall feed them with his Heavenly Food and give them drink of his Heavenly Well and God shall wipe all tears from off their eyes so that no sorrow shall come near them Disputation III. 1 Quest Whether the sealed ones be the Jews and they only Ans 1. The tribes of the Children of Israel be usually the Jews only as Gen. 49 16.28 Exed 24.4 and so in other places but the sealed ones here mentioned are one hundred fourty and four thousand of all the tribes of the Children of Israel v. 4. 2. Where the tribes of Israel are distinctly reckoned by their names there

was made known to John the one was in the time of Vespasian the other in the time of Domitian 2. John knew of the destruction of the Jews before he was banished into Patmos but he knew not of the Revelation till after he was there 3. Christ had sufficiently foretold his Disciples of the destruction of the Jews in his life-time Mat. 24. Mark 13. Luk. 21. and therefore there needed not a second Revelation of the same thing to John again 4. There is not one Syllable of the destruction of the Jews by Vespasian in all the Revelation That Prophecy Rev. 11.13 is not 〈◊〉 of the destruction of the Iews but of the Gentiles rather and is not yet fulfilled 5. There is not one Syllable of consolation to the Churches taken from the destruction of the Jews near approaching 6. The Epistles to the seven Churches are not spent in consolations taken from the destruction of the Jews near approaching but in reproofs and menaces for their fins threatning them with their own destruction unless they did amend as you may see Rev. 2.4 5 14 16 20 22 23. Rev. 3.2 3 15 16. 7. The destruction of the Jews did not terminate the persecution of the Christians but they were persecuted afterward more than they were before and there was but one general persecution before the destruction of Jerusalem by Vespasian and that was in the Reign of Nero but there were nine general persecutions afterward 8. If any will extend the destruction of the Jews to the time of Adrian this will not terminate the persecutions of the Christians neither for there were but three persecutions before his time the fourth was in his Reign and there were six persecutions afterward Disputation II. 1. Quest Whether the six first Seals were fulfilled in Judaea at and before the destruction of Jerusalem by Vespasian Ans No prophecy is fulfilled before it be revealed but these six first Seals were revealed to Iohn in the Reign of Domitian and therefore not fulfilled at and before the destruction of Jerusalem by Vespasian 2. No man was ever cast into a trance to behold things which he was told of before but Iohn was told by Christ in his life-time the things which should happen in Iudaea at and before the destruction of Ierusalem by Vespasian therefore he was not cast into a trance for such a Revelation 3. No man did write the Prophecies of the Revelation except Iohn but if the six first Seals be meant of the things which shall happen in Iudaea at and before the destruction of Ierusalem by Vespasian Mathew Mark and Luke did write thereof as well as Iohn and that more copiously and plainly than is here delivered see Mat. 24. Mark 13. Luk. 21. 4. No Prophecy is of things useless or needless but if the six first Seals be meant of the affairs of Iudaea at and before the destruction of Ierusatem by Vespasian this Prophecy might very well have been spared for it was well known before and Iohn might have said unto the Angel which shewed him these things Why am I cast into a trance and made believe that I should see things which no man ever saw before and of such concernment as no man in Heaven or in the earth or under the earth was counted worthy to reveal save Christ alone and now I have seen the six first Seals opened of this so highly praised commended magnified and extolled prophetical Book as no Book ever was the like alas what am I the better for it I have seen no more than I knew before 5. Let us take a view of the several Seals in order and we shall find that not any one of them was fulfilled in Iudaea at or before the destruction of Ierusalem by Vespasian as some would make us believe they were Begin we with the first Seal which is a Prophecy of a white Horse and he that sate thereon had a Bow and a Crown was given unto him and he went forth conquering and to conquer but no such thing was fulfilled in Judaea at or before the destruction of Jerusalem in a literal sense which is the cause they fly unto a mystical and understand the Prophecy of the conquest of the Gospel but it will not serve their turn for the Scene of the Gospel is the World and not the narrow confines of Judaea from whence it was removed before this Prophecy was revealed Mat. 21.43 Act. 13.46 To which may be added that the first Seal ends before the second Seal begins but the Gospel shall continue to the Worlds end The second Seal is a Prophecy of a red Horse