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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89026	The key of the Revelation, searched and demonstrated out of the naturall and proper charecters of the visions. With a coment thereupon, according to the rule of the same key, / published in Latine by the profoundly learned Master Joseph Mede B.D. late fellow of Christs College in Cambridge, for their use to whom God hath given a love and desire of knowing and searching into that admirable prophecie. Translated into English by Richard More of Linley in the Countie of Salop. Esquire, one of the Bargesses in this present convention of Parliament. With a præface written by Dr Twisse now prolocutor in the present Assembly of Divines.; Clavis apocalyptica. English	Mede, Joseph, 1586-1638.; More, Richard, d. 1643.; Twisse, William, 1578?-1646.; England and Wales. Parliament.	1643 (1643)	Wing M1600; Thomason E68_6; ESTC R12329	241,145	298

a Vinedressers sickle for the treading Christ himself the King accompanyed with a heavenly troope of horsemen Which out of the vision Chap. 19. which I have so often cited may evidently appeare For there Iohn saw heaven opened and behold a white horse and he Vers 11. which sate upon him was called faithfull and true and with righteousnesse he iudgeth and maketh warre and he was clothed 13. with a vesture sprinkled with blood with the blood of grapes and his name is called The Word of God And the armies which are 14. in heaven followed him on white horses and clothed with white silke and cleane And out of his mouth goeth a sharpe sword that with 15. it he should smite the nations for he shall rule them with a rod of iron and he it is who treadeth the winepresse of the fierce wrath of God Almightie c. Can any thing be more plainly spoken And furthermore in the context to which we give light according to our abilitie it is no where said that the Angel who gathered or cut the clusters of grapes is the same also as did tread the winepresse but only that he cast the cut clusters of grapes into the winepresse Which being done the winepresse is troden without the Citie And by whom but by Christ the King comming forth of heaven with his heavenly troope of horsemen That forsooth it is which the holy Ghost would signifie by mentioning of horses Vers 20. immediatly added and blood saith he came out of the winepresse even to the horse bridles For wherefore is that concerning horses inserted unlesse by this marke he might give notice that the winepresse should be troden by him to whom that company of horsemen belonged That therefore I may comprehend the matter in few words this is the summe of that vision of the vintage The Angel the Vintager with the helpe of the Saints the government of whom for the effecting of this businesse is committed to him shall lop Chap. 14. and cut away the clusters of grapes belonging to the Beast and by that his cutting off shall cause them to be gathered together into Armageddon and being gathered together the Lord Iesus shall tread them at his comming according to which Paul saith concerning the man of sinne which is this selfe same Beast that he shall be destroyed by the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming 2 Thess 2. 8 Now both as well the Harvest as the Vintage is obtained by prayers the Harvest as it seemeth by the prayers of the Church universally for the Angel which there beareth the person of the suppliants is said to come generally out of the Temple but the vintage rather by the prayers of the Martyrs and Confessors against whom the wicked ones exercised crueltie with slaughters and torments and sacrificed then to Christ wherefore the Angel which calleth for this commeth out of the place where the Altar standeth and is said to have power over the fire even the fire of Martyrdome For that is commonly known that the blood of Vers 18. the Martyrs cryeth to God for revenge For surely the Scripture every where witnesseth that the divine power will bestow neither prosperitie upon the Church nor inflict punishment upon their enemies without their prayers So at the prayers of Daniel the captivitie of Babylon is set at libertie And in the parable concerning the widow wearying the unjust Iudge with her clamors the * Apodosis application is that God in like manner constrained by the prayers of his Elect will at length rise up to their revenge Adde hereunto that when the trumpets should be sounded for the destruction of Rome the prayers of the Martyrs are first called into remembrance by God at the incense offering Heare therefore ● Christ the King and call to thy Fathers remembrance so many humble supplications of thy servants for thy kingdom so many gro●nings of the afflicted and slaine for thy name sake and when the time that shall seeme unto thee most fit shall come Arise reape the Harvest and gather the grapes Thus farre Reader I was able to proceed in this more large kinde of interpreting and no further In the rest which remaine I only give Propheticall Essayes to wit part of those which three or foure yeeres agoe I had communicated privately