Civis so such an unregenerate man would be a good Christian Monarch not at all Antichristian A man would think that the Remarker were a Republican or Antimonarchical man by such wild passages as these But what follows may clear him from that suspicion For he likens the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they govern to that Rule and sway which the Nobility Gentry and Clergy have over the Commonalty c. Which if it relates to the English Constitution he must needs understand of the Time out of Parliament because Convocations Councils and Parliaments are of a Political nature which he will not allow of in the Millennium From whence it is manifest that the Rule of those Spiritual Kings and Priests in the Millennium over them they govern is merely precarious and they may chuse whether they will obey them or no. And so this deep mystery of the Remarker touching the Millennial State is resolved at last into mere Anarchy Though I will be so charitable as to hope he will allow Monarchy to be the best Government till that time which is far enough off that the Millennial Anarchy comes in This is an extravagant dream arising out of a dry and over-thoughtfull Melancholy thus to fansie the Millennial State here on Earth to be Aziluthical or like Ovid's golden Age when there was neither Law nor Magistrate whenas I have above noted that even the unfallen Angels and that before the lapse of any were in a state Briathical or Political in the Heavenly Regions And lastly as for the Joy and Doxology he concludes with no intelligent good man but would be more thankfull to Divine Providence for such a tight and well-knit Polity in the Millennial Kingdom of Christ as I have described than such a lax and lazy Anarchy as is described by the Remarker Vers. 24. The Kings of the Earth bringing their glory to it does not signifie their becoming Converts but their doing honour to it by Acts of bounty c. as foreign Princes did sometimes honour to the Temple of Ierusalem by Sacrifices and Presents though they became not Converts Ans. That the Kings of the Earth bringing their glory to it does signifie their becoming Converts plainly appears from the precedent part of the verse for there is but the repeating according to an usual scheme in Scripture the same thing again in different words the Conversion of Nations implying the Conversion of their Kings and the Conversion of Kings the Conversion of the Nations they rule over And the Nations of them that are saved shall walk in the light of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers exquisitely to that passage Act. 2.47 The Lord added every day to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Converts such as should be saved And Esay also to which this place of the Apocalypse alludes chap. 60.2 plainly confirms this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations shall come to thy light and Kings to the brightness of thy Rising Lift up thine eyes round about and see all they gather themselves together they come to thee thy sons shall come from far and thy daughters shall be nursed at thy side Then thou shalt see and flow together and thy heart shall fear and be enlarged because the abundance of the Sea shall be converted unto thee the forces of the Nations shall come unto thee What can signifie the Conversion of Kings and Nations more fully than this Chap. 22. Vers. 1. THis pure River of Water of life is the waters of life which every one that is a-thirst is called to drink of freely and its issuing out of the Throne does signifie that the executing of righteousness by the Throne of God dwelling among them is accompanied with the full communion of his Spirit So that the Throne of God is not here to be applied to those that are in Autority more than the whole City in which the Throne of God is and that communion with him by his Spirit is a blessing attending the Throne of God being therein viz. It 's that River the streams whereof make glad the City of God Psal. 46. Ans. The Expositor has given so easie apposite and natural a sense of this and the following verse that were it not for the pertinacious continuance of the Remarker in his Aziluthick dream he would never go about to substitute any other in lieu of it and say The Throne of God is not here to be applied to those that are in Autority more than the whole City As if the Throne of God which doubtless signifies the Sovereign Throne as Apoc. 12.5 were equally erected in every private Citizen What can be more gross than this This is like that arrogance in Core Dathan and Abiram Numb 16. who said to Moses and Aaron Ye take too much upon you seeing all the Congregation are holy every one of them and the Lord is among them As the Remarker says The Throne of God is in the whole City If every Citizen then be a Sovereign Magistrate where are the People to obey Wherefore it is a mere Aziluthick dream and a substituting Anarchy for an holy and righteous Polity and perfectly repugnant to the very Text. And therefore that v. 17. of him that is athirst his drinking the waters of life freely is rather to be interpreted Politically by this River issuing from the Throne of God that they that sincerely desire it may admit themselves into a Church and Polity where pure Doctrine and impartial Iustice is to be had and where there are none that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor sell Justice for money and bribes Which yet does not exclude that more general sense of the communion of God's Spirit in all the Citizens of the new Ierusalem Vers. 2. Tree of life may be