and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great Sword but when was this Tragedy acted in Judaea The intestine slaughters of Jews among themselves will not amount unto a War and if they would yet they were not such noted ones nor so numerous as these shall be to which may be added that the rider on this Red Horse was to take peace from the earth which word is too large to be confined to the narrow compass of Jerusalem where the Zelots slew their Brethren not on Horse-back but on Foot and the Sicarii had not great Swords as this Rider had but short Pocket Daggers to slay men with a weapon fitter for Thieves and Robbers than such noted Warriers as this Prophecy aimeth at The third Seal is a Prophecy of a Black Horse and he that sate on him had a pair of balances in his hand And I heard a voice in the midst of the four Beasts say A measure of Wheat for a penny and three measures of Barley for a penny c. which words are either meant of Famine or of civil Justice but the broiles and tumults in Judaea would not suffer civil Justice to be used And if we understand this Prophecy of Famine where shall we find a noted Famine in Judaea except that which Agabus spake of Act. 11.28 or that which happened in the City in the time of the Siege but neither of these can be meant in this place not the first because the adequate Scene of that Famine was not Judaea but the World and the time when it happened was in the second year of Claudius which was before Iohns banishment into Patmos as themselves confess and not the second for the like reason because it came to pass at the Siege of the City by Vespasian which was before the Prophecy was revealed to Iohn which was in the Reign of Domitian To which may be added that this third Seal begins when the second Seal doth end but the slaughters which the Zelots committed in the City were not ended when the Famine did begin but the Famine was the occasion that they slew the people which denied them bread Add we further that a Chaenix was no Iewish measure and therefore the Prophecy was not fulfilled in

at this time but the Iews only 2. Here is mention of an outer Court unmeasured because given to the Gentiles therefore the inner Court called the Temple and the Altar is measured because given to the Iews to worship God in and for the two Witnesses to preach the Gospel in 3. Wheresoever ye find mention of Prophets there is still a Reference had unto the Iews to whom only it was peculiar and their great priviledge to be furnished with Prophets extraordinary Now here is mention of such Prophets vers 10. And if it be said that Ionah was a Prophet extraordinary and sent to Ninive to this I answer that he was sent unto the Iews first and did peculiarly belong to them 2 King 14.25 and that he was sent to Ninive at all was a case extraordinary and not usual to be done Object By the measuring of the Temple and the Altar is meant a spiritual Building and not a material Answ If that spiritual building be the Iews 't is as much as I labour for in this Question 2. Here is both a material building and a spiritual in this place A material in the words Temple and Altar and a spiritual in the words which follow those which worship therein 3. A spiritual building cannot well be without a material nor a material without a spiritual for if there be a material House or Chappel it is for the use of the spiritual and if there be a spiritual building it is requisite that there should be a material I mean a Holy place for them to meet together to worship God in Object By Altar is not meant a material Altar but a spiritual for no such Altars are to be made in the time of the Gospel Answ A material Altar properly so called is to offer a material Sacrifice such as the Sacrifices of the Iews were in the time of the Law and such a one shall not be built at this time but a material Altar improperly so called is a Holy place Church or Chappel or some such thing to worship God in and such a one shall be built at this time See this meaning of the word Altar Rev. 14.18 Rev. 16.7 See Mede Comment Apoc. p. 125. Object It is not likely that the same City in the same Prophecy should be called a Holy City and spiritually Sodom and Egypt too but Jerusalem is called a Holy City vers 2. and therefore Sodom and Egypt vers 8. is some other place Answ It is not likely that the Holy City and Sodom and Egypt should be two distinct places neither is it likely that the two Witnesses should prophesie in one place and be slain in another place remote from the place where they prophesied Now the place where they prophesied is Ierusalem and the Temple and the Altar that is the inner Court are given them to that end and purpose and the place where they be slain is the City where our Lord was crucified so that every thing agrees unto Ierusalem and he that hath but half an Eye may see it 2. One and the same place is called Bethel and Bethaven