to my friends upon most of the Apocalyptique visions Those whatsoever they be Reader I commend to thy courtesie and beseech thee to make a favourable construction Chap. 17. thereof untill our Good God Almightie shall bestow abiliti● and leasure upon me to finish these also in the same method with the former except the iudgements of learned and godly men shall prohibit me Moreover thou shalt know that in these I thought not fit to keepe so strict an order of Chapters but I have set the mystery of Babylon before the vision of vyals which yet Iohn hath set after whether because one of the Angels of the vyals had declared it or because he would put it as a Key for the opening of all the foregoing visions it seemeth to be for both causes But it is not fit for the interpreter every where to keepe the same order as the Historian doth At Chap. 17. Concerning mysticall Babylon the head Citie of the Apostasie of Christianitie THe Metropolis of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mysticall Babylon is the Citie of Rome or as we now call it the Sea of Rome being in times past the Spouse of Christ become not onely an Harlot but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother City of Harlots that is the head of the Cities Christian spiritually committing ●ornication with her Where Reader I would have thee to observe even this first because we are now about the chiefe part of the Revelation that the great and universall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostasie of the visible Christian Church is not defined and marked of the holy Ghost by any other heresies or errours then that spirituall fornication so much layed to the charge of ancient Israel also This only therefore as a * Cynosura guide ought to be regarded by him whosoever would search out of the Records of Ecclesiasticall affaires the beginning progresse stay and decrease of the Apostasie of Christianitie if he ayme at this marke that which is sought may even palpably be perceived but if otherwise he shall either faile or be uncertain For though this Babylon be guiltie of other errours yea heresies for it is no new thing that harlots and whores be infamous for other vices and crimes also yet seeing the holy Ghost hath marked that great Apostasie of the visible Church with none of those therefore they are to be accounted either symptomes only of that Apostasie or adventitious errours and such as are alike common to other times and sects or if the heresie shall happily be of great moment as

knowledge thereof wherein I dou●t not ●ut any will be of the same minde with me who shall throughly consider the matter The Theater being prepared in th●s manner ●he which sate upon the throne reacheth forth in his right hand a book written Chap. 5. wi●hin and on the backside closed with ●●aven seals and therewithall Verse ●● 2 an Angel coming forth upon the stage with al●ud voice proclaim●th that ●f power were given to any to open it whereby those things might be seen and read that were therein contained he should take it i●to h●s hands and endeavour it a thing without doubt if he shall perform would be very acceptable to all that are enflam●d with a desire of secret things And in truth the book was most worthy that any one should strive with a●l the powers ●f his wisdom and industry to o●en it as a book of prophesies or of the the councells of God wherein is contrived the series and order of thi●gs to be done till that second and glorious c●mming of Christ For of such sorte certainly that double prophecie following of things to come which that booke did containe appeareth for to be which is the cause ●nles I be deceived why Iohn going about to set forth his visions prefixed in the fronte of ●is history the description of that gloriou● comming as ●t were the bond of the Apocalyptique race Behold Hypotyposi● Chap. 5. saith he chap. 1.7 he commeth with the cloudes of heaven and every eye sha●l see him they also which pierced him and all tribes of the earth shall waile over him as if he should say this is the scope his is the the bound of the visions which shall declare But wh●n no man in heaven nor in earth neither under the Verse 3 4 5 6 7. earth was able to open the book and ●he mat●er seemed now to be past help so that Iohn brake forth into weeping for griefe behold a Lambe seeming as it had be●n s●in that is bearing the signes and of his by past death rose up in the midst of the throne Skarts of elders and Beasts and took the book to unseal and open as who alone above all had deserved the power to do it Now this being seen forth with the Quire of Beasts and elders Verse 8. together with the Angels standing round about and all creatures in generall being full of joy sing a song of praise to the Lamb and to his father Wherein I thought good to observe that alone that they plainly refer the power of opening the book to the merit of the passion of the Lamb. Thou art worthy say they to open Verse 9.10.11 12.13 14. the book and the sea●s thereof because thou wast slain● and hast redeemed us to God with thy blood out of every tribe and people and tongue and nation Out of which perhaps light may come to the saying of our Saviour neither having as yet suffered nor entred into his glory of that day and houre suppose of his second Mat. 42. 