esse si quis tres Deos credit See Dr. Rainolds De Romanae Ecclesiae Idololatria So plain is it that Idolatry is not confined to the worshipping of an Image Lib. 2. cap. 9. but to the admitting of more Objects of Divine worship then that one true God For the worshipping any more is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews call it and is most frequently and most significantly termed in Scripture Fornication which looks more at the Plurality of the Objects of worship then the Kinds of them For this Spiritual Fornication is committed where we worship any thing besides him that is the Creatour and Conserver of all things CHAP. IX 1. The necessity of knowing what Religious worship is for the discovering of Idolatry 2. The faultiness of the distribution of Worship into Latria Dulia and Cultus civilis 3. That Christ only who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has such a middle Excellency as may admit Religious worship 4. That the excess of Excellency in God above that in Saints and Angels is so infinitely more then the excess of excellency in Saints and Angels above that in Men that it is extremely forced and irrational to allot worship of one denomination to the first and second and not rather to the second and last which they being fellow-citizens might rightly be called Civil 5. That no kind of Religious worship is due to Saints and Angels proved by the Angel's refusing to be worshipped by S. John 6. And also from the near affinity of our natures with theirs 7. To whom Origen pronounces Good men equal nor allows the glorious Stars though they were intellectual to be worshipped 8. That the Religious worship of Saints and Angels is no duty of ours as being reducible to the Precepts of neither Table 9. That Religious worship is but One and due to God only proved from our Saviour's answer to the Devil 10. As also from the Authour to the Hebrews arguing the Divinity of Christ from Religious worship due to him with several other testimonies 11. An Answer to an Objection 1. THus we have found out the adequate latitude of the Object of Idolatry that it is whatsoever is not truely God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks to the Galatians But unless we have also the Knowledge Chap. 4 v. 8. of what is Religious or Divine worship and when or by what we give this worship to that which is not truely God we shall be still at a loss how to discern when our selves or any one else commits Idolatry and when not 2. There are some who for the better palliating their unjustifiable practices have framed a smooth story namely That there are as many kinds of Honour or Worship as there are of Excellency and that therefore there being three kinds of Excellency Divine Humane and a middle betwixt Humane and Divine as that Supernatural grace and glory of the Saints and Angels there are also three kinds of Worship Latria Dulia and Cultus civilis But the distribution had had less fraud and better Logick in it if it had been bipartite for then would have appeared more plainly what kind of Worship they mean by Dulia For they will not have it Civil worship in that it is a distinct member therefrom It remains therefore that it must be Religious worship though they were afraid to speak out what they harbour in their breast For indeed Religion which in its prime and proper sense is nothing else but Cultus Numinis belongs de jure only to the true God and if it be transferred to any thing else it is Idolatry or Superstition But if they would have dealt above-board and like honest men and exact Logicians they should have distributed Honour or Worship first into Religious and Civil and then according to the sense that they intended subdivided Religious worship into Latria and Dulia But this being craftily aimed at and supposed though not so plainly expressed and indeed being the chief thing intended That Religious worship is due to Saints and Angels as well as to God himself I shall direct my answer only against this mistake 3. First therefore I say That that ground of allotting Religious worship to Saints and Angels is very weak namely because they have a middle excellency betwixt God and man For it is plain they have not in a due and strict sense that being a Privilege belonging to Christ alone who is the acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man and therefore may justly be worshipped with Religious worship Wherefore there being nothing that has truly a middle excellency betwixt God and Man as a Zoophyton may be rightly said to have a middle excellency betwixt an Animal and a Plant saving the Man Christ Jesus there is no Creature capable of Religious worship besides him nor is he indeed capable thereof but in virtue of that Mysterious union with the true Godhead and thereby becoming as well God as Man 4. And then again there is another fraud and indeed the more principal and original one in the distribution of these Excellencies immediately into three whenas it had been more faithfully and Logically done to have distributed Excellency first into Created and Increated