in the same Prophecy Hos 10.5 15. so is Ierusalem called a faithful City and a Harlot too in one and the same Prophecy Esa 1.21 And we read of the Abomination of Desolation standing in the Holy place Mat. 24.15 And therefore no marvel if a Holy City be made unholy and yet retain the Name of Holy from its first Institution 3. The reason why Bethel was called Bethaven is because it was the place of Idol Worship 1 King 12.29 and the reason why it retained the Name of Bethel still is because it was the ancient place of Gods Worship before the Idol Worship came thither Gen. 28.17 19. Iud. 2.18 1 Sam. 10.3 So the reason why Ierusalem is called Sodom and Egypt at this time is because the Gentiles which are in it at this time are as unclean as Sodom and as cruel to the people of God as Egypt was heretofore and the reason why it retains the Name of the Holy City still is because it was the ancient place of God's Worship before the Sodomites came thither and shall be so again when the Sodomites are gone from thence Ioh. 4.20 Esa 2.2 3. Or else we may say that the reason why it was called a Holy City is because the Temple was in some part thereof and the reason why it is called Sodom and Egypt at this time is because the Gentiles are in another part thereof as bad as Sodom and Egypt were Object Christ was not crucified in Jerusalem but without Heb. 13.12 Answ The word where has not reference to the word street but to the word City and the meaning is that their dead Bodies shall lye in the street of the great City where that is at which not in which our Lord was crucified 2. Let it be supposed that the word where has reference to the word street and that it signifies as much as in which yet this will do them no good for part of Ierusalem doth now stand on Mount Calvary at this day and what may be hereafter when this Prophecy comes to be fulfilled who can tell Object Christ was crucified at Jerusalem and in the Roman Empire too Answ What then The first is meant in this place and not the last for Christ was not crucified all the Roman Empire over but in one only place thereof and that was at Ierusalem and no where else 2. If a man should ask of these men where our Saviour Christ was born they would not answer at Bethlehem and in the Roman-Empire too For they know very well that the Question is not meant of the place in general but of the place in particular so when 't is said where our Lord was crucified it is not meant of the place in general but of the place in particular and the general is included in the particular and is sufficiently known by naming the particular so that they need not say at Ierusalem and in the Roman Empire too for the latter is included in the former and is sufficiently known by naming of the former unless there had been two Ierusalems in the World one in the Roman Empire and the other without as there were two Bethlehems heretofore one in Iudea and another in Galilee which is the cause that the Gospel saith in Bethlehem of Iudea Mat. 2.1 to distinguish it from the other Bethlehem which was in Galilee So if there had been two Ierusalems in the World one within the Roman Empire and the other without one might have said at Ierusalem and in the Roman Empire too but in regard there was but one Ierusalem in the World and that was within the Roman Empire one may not say at Ierusalem and in the Roman Empire too unless he hath a mind to speak nonsense which the wisest man may too often do Ob. Christ was crucified by the authority of the City of Rome and in that respect may

Monarchy and a Lyon the emblem of the Babylonian Monarchy Dan. 7.4 5 6. and therefore this beast is made up of all the three partly of the Greek partly of the Persian and partly of the Babylonian Empires but the Papacy doth consist of none of these for they were secular Monarchies in the East but the Papacy is a spiritual Monarchy in the West 6. One of the Beasts heads was as it were wounded to death and his deadly wound was healed Rev. 13.3 but when was any head so wounded in the Papacy and afterward healed and who should that Popish head be It cannot be said that this was done when the Dragon was dethroned and cast forth of Heaven for the beast was not then in being and not one head only but all the Dragons heads were cast out of Heaven with him It cannot be said that this was done when Constantine became Christian for that was before the Papacy did begin and there was not any Popish head wounded then nor any Popish head healed at that time And thirdly the meaning is not that one head was wounded and another head was healed but the meaning is that one head was wounded and the same head was healed Now the Emperors were one head and the Popes another head and it cannot be said that the Emperors were healed when the Popes came up in their room no more than it can be said that the Kings were healed when the Consuls did succeed them or that the