36. coming whether it should b● sooner or later no man knoweth no not the Angels in heaven nor the Son but the father onely For why as yet the Revelation was not given to Christ of the father nor the order of things to be done un●ill his coming opened I affirme nothing rashly let the reader way the matter well with himselfe The Lamb thus opening the book at every severall seal thereof Chap. 6. singular types of things to come are exhibited the body whereof runneth through the whole Apocalyptique race and so concludeth Systema the first universall proph●cie The interpretation whereof now by the favour of him that sitteth on the throne and of the Lamb we will undertake Chap 6. Concerning the two Apocalyptique prop●eces The first prophecie of the seales comprehendeth the destinies of the Empire The other of the little book the destinies of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church or of christian religion untill at length both shall be united in the Church raigning the kingdoms of this world becoming Chap 11. 15. our Lords and his Christ For as in the old testament Daniel did foreshew as well the coming of Christ as also did digest the destinies of the Iewish church according to the successions of Empires so it is to be conceived that the Apocalyps doth measure the state of Christanity by the affairs of the Romane Empire which should yet remain after Christ Neither doth the event crosse it For the interpretation of the first prophecie out of this generall supposition thus proc●ed●th Of the first prophecie which is of the seals and first of the things meant by the first six seals The s●ope of the seven seals in sum is that there might be shewed by the distances of ensuing time distinguished by the characters of events in what order of the chances of the Romane empire running out it should come to passe that Christ should vanquish the Gods of the world what whom he had begun war to wit in the sixt course or sixt seal the Gods of the Empire of Rome heathen but in the seventh when the course of the trumpets shall come to the last trumpet whatsoever else of the worship of idols and devils did after there a new or should as yet any where else in the world arise should be utterly destroyed For he must reign untill he have put all his enemies under his feet that is shall have abolished all contrary principality au●hority and power 1. Cor. 15. 25. Let us in the first place handle the first period as order requireth Chap. ● The first six seals therefore by a six fold character of events not much unlike to those which our Saviour also had foreset for the appointed time of the overthrow of Ierusalem do distinguish so many different times of the yet standing and flourishing Romane Empire untill at length in the sixt Christ should utterly overthrow the power of idols and heathen gods in that region Now characters I call the notable chances of the Romane Empire whereby as by certain emblems the different times are disce●ned and those in this first period not brought from without by the barbarous nations such as were of the Empire under the plagues of the seven rumpets afterwards falling but intestine chances and rising in the very Empire it selfe which difference certainly is therefore set by the holy spirit that by unlike markes the unlike times of the R●ane estate here flourishing there decaying may be described Moreover that commeth here to be observed Since these characters of ch●nces which I have named scarse or seldom go through the whole space of the seal and therefore no way by themselves avail for the limiting of their different times by any certain beginning and end therefore the holy Ghost in the four first seals where that should be most requisite as well for the cause aforesaid as for the in equality of the different times

Gods and indeed perceaving all further endeavour of resisting Christians would become lost labour And truely upon the matter all did conceave so but Galerius Maximinus Licinius even with open confession though against their will● gave glory to God For Eusebius with others is our Author that Galerius 〈◊〉 whom CHRIST began in this judgement being taken with a filthy and horrible disease whereby his body putrified Wormes crawling therein with an intolerable stinke at length being conscious of his wickednesses which hee had committed against the Church was smitten confessed his fault to God and left of his persecution against the Christians and by Lawes and Emperiall edicts hastened the building up of their Churches and commanded to offer accustomed prayers for him and a little while after yeelded his soule being guilty of as great crueltie as ever any against Christians Eus●bius de vita Constantini lib. 1. cap. 50. Maximinus a most cruell enemy of Christians r●lying upon witchcraft div●●ations of Idolls and Oracles of Devills for all things whatsoever hee went about neverthelesse being once or twise overcome