and then Created Excellency into that of Saints and Angels and that of Men. But hereby the boldness and grossness of their assigning Religious worship to that which is but a Creature would have appeared at first sight the Creatour standing in contradiction to it who is infinitely more Excellent then any glorified creature whatsoever or rather whose degree of Excellency above the most glorious Creature that is is infinitely greater then the degree of Excellency of Saints and Angels above Men. Whence appears what a rash and forced thing it is to hold together two Excellencies betwixt which there is that infinite distance in one common capacity of receiving Religious worship I mean the Divine Excellency and that of Angels and Saints whenas the Humane Excellency and that of Saints and Angels are infinitely nearer one another and therefore infinitely more fit to receive worship of one common denomination to both Which may very well be termed Civil the glorified Saints and Angels and Good men being but fellow-servants and fellow-citizens of that new Jerusalem which reaches from Heaven to Earth according as it is written But you are come to the Mount Sion and to the City of the Heb. 12. living God the Heavenly Jerusalem and to an innumerable company of Angels and the Spirits of just men made perfect Which shews plainly that Saints and Angels and Good men upon Earth are all of one communialty Citizens of the same City the new Jerusalem and fellow-citizens you know do not give Religious worship one to another but only Civil 5. Nor yet fellow-servants as the Angel argues to John in the Apocalyps And I fell at his feet to worship him And he said unto me Chap. 19. See thou doe it not I am thy fellow-servant and
Figurations one individual Beast signifies a Multitude of men ordered together into the Body of a Kingdom 5. But as the great Horn of the He-goat is said to be the first King so the four Horns undoubtedly signified four succeeding Kings in this divided Kingdom in their several series so that four Successions of Individuals so far as they would last were represented under the show of four single Individuals namely those four Horns And truly when it is apparent that one Individual Beast represents the succession of a Multitude for many Ages together who are mortal as well as single men coagmentated into the body of one Kingdom it were a very nice and humorsome thing to stick at the succession of single Persons being represented under the show of one Head or Horn. 6. And that one and the same Beast stands for a Kingdom or Empire from its rise to its fall is plain both in Daniel and the Apocalyps For the Four Beasts are said to rise out of the great Sea Dan. 7. and the destruction of the Fourth is set down in the same Chapter who is supposed to tread down the Third as the Third is after declared to vanquish the Second in the following Chapters And in the Apocalyps the Rise of the Beasts there is set down as also their destruction in the Lake of fire and brimstone Whence it is evident that one Individual Beast represents not onely a Multitude of men under one Government but the Succession of this multitude for many Ages even till it cease to be such a Multitude and consequently the successive Sovereignty of this multitude must be thus far represented be it in one or many by the Head or Horns of such Beasts unless we can phansy a Polity without an Head which would not be a Polity but Anarchy 7. Nor are Irrational Creatures onely made Henopoetick Types of a Multitude collected into one Government but also Rational As it is evident in the Woman in the Wilderness which it were ridiculous to understand of some one single Woman and not of the Body of the Church whose true and living Head is Christ Jesus The Woman also in Esdras signifies Sion or the people of God and it may be the Man there coming out of the Sea has some such sense For why may not one Man signifie a People or Multitude as well as one Woman And it is plain that the people of Israel is called the Son of God Israel my son my first-born And therefore the * 2 Thess. 〈◊〉 Son of perdition and that Man of sin need not signifie one single man or a succession of single men but a Body Politick under one Head of mischievous contrivances By the like Henopoeia also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the false Prophet signifies not one single Person or the succession of such single persons but a Collection or Body of Deceivers combining together under one Government These things are so easie and so obvious that I am afraid I shall seem to have insisted over-long upon them 8. I will onely note a second kind of Henopoeia which is also of useful consideration and that is when things of different natures are comprised under one Type We have a very warrantable Instance of this way of interpreting Prophecie Apoc. 17. where the Angel does declare that not onely Seven Kings but Seven Hills are couched under the Symbol of the Seven Heads of the Beast According to this Analogie it may not be unsafe to interpret Babylon both of the City of Rome and