Consuls were healed when they were put down and the Dictators did succeed them and suppose the Popes should be put down and the Emperors come up again it cannot be said that the Popes wound was healed by that means 7. The beast was to continue 42 months Rev. 13.5 that is three years and a half as hath been proved in the former questions Now these 42 months are not the time of the beasts continuance but the time of his prosperity and no more but the Pope hath lived in prosperity more than 42 months and many more he is like to live and therefore he is not the beast that here is spoken of 8. They that understand this Prophecy of the Papacy do confess that the Pope is not the first beast but the second and they understand by the first beast the secular power of Rome and by the second the Ecclesiastical and yet in reckoning up the seven heads of the first beast they make the Pope one and who the seven heads should be and leave the Pope out they cannot tell 4 Quest whether the Prophecy of the second Beast be fulfilled in the Papacy and be meant of them Ans 1. The second beast is a secular power as the first beast is and a beast in Scripture is never taken for any other power than a secular Dan. 7.3 4 5 6 7.17.23 but the Pope is an Ecclesiastical power not a secular 2. If the Pope be the second beast who then is the seventh head of the first beast for they be two distinct persons as appears Rev. 13.11 12. Rev. 16.13 Rev. 19.20 Rev. 20.10 3. The second beast doth exercise all the power of the first beast before him or in his behalf v. 12. Now that power is a secular power for that beast is a secular beast as all confess Now what beast is there in the World whose secular power the Pope doth exercise in his behalf This the Pope never did it is too mean for his supremacy who thinks himself above all Kings and Princes in the World to exercise the power of another in his behalf neither will he ever do it except he cease to be a Pope and become a Lay-man 4. The second beast doth great wonders so that he maketh fire come down from heaven upon earth in the sight of men v. 13. and when did the Pope do this and what should this fire be It cannot be the holy Ghost as some would have it for he is not at the beasts command as this fire is and 't is a wicked thing for any man to think that this wicked Beast can bring the Holy Ghost down from Heaven when he will It cannot be meant of Excommunication as others would have it for that is no wonder as this fire is but a common thing and a spiritual duty incumbent on the Bishops and Pastors of the Church which are not Papists It remains then that this fire is true material fire as that which fell on Jobs cattel was Job 1.16 and this may be done by art Magick and is one of the great wonders of the second Beast that he can make fire come down from Heaven upon earth in the sight of men to bring them in subjection to the first Beast which was never yet effected nor attempted by the Pope and his Clergy to bring men in subjection to a secular power for which end it is effected here but is yet to be expected 5. The second Beast saith to the Inhabitants ' of the earth that they should make an Image to the Beast which had the wound of a Sword and did live And he had power to give breath unto the Image of the Beast that the Image of the Beast should both speak and cause that as many as would not worship the Image of the Beast should be killed v. 14 15. And when did the Pope do this What Emperor is there in the World whose Image the Pope caused to be made unto him When did he give breath to such an Image And when did he make such an Image speak and command that as many as would not worship it should be killed and what should this Image be but a Molten or a Carved Image as Nebuchadnezzars Image was Look we all the Scripture over and we shall never find an Image made by man as this Image of the Beast is taken for any other Image than a Molten or a carved Image as Nebuchadnezzars Image was Dan. 3.1 2 c. and because the Pope never did this the Prophecy is not fulfilled in him 6. The second Beast causeth all both small and great rich and poor free and bond to receive a mark in their right hand or in their foreheads and that no man might buy or sell save he that had the mark or the name of the Beast or the number of his name v. 16 17. And vvhen was this fulfilled in the Papacy To this 't is said that this mark is nothing else but the promise of obedience to which I answer 1. That the Beasts mark is something else besides the Promise of obedience to the Beast for the promise of obedience is a common thing between King and Subject all the World over but the mark of the Beast is peculiar to the Beast alone 2. The promise of obedience is made unto the Beast but the mark of the Beast is received from the Beast not imposed on the Beast v. 16. 3. Suppose a man hath promised obedience to the Beast how shall it be known