by Licinius yet defending the Christian f●ith with Constantine his colleague throwing from him the ensignes of his Empire fled lay hidden in the Fields and little villages a certaine space in the habit of a servant and at length being shut up in Tarsus of Cilicia and kindled with rage slew many Priests and Prophets of the Gods by whose Oracles being perswaded he had undertaken the Warre as coseners false deceavers and to conclude as betrayers of his safetie afterward giving glory to the God of the Christians set forth a decree for their liberty but being suddainely smitten by God exacting punishment of so many wickednesses against Christians with a lamentable and mortall griefe and his flesh by little and little eaten out and wasted and at length his eyes starting out for hea●e wherewith hee burned all over a just talio of punishment which hee had devised for Christians hee ended his life confessing himsel●e to God and acknowledging that hee worthily suffered those things for his madnesse and rashnesse against Christ See the same in Histor Eccles lib. 9. cap. 8. 10. lib. 8. cap. 27. Also de vita Constantins lib. 1. cap. 51. 52. To conclude Licinius a forsaker of the Christians to whose part he had betaken himselfe a little while with Constantine and greatly boasting to his Souldiers of the multitude of his Gods against that one and that new and strange God of Constantin● for so he termed him being overcome in two great battailes in one whereof out of an Army consisting of 130000. scars● 30000. escaped at length when as yet hee would not rest being together with his confederates condemned by Consta●tine according to the Law of Armes was deservedly punished But when these men who had bin Authors of taking up Armes against God were brought together with the Tyrant to the place of execution as before they had carried themselves insolently having placed their confidence in vaine Gods so now they confessed that they understood in very deed what and how wonderfull Constantines God was and that they did acknowledge him to be the true and onely God De vita Constan lib. 2. cap. 4.5 18. A● appendix Out of the ancient monuments of the Aegyptians Persians and Indians the Authors whereof were Tarphan the interpreter of Phar●oh Baramus the interpreter of Saganissa the King of the Persians who was of one time with Dio●letian and Sy●bachamus the interpreter of the King of the In●ians Aposamar or according to others Achmetes the son of Seirim the Arabian gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or interpretations of Dreames See Ier. 49. 7. But especially Baru●● ● 23. as that Nation was both most studious of such and the like arts now from furthest antiquitie and also while their Empire lasted desirous to translate the writings of all Nations wheresoever into the Arabian tongue This little booke long since in the Greeke tongue the Author being unknown Iohannes Leunclavius brought to light being by him turned into Latine in the former age out of the Liberarie of I● Sambucus the same Greek Copie afterwards in the yeare 1603. N●colaus Rigal●ius in his Onirocriticis did set forth out of the Liberary of the most Christian King supplying what was wanting in Sambuchus his Copie In this booke is to bee seene that very many of those propheticall representations which so much pull our men were familiar to the Easterne Nations at least not unusuall their di●mations But Tarphan the Aegyptian seemeth to bee the most ancient of all the Authors from whom the collection is made as who not onely calleth himselfe Pharaohs interpreter but every where in his interpretations useth the name of Pharaoh for King that it may seeme hee lived then when yet Aegypt had its Kings and them called Pharaohs The Per●●a● with his King Saganissa was of the same age with Di●clesia● as I have said The Indian is of a latter age as who sheweth himselfe a Christian every where but the consent of them both with the Aegyptian is wonderfull When therefore wee willingly learne the use of words and phrases in holy writ from these Nations in time past bordering upon the Hebrewes and more acquainted with their manners and Chap. 6. use of speech why should we disdaine the same here in the significations of propheticall figures and representations since according to the Masters of the Hebrews deciduum prophetiae sit somnium Let no man therefore blame me if I take out of this Authour Maiemonides More Neb. part 2. cap. 36. those things which seeme to make for the understanding of the Figures of the Seales now expounded the same I shall doe afterwards with the good leave of the Reader as occasion shall suffer in the Trumpets and the rest of the visions These therefore give light to the first Seale and partly to those following also Chapter 233. By the opinion of the Indians Persians and Egyptians a couragious horse called Pharas in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horse hath reference in interpretations of dreames to eminencie and digniti● Hackney horses are taken for a certaine inferiour nobility and glory If any in his dreames shall seeme to be mounted upon a nimble and stirring horse he shall finde before the people renowne and ample estimation and eminencie and worship Also if any one armed shall seem to be mounted upon a couragious horse he shall attaine to authoritie with good renowne according to his armes Chapter 249. According to the interpretations of the Persians and Egyptians If any shall seeme to have held arrowes with bowes he shall with ioy insult over his enemies He hath more pertaining to the same purpose as Chap. 152. out of the learning of the Indians concerning the great and long tayle of a horse signifying the company and traine of authoritie concerning a curtall signifying the losse as well of liberty as