of the Hierarchy the Two Witnesses of the Old and New Testament of them under the Legal and Evangelical dispensation and of Magistracy and Ministery the Horns of the two-horned Beast of the two Imperial Patriarchates of the two Horns of the Bishop's Mitre and of the two-fold power of Binding and Loosing Which second kind of Henopoeia need not seem new nor strange the ancient Pythagoreans and Cabbalists concealing and crowding together under the Symbol of one single Number many and multifarious Notions 9. Zoopoeia is the typifying out some inanimate thing by what has life be it Person or any other living Creature or part of that Creature In which sense the Seven Hills being signifi'd by the Seven Heads of the Beast is a Zoopoeia As also it would be if we understood * Rev. 11. the Two Witnesses of the Two Books of the Old and New Testament and the * Rev. 19. Word of God riding the white Horse of the whole Bible But I shall in its due place intimate that these are but collateral senses and reducible to one more primary one by an Henopoeia The making of * Rev. 6. 〈◊〉 Hell to lacquay by him that rides the pale Horse seems a more absolute Zoopoeia as also that Gen. 4. The voice of thy Brother's Bloud crieth unto me from the ground where the actions of life are given to the bloud of a dead man 10. But we will here take notice also of a second kind of Zoopoeia which may seem less harsh and most elegant and that is when free Actions are attributed to free Agents of which notwithstanding they may be no more the causes then if they were inanimate Beings or not in being at all According to this Figure is that of Virgil in the mouth of Aenea slaying Turnus Pallas te hoc vulnere Pallas Immolat poenas scelerato ex sanguine sumit Pallas being dead is said to slay Turnus though he did nothing here towards the slaying of him but what he suffered onely gave occasion to Aeneas to take revenge According to which Figure of speech a more large Allusion or Parable might be raised As if Aeneas instead of slaying one single man had sacked a City put man woman and child to the sword burnt their houses and left them as an heap of stones in revenge of the death of Pallas he might say of his friend now dead that it was he that inflamed the courage of the Souldiers to scale the Walls that it was he that gave out that just though severe Edict of slaying man woman and child that it was he that burnt down their houses and laid their City level with the ground and lastly that it was he whom they deservedly found a more mischievous enemy to them after his death then while he was living Certainly this Figure of speech would be very intelligible and withall bear along with it an extraordinary height of Rhetorick and Elegancy According to this Scheme is that example in Scripture of * Revel 6. 9. the Souls crying under the Altar O Lord how long c. Which is nothing but a Parable signifying that their death required Vengeance from the Justice of God Eae animae saith Grotius corpore solutae multò magis quà m sanguis mortem toleratam testantur For he had said before Sanguis Abelis vindictam poscit sic animae martyrum Wherefore there is acknowledged a Zoopoeia in both cases
the Horse also signifies impediments in the affairs of the Rider and his contumacy and intractableness if he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard-mouthed the Rider's both fault and affliction And several other things in the Horse are in like manner referred to him that rides him c. 152. And again c. 233. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of all which it is plainly manifest that these Horses are the Symbols of the Conditions of their Riders or of the People over which they are set who are the Beast they ride upon Which will facilitate the understanding of the Visions of the Four Horses in the Apocalyps whose Riders are easily conceived to be Commanders who are properly Emperours and what is signified in the Horses to respect either the Empire or the Emperours themselves Hour See Time Islands That Islands may signifie persons of greater Dignity their eminency or bearing themselves above the Planicies of the Sea does intimate to us But that they may sometimes signifie Temples or places consecrate their being disterminated from other Land as these Edifices are from all other Houses may well allure a mans imagination to believe See Mr. Mede upon the Sixth Seal 8. King and Kingdom If King be look'd upon as one distinct kind of Sovereignty when it is put for Supreme Governour it may either be an Icasmus for every Supreme Governour is to his Body Politick as a King to his or else a Diorismus which is a kind of Prophetick Synecdoche as I have said setting down the Species for the Genus But if it be so as Mr. Mede seems abundantly to have proved in his Regnum Romanum est quartum Regnum Danielis that King and Kingdom in the Hebrew is as large in use of signification as Supreme Power and that Body that is subject thereto be it Kingdom or Commonwealth then to use King promiscuously of any Supreme Power calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Apoc. 