another Symbol to signifie the same thing with the Waters of life And thus did the Tree of life signifie in Paradise viz. That Dispensation of life to be revealed by the Prince of life who brought life and immortality to light And therefore Adam was not disposed to eat of the Tree of life being not forbidden though he was so forward to eat of the Tree that was forbid which after he had done he was expelled Paradise lest he should then take of the Tree of life whereby is signified that enterance into life is not to be gained by following our own inventions in searching after the knowledge of good and evil But if this Tree of life be taken as it is here to signifie Men it must not be to signifie Grandees onely but all Citizens viz. all Plants of Righteousness nourished by the Waters of life The leaves healing the Nations does not mean those that were become Subjects to Christ's Kingdom and Discipline but neighbouring Nations whose Kings brought their honour and glory to the new Ierusalem And that light of Instruction they borrowed from the glorious lustre of it in the light
inauspiciously to make cunning Traficking properly Whoredom Let him produce any Lexicographer that will tell us that Traficking signifies Whoring in any approved Authour sacred or profane and a farther answer shall be framed In the mean time to one that will say any thing it is fit to answer nothing Cunning Traficking may be akin to thieving but how it is to simple Whoring I see not Secondly The seventy years Tyre is forgotten and lyes in Ruines cannot be understood of the seventy years of the Babylonish Kingdom For then Tyre should be taken in the beginning of Nebuchadnezzar's reign whenas it was not taken by him till the 4136 year of the Iulian Period which is about 30 years from the beginning of the Babylonian Kingdom as you may see in Petavius his De Doctrina Temporum Thirdly What a vain conceit it is to make the Christian Caesars part of the sixth Head of the Beast I have shewn upon his foregoing Remarks To make them part of the sixth Head is to make them Idolatrous which is a perfect contradiction to the Vision which makes eight Kings but onely seven Heads of the Beast and all of them Idolatrous Wherefore one of these eight Kings must not be Idolatrous which were the Primitive Christian Caesars who were the seventh King of the eight Fourthly Rome was Idolatrous before it was Christian and turned Idolatrous again when it became Paganochristian and Whoredom is the true Symbol of Idolatry known to all wherefore the Harlot though she was silent awhile in the time of the pure Christian Caesars which were the seventh King yet when that time expired she might sing again like a Harlot Nor does this at all hinder but that this Vision is Typical of Rome-Antichristian this stroke setting out more exquisitely the Paganochristianism of their Idolatry that they Paganize again and again play the Harlot by a new Mode of Idolatry which yet is the lively Image of the Idolatry of old Paganism Fifthly As for Pharaoh his being threatened with the death of the uncircumcised we being taught out of the Apocalypse that by Aegypt is understood the Pontifician Hierarchy he must be of a slow sense that does not discern that Prophecy of Ezekiel chap. 32. v. 19. to concern the Papal Hierarchy which pretending to be Holy Church in a special manner and that this Papal Polity is that Kingdom of Christ that shall abide for ever which is the privilege onely of the Millennial Empire of Christ the Prophet upbraids that confidence to this Roman Pharaoh as if he were more holy and pure than other worldly Potentates and therefore says expresly Whom dost thou pass in Beauty Go down and be thou laid with the uncircumcised Thou shalt perish as well as other Heathen or Pagan Polities If there were not some such weighty sense as this under it it is incredible that Pharaoh's lying down in Death with the uncircumcised should be so often repeated in this Prophecy He is reckoned amongst that long list of uncircumcised Potentates whose Empires failed and so must his though he thinks himself in such a special manner a circumcised one and to be that Christian Kingdom which shall never fail Sixthly That the Prince of Tyre is described as adorned with the High Priest's Vestments is evident from hence in that of all the nine pretious stones which are named there is not one of them but what is in the High Priest's Breast-plate but to have named all twelve had been too bare for the nature of a Prophecy of this kind and too sorry a conceit it would be to fansie the Breast-plate without the other cloathing And his naming a little after the anointed Cherub shews that the Prophet's fancy was carried into the Temple into the Sanctum Sanctorum and to the High Priest who alone had power to enter thereinto Seventhly And as to his being said to be in Eden the Garden of God that ill sutes with the City of Tyre built on a hard steril Rock whenas Italy the seat of the Sacerdotal Prince chiefly aimed at is by Geographers and Historians acknowledged to be the very Paradise of Europe Nor does the Remarker mend himself by making the Prince of Tyre the tallest Cedar in the garden of God by referring to Ezek. 31. For that example of the King of Assyria is brought in onely to set out the high Sovereignty and Magnificency of Pharaoh who is a Type of Antichrist that exalteth himself above all that is called God or is worshipped It is a Parable taken up against him And therefore v. 18. it is said Thou shalt lye in the midst of the uncircumcised for all thy pretended Holiness with them