ancient dayes as in the generations of old Art thou not that arme of old that hath cut in sunder the pride of Egypt and wounded the Dragon So Ezek. 29.3 Pharaoh King of Egypt the great Dragon In all these places in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Seventie Symmachus● and Ierome doe translate Dragon and truely the Syriaque interpreter calleth the Dragon in the Revelation alwayes by that name The Arabian tongue saith Drusius is to confirme it wherein a Dragon is called Thennin And Exod. 7.10 And Aaron cast down his rod before Pharaoh and it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent or Dragon Surely sometimes it signifyeth a Whale or great Fish but as it were a Sea Dragon whereof doubtlesse it beareth a certaine resemblance But thou wil● aske wherefore is there so much adoe about this word Doubtlesse that I might shew that what shape Satan abused of old for the overthrow of the first Adam in the same type of that infamous and cursed living creature it is the manner of the holy Ghost to set forth the kingdoms possessed by the Devill and mortall enemies to his Church the seed of the woman And the Dragon stood before the woman which was ready to be Vers 4. delivered for to devoure her childe as it was borne Chap. 12. To wit as Pharaoh laid waite for old Israel borne in Egypt and as after Herod for Christ the sonne of Mary our Lord ●o the Roman Dragon laid waite for mysticall Christ which the Church was to beare that he might slay him presently after his birth And she brought forth a man childe who was to rule all nations Vers 5. with a rod or Scepter of iron That is she brought forth mysticall Christ or Christ formed in his members the sonne not of Mary but of the Church according to that of the Apostle to the Galat. Chap. 4. 19. My little children of whom I travell in birth againe untill Christ be formed in you For since the words are a periphrasis of Christ it must needs be that some Christ be set forth in them to wit as in propheticall Types best beseemeth not Christ verily but analogically so called Who saith he was to rule all nations with an iron Scepter that is authoritie being obtained by force of the sword or by warre seeing he was to have rule over them which from the beginning were not Citizens but either enemies or strangers he had need to subdue them before he should rule them The words are fetcht out of Psal 2.9 not according to the moderne reading of the Masoreth but the old reading of the 70. and the not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not breake them but rule them Apostles Of which that this is the meaning I seeme to gather out of Chap. 19. vers 15. where in like manner as in the Psalme they are used of Christ our Lord to whom originally they agree Out of his mouth saith he went a sharpe sword that with it he should smite the nations for he shall rule them with a rod of iron But here they are attributed to mysticall Christ or a Christian man the birth of the Church among the Gentiles who is described according to the type of Christ his head to every such one of his the Lord promiseth that he at length will give the like power under the name of the Church of Thyatira He that overcommeth saith he and keepeth my works unto the end to him will I Revel 2. 26 27. give power over the nations and he shall rule them with a rod of iron and as the vessels of a potter they shall be broken to shivers even as I also received of my Father It will something helpe in this place to heare the words of Andreas where with he Commenteth upon the meaning of Methodius upon this place The Church saith he by those who are initiated by Baptisme without intermission begetteth Christ as being to be formed in them to the consummation of the fulnesse of their spirituall age A man childe Chap. 12. is the people of the Church by whom Christ in his Godhead as it were a sword in the strong hand of the Romans doth rule the nations He alludeth to the type of the fourth kingdome in Daniel concerning which I agree not with him for how could David allude to that otherwise it is not much from the scope as now shall appeare And her childe was caught up unto God and to his thro●● Vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the throne of God The sonne of the woman A figure when by two words one thing is signified was caught up to the throne of God that is lifted up to the Romane throne where he should rule the nations