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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

as makes the City desolate and never to be Inhabited any more Rev. 17.16 Rev. 18.2.8.21 22 23. but in the time of the Heathen Emperours the City was Inhabited by Pagans and since that time it hath been Inhabited by Christians and remains a stately City to this day Lastly no destruction of any City is like the destruction of this City and the wrath of God is not so heavy upon any City as on this Rev. 18.18 Rev. 16.19 therefore the destruction here spoken of is not a partial destruction of the third part of the City only nor a temporal destruction for a time only but a total destruction and a final which is not yet come to pass Ob. The ancient Fathers by Babylon understand Heathen Rome Aug. de civ Dei lib. 18. c. 2. Tertul. adversus Mar. 1.3 c. 13. Jerom ad Algas q. 11. and Ep. 47. ad Marcellam Ans They that lived in the time of Heathen Rome before the Emperous were Christians might perhaps so understand it but they that lived since and saw the Emperours become Christians their own eyes might teach them to understand it otherwise 2. But what of all this The Jesuites by Babylon understand Heathen Rome yet withal they hold that the destruction here spoken of is yet to be expected Ob. St. Peter by Babylon means Heathen Rome 1 Pet. 5.13 Ans It is not likely that St. Peter speaks of the same Babylon that St. John doth seeing he writ his Epistle before the Revelation was revealed to John and therefore there want not some which say that St. Peter speaks literally and St. John mystically Certain it is that St. Peter speaks of that Babylon which the Church was acquainted with when he wrote his Epistle but neither he nor John nor any other knew what mystical Babylon meant at that time Rev. 17.6.7 but there were two other Babylons in the World which the Church was acquainted with the one in Chaldaea the other in Aegypt from either of which St. Peter might write his Epistle and not from Rome as is pretended and we have cause to think that he writ it from Babylon in Aegypt because St. Mark who was then Bishop of Alexandria in Aegypt is joined with him in the Salutation 1 Pet. 5.13 Ob. The seven heads be seven Kings of Heathen Rome which are to be counted in this manner Claudius Nero Galba Otho Vitellius be the five that were fallen Vespasian in whose time these Visions were committed unto writing is the sixth and Titus the seventh that was to stay but a little while reigning but two years and two months and the Beast which was and is not and is the eighth is Domitian who exercised the office of the Emperour and was called Emperour at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and is the eighth Ans This were something to the purpose if these were all the Emperours that Heathen Rome had but we find that Julius Caesar Augustus Tiberius Caligula were Emperours of Rome before Claudius and therefore Claudius was not the first and if it be said that they had not to do with Christians and upon that account are left out to this I answer that Galba Otho and Vitellius had not to do with Christians neither and should be left out upon the same account too which we see they are not 2. Nerva Traian Adrian and others down to Constantine were Emperours of Heathen Rome after Domitian and therefore he was not the last and if it be said that St. John reckons only those that had to do with Christians to this I answer that Traian Adrian and others of the persecuting Emperours had to do with Christians as well as Domitian or any other that went before him and therefore he was not the last on that account neither 3. These Visions were not committed unto Writing in the time of Vespasian as hath been proved before Disp 1. q. 1. and therefore he is not the sixth or the One that is 4. Galba reigned but seven months Otho but three months Vitellius but eight months and therefore Titus who reigned two years and two months cannot be the seventh King who was to stay but a little while in respect of the other Kings seeing he reigned longer then three of the former though we put them altogether 5. Titus the elder Son was saluted Emperour after his Victory in Judaea as Suetonius reporteth in his life yet this made him not Emperour at that time and so though Domitian were called Emperour at Rome upon Vitellius death yet this made him not Emperour at that time and if it did Vespasian was not the next Emperour to Vitellius as the objection makes him and all authors say he was 6. If Domitian did exercise the Office of the Emperour upon Vitellius death yet this doth not argue that he was the Emperour at that time it argues rather that the place was void and undetermined and it argues too that Domitian was an arrogant and ambitious man and did usurp the Office and took upon him more then became him or was allowed him to do to which may be added that the objection makes Vespasian the next Emperour to Vitellius and not Domitian Now Domitian did not usurp the Office of the Emperour after his Father was setled in the Empire but before as may be gathered out of Tacitus lib. 3. c. 15. lib. 4. c. 1. and c. 16. but be it before or afterward the objection makes Vespasian the sixth head and not Domitian and if he were not the sixth head he is not the eighth for the sixth head and the eighth head are both one 7. When 't is said v. 8. The Beast was and is not 〈◊〉 shall ascend out of the bottomless Pit this doth imply some extraordinary way or means whereby he came unto the Empire after he had lost it but Domitian came unto it but once and that was in an ordinary way upon his Brother Titus death and as his Brother Titus did 8. For the Beast to fall and rise again to be and not to be and after that to be again was a matter of admiration and astonishment and indeed a miracle v 8. but for a man to be saluted Emperour and exercise the Office of the Emperour in the inter regnum or time of vacancy and yet to miss of the place for that bout and be made Emperour twelve years afterward or thereabout is no matter of admiration but may come to pass by ordinary means and no other is the case here Vitellius being dead and a successour not chosen in his room Domitian is saluted Emperour at Rome and executes many things belonging to the Emperours Office as Mutianus and Antonius Primus also did until Vespasian was come home and chosen Emperour indeed some nine years after this Vespasian dies and Titus is made Emperour in his room and reigneth two years and two