17. it is onely an Hellenism and the calling the Seven Heads there Seven Kings needs neither the solution into a Diorismus nor Icasmus but onely an Henopoeia for those Heads amongst them which are conceived to be such a Sovereignty as resides in many 9. And that they are said to be Seven Kings and not seven sorts of Kings that is no unusual manner of speech for we say Four Moral Vertues Five Senses Three Physical Principles Four Passions and the like for three kinds and four kinds of Principals and Passions and so of the rest So the Four Beasts in Daniel that are said to rise out of the Sea are four kinds of Beasts not Individuals of the same kind And the Two Witnesses in the Apocalyps are Two several kinds of Witnesses as Grotius himself acknowledges But were it not that use has made it thus familiar to call seven sorts of Kings seven Kings were a Diorismus the speech being more restrained and determinate For an Individual is more determinate then the Species and the Species then the Genus So little difficulty is there in calling seven sorts of Supreme Governours Seven Kings as the Text of the Apocalyps does chap. 17. 10. 10. Leopard Achmetes c. 272. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Leopard signifies an unreconcilable Enemy And in the same Paragraph he saith If a Commander dreams that he fights with this Animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum hoste potente fraudulento formidoloso bellum geret Locusts That Locusts signifie numerous Armies of men pillaging and destroying a Country is plain from Joel 1. 6. For a Nation is come up upon my land strong and without number whose teeth are the teeth of a Lion and be hath the cheek-teeth of a great Lion He hath laid my Vine waste and hath barked my Fig-tree he hath made it clean bare and cast it away the branches thereof are made white By Nation the Jews and Vatablus with others understand a multitude of Locusts but that is but the Type The Persians and Babylonians as also other Nations that were to lay waste Judaea are signified thereby according to Munster and Clarius Grotius also interprets it of the Armies of Phul and Salmanasser Also in the next Chapter vers 2. the gloominess and darkness of that day is imputed to the cloud of Locusts that flie in the aire and their sudden lighting on the place compared to the morning spread upon the mountains And v. 3. The land is as the garden of Eden before them and behind them a desolate wilderness namely by reason of their devouring all the green herbs where-ever they come That is the Interpretation of several Hebrew Expositors as also of Vatablus Castalio Drusius Liveleius But Munster and Grotius expound it of the numerous Armies of the Babylonians and Assyrians that were to waste and destroy Judaea Achmetes c. 300. according to the mind of the Indians Persians and Aegyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter part of which Aphorism is to be referred to the Indian Onirocriticks and does assuredly allude to that of Joel And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any King or Potentate see Locusts come upon a place let him expect a powerful multitude of Enemies there and look what hurt the Locusts doe the enemy will doe mischief proportionably 11. Male-child As the Woman that brings forth is not a single woman but the Apostolick Church so the Child must not be a single person but a company Apoc. 12. to which Grotius also subscribes And Andreas upon the place Filius masculus est Ecclesiae populus the Mystical Christ. Totus enim Christus Caput Corpus est as * Cassandr Consult Art 7. Cassander has noted out of S. Austin If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore may be understood of a Multitude under one Head why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 3 Measure See Balance Mark See Character Mill. Achmetes out of the Onirocriticks of the Indians c. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any one dream he has a Mill grinding he shall prosper in his employment and live in affluence proportionably to theâ—… thickness and fairness of the Mill-stones c. And cap. 195. out of the Persian and Aegyptian Interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Month. See Time Moon See Sun Moon and Stars 12. Mountain Mountain may have several significations As first it may signifie the Temples or Holy places of Idolaters of which there is frequent mention in Scripture under the title of High places Jer. 3. 23. according to the vulgar Latin Verè mendaces erant colles multitudo montium verè in Domino Deo nostro salus Israel Upon which Grotius Colles illi in quibus Idola colebantur nos deceperunt Secondly Mountains signifie Cities Esa. ch 13. 2. concerning Babylon Lift ye up a banner upon the high mountain Forerius out