that be slain with the sword This is Pharaoh and all his multitude saith the Lord God The whole Parable of the King of Assyria is understood of Pharaoh and consequently of the Papal Hierarchy and it does lively set out the business but it would take up too much room to give an account of it here Eighthly There must be a strange thick callosity on the perceptive faculty of that man that can discern no more by those expressions The anointed Cherub The Holy Mountain of God The walking up and down in the midst of the stones of fire viz. cloathed with the Vestments of Aaron as was above noted than the signification of forsooth an Angelical state as if the Angels in Heaven were anointed Cherubs whenas it plainly refers to the Cherubim in the Sanctum Sanctorum which were anointed and consecrated of an high and mighty Merchant with a company of his cunning Traders and Trafickers if not blew-apron men grown rich and wealthy by their worldly craft and subtilty nothing less than the most holy things in the Temple of God must set out the greasie glory of these fat Burgomasters and their worldly splendour and prosperity arising from their over-reaching arts in Trafick and the thence issuing sordid gain What a homely course conceit is this Ninthly As for the name Sanctuary being applied to Moab the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in both places is of a general signification and signifies any consecrated place whether it be to the God of Israel the true God or otherwise But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here respects the true God and alludes to the Sanctuary of the God of Israel and therefore denotes some high and mighty Priest principally not a worldly though princely Merchant the anointed Cherub the holy Mountain of God and the Vestments of Aaron a little before mentioned do naturally indicate and that the fancy of the Prophet had not withdrawn it self from the Temple at Ierusalem The allusion to whose most holy things to conceive to be merely to set out the worldly prosperity of a City of subtile cheating Merchants as also to conceive that the comparing of the Wisedom of the Prince of Tyre with that of Daniel and making the Tyrian Prince prefer his own before it doth denote onely his cunning in Trading and not some
the Lion denoted the same The swiftness of whose expeditions viz. of the King of Babylon Ieremy compares to the slight of Eagles chap. 4. and chap. 40. Wherefore these four wings of this Leopard answer exquisitely to the description of the He-Goat in the next Chapter which is the same Empire viz. the Greek Behold an He-Goat came from the West on the face of the whole Earth and touched not the ground What did he then but in a manner fly And what can better set out such a flying than wings So fitly do these two Visions explain one another as to this passage But in the mean time the Remarker professeth himself of a wonderfull indistinct conception that cannot distinguish the nature of the four wings in general from the Number of them wherein yet he contradicts himself For he will not say that the four wings as four signifie haughty aspiring but as wings Wherefore as he from the general nature of them would have signified ambitious aspiring which if they did both here and in the Lion it clashes not with the Expositor's Interpretation one Symbol being capable of several senses by an Henopoeia of the second kind so the Expositor from the said general nature of them will have them signifie swiftness which is at least the more principal sense as has been proved and will reach also the swift division of the Greek Empire into four parts Alexander living so little a while after his Conquest Vers. 9. Though it be difficult to give an account of Ezekiels Vision chap. 1. yet I think it may be safely concluded that the living Creatures and Wheels are not Angelical as is here supposed For those four living Creatures agreeing in number and name with the four Beasts Revel 4. for they are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the four faces of each of these living Creatures being the faces of the four Beasts it shews that as the last signifies a successive body or society of men so the other must have the like signification Which is farther confirmed by their all four having the likeness of a man and a man's hand under every wing and their having Calves feet signifying the labour and travel which is given to men under the Sun and also by the spirit that is said to be in them and in the wheels Whereas Angels are called Spirits and not described by any Spirit abiding in them 1. The four faces and the four wings of the living Creatures I take to signifie the same thing viz. The complication in humane nature of the nature of those four Animals signified by the faces that is of Reason Religion Courage and Industry Of these four does humane nature consist and subsist by them they being the life and support of humane affairs The four wings may signifie the several spirits from which these operations are produced and the man's hand under each wing the management of all these operations by reason and prudence The four Beasts all of them representing the same body or society of Christians have the same signification with the four faces and wings of each living Creature but it would not have agreed with them that each of them should have had four faces as it doth with the erect stature of the living Creatures and also it would have been needless being the same thing is signified by the four several Beasts Besides those Beasts having six wings there would have been faces wanting to two of them 2. Which two wings added to the other four I take to be the same with the two wings with which the Seraphims fly Esay 6. these six-winged Beasts being the same with those Seraphims and to signifie that grace and truth which came by Jesus Christ or that Life and Truth which he says he is and thereby the way to the Father And we being by this grace or life and truth quickened and raised unto newness of life in Christ Jesus whereby we cease to be of the World and are delivered from the power of darkness and translated into the Kingdom of our Lord and so raised up and made to sit together in heavenly places in Christ Jesus Ephes. 