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

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

shall receive is nothing else but the name of the first Beast or the number of his name imprinted on him 18. Now here is the mystery of the business here is wisdom to be seen in him that can unfold this riddle let him that hath skill in the art of numeration count the number of the first Beast for it is a number or a computation that is used by man and may be found out by the art of man and the number he must count to find out The other number which is the true mark and name of the first Beast is 666 and he that will count this number as it ought to be must not think to do it by addition or subtraction for here is no other number which this number can be added to or subtracted from neither may he think to do it by multiplication or division for here is no other number which this number 666 can be multiplied or divided by but it must be done by extracting of the root thereof and he that can perform this work as it ought to be and compare it with the mark which the second Beast shall cause men to take shall thereby know who the first great Beast is and his name to boot this cannot be done before the Beast be come into the World and his mark be imprinted on his loyal Subjects and then is the time to perform this work and not before Disputation IX 1 Quest Whether this Prophecy shall contempor te with the Prophecy in the former Chapter or succeed it Ans 1. Prosperity cannot contemporate with adversity nor the Church in safety with the Church in danger but the woman in the former Chapter is in prosperity or at least in safety in the Wilderness as appears v. 6.14 15 16. and the Dragon cannot hurt her in that place but in this Prophecy the Church is in adversity and the Beast is in prosperity and doth War with her and overcome her 42 months together v. 5.7 2. The Beast is not raised by the Dragon till he went to make War with the remnant of the womans seed and he went not from the Wilderness to make War with the remnant of her seed till his attempts against the woman in the Wilderness proved frustrate and succesless Rev. 12.17 3. The true order of the Prophecy is this 1. The woman falls in Travel and the Dragon stands before her to devour her child as soon as it was born v. 2 3 4. 2. Michael and his Angels fight against the Dragon and cast him forth of Heaven to the earth that he might not hinder the Nativity of the Child v. 7 8 9. 3. The woman bringeth forth and the Dragon persecutes the woman and she flies into the Wilderness v. 5 6.13 14. 4. The Dragon sends a flood of Water after her to drown her in the Wilderness or drive her out from thence and the earth opens her mouth and swallows up the flood of water v. 15 16. 5. the Dragon is angry with the woman and goes away from the Wilderness to the Sea with an intent to make War with the remnant of her seed v. 17 18. 6. The Dragon raiseth up the Beast mentioned in this thirteenth Chapter to be his Captain General in this War v. 1. 7. The War begins and the Saints are overcome 42 months v. 5.7 8. After this the Beast prevails no more but decays every day more and more until he come unto his end ch 14.16 and 19. this is the order of the Prophecy and it is to be admired at that men should set their wits against it 4. They which hold this Prophecy to contemporate with the former think that by the remnant of the womans seed whom the Dragon Warreth with is meant the Children which she bringeth forth in the Wilderness but this cannot be so for the woman in the Wilderness is in safety as appears v. 14. and the Dragon cannot War with her nor her Children in that desolate place and therefore by the remnant of her seed is not meant the Children which she bringeth forth in the Wilderness but the Children which were left behind and were not fled into the Wilderness with the woman and these be they whom the Dragon Warreth with but the other are in safety Ob. The 1260 days of the woman and the 42 months of the Beast are all one Ans 30 days in April and 30 days in June are all one in quantity yet they succeed one another so the 1260 days in the former Chapter and the 42 months in this Chapter be all one in quantity yet they succeed one another as June succeedeth April Ob. 1260 Days be so many years and 42 months be so many years too and it is not likely that times of so long continuance should succeed one another Ans This objection hath been answered twice already first ch 11. and secondly ch 12. and now I will answer it the third time and say something else unto it 1. I might say that theologia symbolica non est argumentativa mystical Theology is no sufficient Argument to build our Faith upon and if men have nothing else to say for themselves but mystical expositions of the Scriptures it is a sign that their cause is very bad 2. Times of equal length may succeed one another as appears in the months of the year So put the case that these 42 months and the 1260 days be so many years yet 't is possible they may succeed one another though not in whole yet in part as Solomon and David reigned fourty years a piece yet some part of Solomons Reign was with David his Father before his death and the other part after his death 3. Where shall we find in all the Scripture that a month is put for thirty years I find in many places where 't is put for thirty days as Jam. 5.17 Heb. 11.23 Luk. 1.56 but for thirty years never 4. The Revelation it self doth put a difference between a day a month and a year Rev. 9.15 which were prepared for an hour a day a month and a year where a day is less than a month and a month is less than a year 5. These 42 months is the time of the Beasts prosperity and of the Churches great adversity but the Church never was nor ever will be in adversity so long and the strongest Beast that ever was was never in prosperity so many years together nor ever will be 6. By this interpretation of 42 months one may find out the day of Judgment and some men have been very bold in this point for they make these 42 months to last unto the day of Judgment so that by this reckoning the Church will be in a sad and calamitous condition until the day of Judgment and if they can but tell us one thing more and that is when these 42 months begin we may easily calculate the day when Christ shall come to Judgment which no modest man will adventure once to do seeing