man But there is no numbering of one Number given but by extracting of the Root 10. Wherefore as the Square-Root of 36. may rightly be conceived to detect that that famed Tetractys had a relation to the Hexameron of Moses and signified that every Day 's Creation had its Foeminine Principle as well as Masculine the First it self not excepted which is consonant to that Aphorism of the Jews Nulla virtus divina descendit sine indumento and to Moses his assimilating the First Day 's Creation to Light so the Square-Root of this Number of the Beast may also detect to whom this Vision of the Two-horned Beast doth belong And I have already shewed in my Mystery of Godliness that the Root of this Number is 25 and that Book 5. Ch. 16. Sect. 8. it does plainly agree with several substantial Observables concerning the Church of Rome and their City and that in a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 12 which is the Root of 144 the number of the Regiments that appear with the Lamb on Mount Sion Which things being sufficiently cleared in the said Treatise and may be more copiously understood out of Mr. Potter I shall spare to speak any thing farther of them in this place but wholly remit the Reader thither for satisfaction 11. In the mean time I will not stick to conclude that it is apparent Paral. 2. Agr. 9. partly from what I have delivered there and partly from what is added in this place That the Seat as well of the Two-horned Beast as of the Whore is at last in their respective Visions determined to Old Rome as being the most permanent and conspicuous Residence of the Apostatized Priesthood and such as by being so notorious an Instance of this Wickedness becomes a Measure and Rule of comparing and judging of the greatness of the Apostasy of other Churches by their nearer accession and agreement to this Queen of Harlots And therefore by intimating the Name Number and Seat of this chief part of the Apostatized Clergy it gives us the clear knowledge and fast apprehension of the whole corrupted Body and all the parts thereof where-ever and how long soever they be found within the Boundaries of the Roman Empire But when once they are swallowed up and washed off by some extraneous Power and fall under the Jurisdiction of some other Empire I must confess though we may judge these too by this measure I do not see how they then can so well be concerned or aimed at in these two Prophecies both the Two-horned Beast and the Whore being look'd upon as Riders and Guiders of the Beast with seven Heads and ten Horns and therefore supposed within the Roman Empire Which is a plain cause why these Prophecies have laid so fast hold on the Church of Rome in the conclusion of them as if she were in a manner solely concerned For it was fit so to doe by reason of her Permanency in Duration as well as Eminency in wickedness Which may be one reason also why this body of the adulterate Clergy is called the Beast with two Horns because all those Patriarchates annumerated to the Greek Church were betimes swept away a new Empire overflowing them whenas the Patriarchate of Constantinople was free from this inundation till about two hundred years ago So faithful is the Spirit of Prophecy in the Prefiguration of Events as he may easily see that pleases to consult History In the mean time as I said it is manifest enough that the Seat as well of the Whore as the Two-horned Beast in each Vision is determined to Old Rome Which is the last Agreement of our first Parallelism 12. As the last of our second is That the Seat of the Seven-headed Par. 2. Agr. 1â—… Beast is left free in either Vision and not fixt to any Metropolis Indeed the Seven Heads of the Beast being also interpreted of the Seven Hills of Rome it is apparent that the Beast has some relation to that place and must have some Title or denomination from that City else why should the Beast's Heads have any thing to doe to typifie those Seven Hills But the Prophecy as it were datâ operâ declining the fixing the Imperial Seat of the Seven-headed Beast bestows that Privilege on the Whore assigns her the Seven-Hilled seat saying The seven Heads are seven Hills where the Whore sitteth Which is admirably agreeable to the event For indeed Rome has been the constant See of the Whore but the Seat of the Seven-headed Beast has been very changeable some time at Rome then at Constantinople and lastly in Germany 13. And thus we have seen the exquisite Congruity and Coincidence of all the parts of the Visions of these Thirteenth and Seventeenth Chapters one with another which though they be so accurately correspondent yet I must confess not altogether so adequately but that the Vision of the Whore bears a more press and close respect to the Church of Rome all along and besides the plain designment of her Seat which is common to both her gorgeous attire and bloud-thirstiness or rather her being so lavishly bloud-drunk as she is described seems to appropriate the Vision more peculiarly to her then the Greek Church Which Drunkenness as well as Gorgeousness of Apparrel though it be not all along the reign of the Whore yet according to the nature of these Prophetick Figures which exhibit the whole Succession of affairs under one joint show they were without any discrimination to be represented at once Which Consideration may take off any the like scruple