2.6 they thereby become truly wings to us in exalting us from a worldly or earthly unto such an heavenly state Ezekiel's Vision therefore of the living Creatures and Wheels I take to be a Representation of the ruling of the God of Israel over his people in a natural state under a Legal or Iudaical Dispensation as the twenty four Elders and the four Beasts represent the same rule in a Christian state under the Dispensation of the Divine life The latter of which is to be fulfilled in the Millennium but the former was never fulfilled completely because the Iews failed of living up to the height of that Dispensation 3. But this Vision of Ezekiel and his other also of the Temple seem to be designed for the like purpose as the Tree of life was planted in Paradise viz. to signifie that Dispensation of life which men in due time were to be admitted unto but not then the natural earthly state of man not admitting thereof 4. So likewise the two mentioned Visions the first of them seems to signifie the Spiritual power wherewith God would have ruled over his people and the last the Spiritual communion he would have had with them with the blessing attending the same if they had walked perfectly with him according to all his righteous judgments in that legal dispensation 5. Hence the close of the Vision of the Temple is The name of the City from that day shall be The Lord is there that is from the time they shall keep and observe all the Laws and Ordinances then delivered 6. And hence the God of Israel on sending Ezekiel to prophesie the ruine of the City and Temple and Captivity of the people does to render their iniquity more heinous shew himself to the Prophet in the glory of that government which their transgressions made them fail of or fall from to be cast off 7. Two instances of their falling from that Government are First their making the Calf whereon God who Exod. 29.45 46. had promised to dwell among them does chap. 33.2 3. say he will send his Angel before them but refuseth to go up in the midst of them lest he destroy them Secondly their desiring a King which is said to be not the rejecting of Samuel but of God to rule over them 8. The Wheels I take to be the same to the four living Creatures as the four Beasts are to the twenty four Elders viz. as the Governed to the Governours 9. And both the Wheels and living Creatures being under the Throne and not rising but as lifted up nor moving but as acted by the spirit which was in both seems to signifie the natural earthly state of those they represent whereby they were as mere passive Subjects to the actings of the Spirit of God upon them like as the Prophets were to
there had wanted an Animal to typifie Reason unless you made Man the Type of both and put the Eagle quite out of office Thus crude and broken is the Remarker's conceit in this matter Again There are good Scriptural-phrases produced about the two flying wings of the Seraphins which he will have the same with the third pair of wings of the Beasts but the Application is methinks much of the Hooks For the two flying wings of the Seraphins Esay 6. signifie the readiness and expediteness of their Ministry enjoyn'd by God to the service of his Church whenas he referrs it to the exalting of ones self from a Worldly and Earthly to a Heavenly state Thirdly That seems a precarious groundless conceit or rather false That the Tree of Life was not set in Paradise for Adam to eat of but to play at Chop-cherry with him and to mock him whenas the Text says The Lord commanded the Man saying Of every tree of the Garden thou shalt eat and I hope the Tree of life was one of them The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast plenary commission if not command to eat of all saving the Tree of Knowledge of good and evil Which had been a mere mocking of Adam if he had no power of eating of the Tree of Life And now fourthly this being a fundamental mistake of the Remarker in the case of Adam the like discovers it self in his conceit touching the Iews and the two Visions of Ezekiel that of the four living Creatures and that other of the Temple God gave no impossible Commands to the Iews But those exquisite descriptions of things touching the Temple by a long and operose Hylasmus and Israelismus set not out what the Iews should have been if they had kept these Ordinances exquisitely but what the Church of Christ would be of which the Iews were a Type in process of time That this is the sense of that Vision the Apocalypse that borrows so many things from it and uses such frequent Allusions to the Temple does sufficiently indicate Nor is there any other sense of the Vision of the four living Creatures as touching the Iews who were not upon condition of legal performances to arrive to that Angelical State that the Christian Church with them will arrive to at last But the Divino-political sense of that Vision which yet is most