with that authoritie which was spoken of Surely Christ the sonne of Mary is properly lifted up to the throne of God but mysticall Christ or Christ formed whom the Apostolique Church brought forth is analogically lifted up For truely the throne of higher powers as the Apostle calleth them is the throne of God a terrestriall heaven There is no power saith he but of God Whence in the declarations of the interpretation of dreames If any shall seeme to Rom. 13.1 himselfe in his sleepe to be lifted up to heaven they doe interpret it of royall Soveraigntie It is also known that in the holy tongue the Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gods God standeth Psal 82.1 in the Congregation of * God the mightie he i●dgeth among the Gods Vers 6. likewise I have said you are Gods and all of you the children of t●e most High Therefore even as they are said to ●it in Moses chaire who teach the Doctrine given by Moses so in the Throne of God who are his Vicegerents upon earth That therefore the Childe of the Apostolique Church is said to be caught up or received to the Throne of God is all one as to be lifted up to that excellency as it may ●it as it were with God which I say is meant of regall advancement And this was then fulfilled when as Christians bore the sway under Constantine the Great and his successors the Dragon being throwne down But thou wilt say ●ince it was said that that mysticall Christ shall rule the Nations over whom he should raigne with an iron Scepter even as Christ the Lord should doe with what manner of warre and with what battels if this be the meaning of that iron Scepter hath that Childe of the Apostolique Church subdued the Romane Empire unto it selfe I answer by a double warre first spirituall wonderfull and divine against Devils the Princes and Gods of that world which certainly it stoutly waged Chap. 12. the Army of Coelestiall Angels ayding it against the enemies which afterward shall be handled but the other even corporall then when it had attained to the Throne which so

many famous victories doe witnesse partly of Constantine against Maxentius Maximinianus and Licinius partly of that great Theodosius as well against others as against Eugenius and Arbogastus the Devils Standard-bearers before the stubbornnesse and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire being utterly broken and consumed ceased But before we depart hence one thing yet remaineth to be spoken of to wit that the Childe of the Woman was not lifted up to the Throne of God so soone as it was borne but so soone as it was growne ready for a Kingdome Therefore it is said she had brought forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was to rule to wit not presently but when he had grown up Even as also Christ the sonne of Mary our Lord whose likenesse in all things this mysticall Christ the Childe of the Church doth resemble being taken up to the Throne of God entered his Kingdome not so soone as he was borne but when as likewise he was come to his perfect age there to sit untill he shall have made all his enemies his footstoole It followeth And the woman fled into the wildernesse where she hath a place Vers 6. prepared of God that they should feede her there a thousand two hundreth and threescore dayes Which since it is afterwards to be repeated and somewhat more fully to be described we will put off the exposition to that place And there was warre in heaven Michael and his Angels fought Vers 7. with the Dragon and the Dragon fought and his Angels but prevailed not neither was their place found any more 8. in heaven It hath beene said that the woman in travell with her childe being safe escaped the Dragons lying in waite But how it came to passe that he who had so diligently watched her not withstanding failed of his purpose now at length beginneth to be mentioned To wit that it came to passe by the helpe and succours of Michael who went forth valiantly to fight against the Dragon lying in waite and becoming Conque●our thrust him down from heaven into the earth Thereupon the womans sonne not only escaped Chap. 12. safe but was lifted up to the throne of God and she her selfe departed into a place safe from the fury of the Dragon And there was saith he warre in heaven c. To wit while the woman was in travell not after she was delivered as many take it For it is certaine out of the 14. Vers that this warre was waged before the flight of the woman into the wildernesse But the woman fled not into the wildernesse before she was delivered and her sonne caught up to the throne of Majestie Vers 5 6. Michael and his Angels fought with the Dragon not alone but taking with them the Martyrs and Confessours of Christ their King for whose cause they fought Concerning whom therefore a little after it shall be sung in the triumphant song that they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death which cannot be spoken of bare and sole Angels And the Dragon fought and his Angels that is the Devils taking with them likewise the Romane tyrants and their ministers which worship them But thou wilt demand who is this Michael Not I suppose Christ himself but as in Daniel unlesse I be deceived is manifest one yea even the chiefest of the chiefe Princes or seven Archangels Chap. 10. 