in these Prophetick Schemes and Representations For what was done but for a while adorns those Images as much as what is permanent there being no mention of Succession of time but all represented at once 14. And therefore though that Inscription Mysterium upon the Pope's Crown which was questionless in imitation of the Inscription on Aaron's Mitre all his vestments and ornaments being so industriously imitated in the Pontifical Habiliments be now turned into Julius Pontifex Maximus yet it is not the less probable that it was glanced at in this Description of the Whore The truth of which Story Bishop Dounham does assert with all imaginable confidence Quod autem ait in fronte Meretricis De Antichristo lib. 1. cap. 7. scriptum fuisse nomen Mysterium id in Romano Pontifice completum esse pro comperto habemus Which passage is so confessed a truth that Lessius in his Answer to King James could not deny it Wherefore as our Saviour Christ's uttering that first verse of the twenty second Psalm My God my God why hast thou forsaken me intimated to the world that the whole Psalm was a Prophecy of his Passion so this first word of the Name of the Whore of Babylon on the Papal Tiara was an indication that the whole Name or Title belonged to the Pope with his Clergy and that they are this Great Whore that has made drunk the
Christian again and Apostolick according to this Vision 6. That these Visions of Tyre must needs have a further meaning then what literally concerns that City 7. An Exposition of the eighteenth verse of the last Vision comprising the Prediction of the Reformation of Rome Pagano-Christian 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a general reflexion upon the appositeness of these four last Prophecies for the setting out the Merchandising of the Church of Rome in the management of her Ecclesiastick Affairs 1. THat there must be some such Mystical sense as this in the general of the Burning of Babylon and of this Lamentation over her my Joint-Exposition does make good it being manifest there that the Whore of Babylon and the Two-horned Beast are all one and that consequently not a City but a Polity is understood thereby And Alcazar himself interprets this desolation not in a literal sense but mystical understanding thereby the Conversion of Rome Pagan to Christianity as I do of Rome Pagano-Christian to the pure and Apostolick Christianity again Which seems to be intimated in the Vision of Tyre which in the Mystery is the same with the burning of Babylon And the Spirit of God seems of set purpose to point us thereto by the transplanting so entirely the Phrases of the Visions of Tyre in Ezekiel and Esay into this Apocalyptick Vision of Babylon as if he had a minde that we should take notice of a fourth Appellation of this Mystical City that it is as well Tyre as Sodom Aegypt and Babylon But whereas Alcazar would have Rome Pagan understood by Tyre I conceive that in Ezekiel Rome Pagano-Christian in Esay both Rome Pagan Christian and Pagano-Christian is typified as we shall briefly see and it is not out of our way these Mystical Merchandises being still concerned therein 2. Behold then how lively that High Priest at Rome is set out first in Ezekiel under the Type of the King of Tyre Chap. 28. Ver. 2. Son of man say unto the Prince of Tyre Thus saith the Lord God Because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the Seas yet thou art man and not God though thou set thine heart as the heart of God Is not this plainly he that sits betwixt the Seas in Italy and exalts himself above every thing that is called God But this belongs more properly to that part of Antichristianism that is opposite to the Divine Grace of Humility 3. Behold thou art wiser then Daniel there is no secret that they can hide from thee This is onely a Diorismus but sets out the pretended Infallibility and unerring Inspiration of that grand Pseudo-prophet at Rome as it may also glance at their exquisite cunning and sagacity and general Intelligence for the management of their Affairs And some interpret the Text of Political Wisedom wherein Daniel was also eximious And indeed the very pretence of Infallibility in Divine things is in this False Prophet onely a Trick of Policy and the direction of their whole frame of Policy entirely carried to the getting of Power and Riches In pursuance whereof they will not stick to alter null or abrogate the Laws Institutes and Decrees of God himself Which some would phansy to be alluded to in the name of Daniel which signifies the judgment of God as if they could make Laws and Decrees more judiciously then He whenas they are nothing but politick Contrivances for getting of Wealth as I said and is plainly intimated in the following verse 4. With thy wisedom and with thy understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures 5. By thy great wisedom and by thy traffick hast thou encreased thy riches and thy heart is lifted up because of thy riches This is that Mysticall trade which we have already taken notice of in the foregoing Vision of the Ruine of Babylon