properly applied to it as repeated in the Apocalypse which relates to the Camp of the Iews a figure of the State of the Christian Church to come is that the Church of God at last will answer the Pattern of the Angelical Kingdom and God's Will will be done on Earth as it is in Heaven Fifthly The Name of the City The Lord is there is the very Indication of the state of the New Ierusalem which is a demonstration it was never intended for the Iews under their Legal Dispensation upon any terms Sixthly Ezekiel is not here sent to Prophesie the Ruine of the City and Temple they both having been destroyed fourteen years before But they being destroyed he in this Hylastick and Israelistick way prophesies of the state of the New Ierusalem which the Apocalypse also describes Seventhly therefore The Iews their making a golden Calf and craving a King whatever other inconveniences it may cause to them it could not make them forfeit that which was never intended them in that state Eighthly If the Beasts be the Governed and the four and twenty Elders the Governours how come the Beasts to be upon the Throne and the twenty four Elders onely about it Ninthly The Wheels and living Creatures being not moved but as acted by the spirit does not signifie an Earthly state in them but the most Divine and Heavenly viz. an Vnselfwilledness in them That they have no Self excursions of mind or will but that the Spirit of life from the eternal mind is the perpetual principle of their motion and rest Tenthly That the four Beasts are not upon the Throne I have shew'd upon that place of the Apocalypse and that he contradicts himself in saying so I observed even now in the eighth Note Eleventhly The burning Coals which are Prunae do not signifie the Spirit of Elias in Men but the Seraphick Spirit in Angels as Seraphin from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has its denomination viz. from burning And the Seraphin are counted of the higher sort of Angels And as for Lamps they are in the description of the scene of the New Ierusalem Apoc. 4. Now for the Temple I say Twelfthly That the whole Vision of the Temple concerns the Christian Church and therefore that command to the Prophet chap. 43.10 11. respects especially the Thyatirian and Sardian Interval thereof that they may repent of all their sins and corruptions and so make what haste they can toward that excellent State of the Church which is prefigured by the Vision of the Temple Thirteenthly As for the Numbers 25000 5000 and 500 Ezek. chap. 45. and 666 in the Apocalypse nothing more can be signified by the former viz. those in Ezekiel than that the New Ierusalem will gratifie even the external man also and his outward senses which the Quinary number does denote namely that even the outward State of the Church then will be rich and glorious according to what is likewise prophesied of in the Apocalypse that the Kings of the Earth shall bring their honour and glory into it And it is the encouraging Prediction of Christ himself Seek the Kingdom of God and his righteousness and all worldly good things shall be added thereto Which will most amply be fulfilled in the Millennial Empire of Christ which is that eminent Kingdom of God upon Earth And for that other Number 666 it is not set down to signifie the most complete carnal politick State but to be a certain character of the Pontifician Hierarchy the two-horned Beast who are discovered to have affected the number 25 which is the root of 666. That is the main drift of that Number though deluding their followers with pleasing Objects of sense may haply be aimed at thereby also Fourteenthly The 18000 measures which is the compass of Ezekiel's City agreeing with the Perimeter of the New Ierusalem whose Solid or Cubick measure is 12000 furlongs in the Apocalypse the true and usefull meaning of that is to assure us that Ezekiel's Vision of the Temple is a Prophecy of the State of the Church which is set out by S. Iohn in his description of the New Ierusalem that men may make no vagaries into any other fancies as the Remarker has done here And the Wisedom and Providence of God is admirable herein Besides if that Externality or Superficiality were aimed at which the Remarker would have signified the measure of the Superficies of the Cube not the Perimeter would have been set down and made use of Fifteenthly The difference of the Mosaical Laws and those of Ezekiel's Temple the greater exactness of these above the other is
Iohn's Time than in Daniel's and as if about 600 years nearer approach to the event predicted enabled him to count the duration of the little Horn with eyes in St. Iohn's time to the punctuality of a year whenas in Daniel's time he could count it onely according to those large measures of Semitimes each of which contains 180 years This methinks looks very uncouthly and absurdly Indeed if he had not counted the reign of the little ruffling Horn with eyes by any parts of time but onely predicted that such a Polity would appear during the fourth Kingdom and then after in the Apocalypse told accurately the time of its duration whether 42 months or 1260 days prophetical it would look unsuspectedly but things being as they are they plainly look derogatorily to that perfection of Prescience in the Spirit of Prophecy to fansie he foretold the time of the Event an hundred and eighty times more punctually at 600 years nearer approach thereto viz. in St. Iohn's time than he did at that distance in Daniel's time as if he wanted that advantage then which he had afterwards Secondly It is plainly suggested