13. to wit that great Angel who in the same is said to stand for the children of God Chap. 12. 1. and whom Christ that great chiefe Generall and consequently King of Angels and men hath so opposed against Sathan and his black guard raging against his Saints For the Angels are sent forth for the safetie of them who are heires of salvation Hebr. 1. 14. and they protect and defend them according to their hidden and invisible manner of working against evill spirits which worke in men that are enemies of God and his Christ although they appeare not in a visible shape So that in this warre we have in hand of the Primitive Church of Christ against the Romane worshippers of the Dragon the Angels under Michael their Captaine acted their parts as well by strengthening the holy Martyrs and Confessours of Christ against the threats of tyrants and violence of torments and mittigating their pains in agonies and sometime taking away plainly the feeling of any paine as also by breaking and weakening the force of the adverse spirits sometime on a sudden casting lets and impediments in the way of the persecutors who were led by their instinct frustrating their purposes sometimes by casting Chap. 12. terrours and other distractions into the minde so that thereupon desisting from their project they have granted even against their will unto the Church truce and space of breathing untill at length after three hundred yeers warre when as it seemed to Christ to have now enough exercised his and was pleased to bestow a full victory upon his Angels the childe of the woman Christians prevailing being placed in the Emperiall throne the kingdome of the Devill being conquered suffered a wonderfull great fall For this is that which he saith The Dragon prevailed not neither was his place found any more in heaven that is being conquered and put to flight with all his forces he was deprived of heaven In the saying prevailed not there is an Hebraisme of which afterward And the Dragon was cast out that old serpent called the Divel Vers 9. and Satan which deceiveth the whole world that is perswadeth to Idolatrie and hitherto had possessed the Romane Empire he was cast out into the earth and his Angels were cast out with him That is he with all his * Daemons Devils hitherto worshipped instead of God were throwne downe from the top of their divinity which they enjoyed to the bottome of execration and contempt That what is read to have come to passe long agoe in the delivery of Israel from the tyranny of the Egyptian Pharaoh whose likenesse this Dragon ●areth that God executed iudgement upon the Exod. 12. 11. gods of the Egyptians the same shall finde place here at least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according Numb 33.4 to the letter The Iewes deliver that it was so even there also I or see both the Targums R. Salomon R. Aben Ezra with R. Moses ben Nachman c. Neither is there cause that any should wrest the cleere words of the Scripture to another meaning especially since it may seeme that Esay 19. 1. hath allusion thereto Prevailed not for was overcome is an Hebrew figure as I have said whereby the Adverbs of denying doe expresse the contrary of that to which they are applied as in this same vision a little after is used they loved not their lives unto the death that is they Vers 11. valued their life at nothing

Queene is that great Babylon called the Mother Chap. 17. 5. of Harlots with whom the Kings and inhabitants of the Earth commit fornication With such those who are of the company of the Lambe have not conversed that is they have not defiled themselves with Idolatrous incest For they are Virgins that is free from all spot of Idolatry For the reason of analogie doth altogether require that these be called Virgins in the same sense wherein the rest the Kings and people are said to play the Harlots with Babylon Furthermore since that Babylon is called the Mother of Harlots it followeth that her daughters the other Cities be likewise petty harlots with whom the inhabitants subject to each of them may be defiled with spirituall fornication These are they which follow the Lambe whither so ever he Vers 4. goeth That is they faithfully cleave to him and forsake him not upon any occasion the Metaphor being drawne from them which never depart from the side of some one but accompany him in every place Or thus in what Citie Region or Territory so●ver the Lambe shall set up his tent thither they follow him contrary wise other men who although they be called Christians yet except the Lambe shall abide at Rome the seat of Peter they will not seeke and follow him any other where These are bought among men being the first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Vers 4. God and to the Lambe That is redeemed out of the other prophane multitude that they should be a sacred peculiar to God and the Lambe like the first fruits Neither doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitiae signifie onely first Chap. 14. fruits as it is commonly conceived but also whatsoever being exempt from prophane uses is consecrated to God to wit the very same that in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by which name the Scripture comprehendeth as well the tenths themselves as also whatsoever oblations there were except the burnt offerings Whereupon Chrysostome calleth the tithes which Abraham payd to Melchisedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus in like manner affirmeth that the primitias first fruits of his creature which he saith even yet In Epist ad Heb. hom 12. see also the same Hom. 35. in Gen. God requireth for himselfe in the Church ought to be no lesse then a tenth part since Christ saith he hath not dissolved the naturall things of the Law but hath enlarged them and since Christians have not a lesse but a greater hope then the Iewes See him advers haeres lib. 4. cap. 27. 34. according to the Edition of Fev●rden What say you that Calimachus also in the Hymne against Delus calleth the tythes accustomed to bee presented to Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is primitias decimiferas the first fruits amounting to the tenth part out of all which it may appeare that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an oblation onely of firstlings which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also any other and that thereupon the reason of the name is grounded because Gods portion is to be given to him before any thing be spent for our owne use Furthermore because the word primitiae first fruits doth not comprehend a definition of how great or small a part hence it cometh to passe that the ancient Christians although they conceived their oblations ought to be no lesse then a tenth part yet not withstanding they called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oblations of fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitias first fruits rather then tythes as it were by a name of libertie not of bondage These things although for the most part making nothing for my purpose yet I was desirous to observe them that I might if I could gratifie them who among us doe sometimes employ their endevour in finding out of the Fathers and Councels the antiquitie and right of paying tythes in the Christian Church In the meane time that I may returne to that from which I have a little digressed we must confesse that a more strict signification of first fruits doth very well agree to this place to wit that the company of Virgins be called first fruits in respect of the company of Palme-bearers which at length will follow them in a larger number Let the judgement hereof be free Chap. 14. to the Reader And in their mo●th was found no lye so the vulgar Syrian Vers 5. Complutense Aretas and Andreas in the Palatine Coppie in others guile for they are without fault There is no lye found Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name who pretend to worship the Lambe and his Father but indeed give the honour proper to the Divine Majesty unto creatures Surely every Idolater is a lyer when as he worshippeth for God that which is not God To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lye while they worshipped and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Creator Whereupon Idols are called lies as Amos 2. 4. Their lyes have caused them to erre or have seduced them the vulgar hath it Idola idols after the which their fathers have walked Likewise Esay 28. 15. We have made a lye our refuge R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also Ierem. 16. 19. The Gentiles shall come from the ends of the earth and shall say Surely our fathers have inherited the Chalde col●erunt have worshipped a lye vanitie wherein there is no profit Shall a man make Gods unto himself and they are no Gods Hence also Revel 21. 8. Idolaters and lyers and likewise Vers 27. framers of abomination and a lye seeme to be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were Synonimaes Furthermore since the Idolatry of any men whosoever is a lye then surely theirs who in the meane time feigne themselves worshippers of the true Deitie is most properly guile or a deceitfull lye So that if we marke the hypocrisie of the followers of the Beast in opposition of whom that sealed company of the Lambe is described the reading which hath guile will seeme to be preferred before the other which hath a lye although in respect of the matter it self there be not much difference In the meane while for the more full understanding of this place let the Reader compare that of Zephan 3. 13. Surely very like unto this The remnant of Israel shall not doe iniquitie nor speake a lye neither shall a deceitfull tongue be found in their mouth And I saw another Angel flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of Vers 6. heaven having the everlasting Gospell to proach to the inhabitants of the earth and to every nation and kindred and t●ngus Chap. 14. and people The description of the Company being ended the History of things done in that state of the Church as