by the Spirit of Prophecy chap. 12. from those two places compared together vers 6. And the woman fled into the Wilderness that they should feed her there a thousand two hundred and threescore days and vers 14. And to the woman were given two wings of a great Eagle that she might fly into the Wilderness into her place where she is nourished for a time and times and half a time It is plainly I say hence suggested That the expressing of the duration of the Medial-Visions by 1260 days is not for any more accurate account from some known Epocha of the time of the predicted Event For then the time of the woman's abode in the Wilderness should have been expressed in the first place by those more general and lax measures of a Time and Times and half a Time or seven Semitimes but then afterwards by that more strickt and minute measure of a Day as intimating the event to be predicted even to a set Prophetical Day But it being quite contrary it is a plain insinuation that Daniel's seven Semitimes is the Prophetical measure to estimate the true time of the events by and not those lesser parts of time a Prophetical Day or Month this measure of Daniel being placed not onely after the 1260 days in this and the foregoing Chapter but also after the 42 months there mentioned to be a key to the right understanding of these Variations Thirdly It is apparent that the variation of the seven Semitimes is not intended for any more punctually and restrictively predicting the event for that the variation would then have been onely into 1260 days Prophetical But it being also into 42 months it will entangle the account and make the Prophecy seem to contradict it self and imply things impossible to be possible that is that the Prophecy shall predict true as to time and not true at once For if the Event predicted fall within the last part of time suppose the last Prophetick Month though but a little after the beginning thereof the Prophecy is true but the same or what is necessarily and intimately Synchronal to it not falling out in the last of the 1260 days according to which expression it should do it makes the prediction false And indeed there is the same reason of the last Semitime In the fifth month whereof if the woman go out of the Wilderness the prediction is true but sith it is not in the last month nor in the last day it is doubly false Whence it is manifest that those variations of the seven Semitimes into 42 months and 1260 days are onely Cortical in the external Celature of the Vision are mere Numeral Diorisms not Prophetical Numbers restraining the event to any closer pinch of time than if the duration of the Medial-Visions had been in every place expressed by seven Semitimes Fourthly In the Vision of the two Witnesses who while the Outer Court is troden down by the Gentiles for 42 months do mournfully prophesie 1260 days which is the same time in other Terms the Spirit of Prophecy reducing all at last in this Vision Apoc. 11. vers 8.11 to three days and an half does himself set his Seal to this truth That as to the restrictive prediction of the event there was never greater preciseness intended than what that latitude of numbering by Semitimes did require which is very lax And that by three days and an half three times and an half or Daniel's seven Semitimes are signified that Assertion by invincible demonstration in the Apology I mean by those six solid arguments which the Remarker as eager and keen as he is upon the business to invalidate them has but shewn his own weakness in attempting it is made good to any intelligent and unprejudiced Reader Wherefore by the Reduction in the close of the Vision of the 42 months and 1260 days to Daniel's three times and an half expounding Day by Time first as it does most certainly sometimes so signifie and therefore from the abovesaid arguments as certainly so signifies here we may be assured from the Testimony of the Spirit of Prophecy himself that the onely standing Authentick measure of the duration of the Medial-Visions is Daniel's seven Semitimes But there is a necessity of reducing the signification of Day to that of Time first because a Prophetick day signifies but one natural year but a Time a Prophetick year which is 360 natural years Fifthly The nature of the things predicted to come to pass at the expiration of the Time of the Medial-Visions is such that their accomplishment cannot be effected in the space of a single Prophetical day Such is a considerable breaking the entireness of the Dominion of the little Horn with eyes or of the two-horned Beast the false Prophet or Whore of Babylon the fall of the tenth part of the City and Rising of the Witnesses at which such Acclamations as these are heard in Heaven The Kingdoms of the World are become the Kingdoms of our Lord and his Christ chap. 11. vers 15. And chap. 15. that Song of Moses and the Lamb is sung by the triumphant Harpers on the Sea of glass Great and marvellous are thy works Lord God Almighty Iust and true are thy ways O King of Saints Who shall not fear thee O Lord and glorifie thy Name For thou onely art holy for all Nations shall come and worship before thee for thy judgments are manifest Surely all this must not signifie such small Atchievements as can be brought about in one single year And as Rome was not built in one natural day no more could so great a ruine of the Roman Polity or Hierarchy though but partial be effected in one Prophetical day Which unless we reckon by Semitimes must of necessity be the measure we reckon by Wherefore it is plain from the nature of the things