The following verses to the tenth are a Commination of his destruction at the end whereof it being added Thou shalt die the death of the uncircumcised c. it implies that this King of Tyre in the Prophetick style is a Jew which in the Apocalyptick Visions sounds as much as Christian whether in profession or in truth Which is a farther Intimation of the Mystical meaning of this Prophecy 3. But these things are still farther cleared in the following Vision in the same Chapter Vers. 12. Son of man take up a lamentation upon the King of Tyre and say unto him Thus saith the Lord God Thou sealest up the full summe of wisedom and perfect in beauty That is to say There is no policy nor splendour of Empire to be compared with that of the Bishop of Rome 13. Thou hast been in Eden the Garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beryll c. Adorned like the Whore of Babylon for precious Stones and Jewels as well he may the Whore and He being in signification one and the same thing But in that he is said to be in the Garden of Eden what can be more sutable to the pleasantness and deliciousness of Italy which is accounted the Garden or Eden of Europe 14. Thou art the anointed Cherub that covereth and I have set thee so thou wast upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire The sense is Thou art look'd upon as the Infallible Oracle of Christendom for from the Cherubims did God speak and thou art also that High Priest walking in his Sacerdotal Vestments upon which were those glistering stones that shone like fire and were an Emblem of the * See the Appendix to the Defence of my Philosophick Cabbala Chap. 5. Sect. 3. Sun according to the ancient Cabbala Which height of Dignity though thou mayest be forward to ascribe to thy self and thy own activity and policy yet thou art to know that all power is from me and that it is by my strength that thou standest 15. Thou wast perfect in thy ways from the day that thou wast created till iniquity was found in thee That is to say There was no evil nor defect in thee from thy being created Bishop of Rome for Episcopacy is of my Institution untill thou didst degenerate into Superstition and Idolatry and forsookest the first Apostolick laws of thy Creation and broughtest that sad Apostasy upon Christendom 16. By the multitude of thy Merchandise they have filled the midst of thee with violence and thou hast sinned Therefore will I cast thee as profane out of the Mountain of God and I will destroy thee O covering Cherub from the midst of the stones of fire By the multiplying of thy merchandises such as I have described in the foregoing Vision of Babylon thou committest injustice these are thy * Apocal. 9. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast laid violent hands on those that
like extravagancy in his interpreting the Stone cut out without hands of the same People 7. The unsoundness of that conceit more particularly discovered 8. The Kingdom of the Lagidae and Seleucidae farther proved not to be the Fourth Kingdom from the Coexistence of the Ten Kings according to Type 9. From their vastly-differing Periods the one ending according to Daniel presently after Antiochus the other not before the Day of Judgment 10. From Daniel's making the great Horn the first King in the Third Kingdom and four lesser to grow up after him on the same Goat's Head 11. From the four Heads of the Leopard which are the four Successors of Alexander in this Third Beast or Kingdom and from Daniel's reckoning Antiochus in the latter end of this Succession 12. That the little Horn does of necessity appertain to the Roman Kingdom become Ten-horned and Pagano-Christian at once 13. That it is of equal duration with the Whore and Two-horned Beast and at least coincident in time with them and the Beast restored 14. From which Equality and Coincidence be is discovered to be the Whore or Two-horned Beast 15. That the Patriarch of Rome is more especially concerned in this Type 16. The exquisite Applicability of the Characters of this Horn to the said Patriarch 17. The Application of those Characters that more particularly concern his opposing the Regal Office of Christ. 410 CHAP. XIV 1. The Vision of the Rider of the white Horse Apocal. 19. proposed 2. A general account of that Vision 3. What meant by the white Horse what by the flammeous eyes of his Rider 4. What by his Name known onely to himself 5. What by his garment dipp'd in bloud and that this as also the precedent Characters are applicable to Christ's Body the Church 6. The meaning of the Sword coming out of his mouth 7. And of the treading the Wine-press of God's wrath 8. The meaning of the Inscription upon his thigh in reference to himself 9. As also in respect of his Church to which it is applicable As also the treading of the Wine-press and the Sword coming out of his mouth 419 CHAP. XV. 1. That the rest of the Sacred Titles of Christ are referrible to the Prophecies we have already treated of 2. As likewise all the Oppositions to the Divine life in general saving that of turning the Church into a City of Merchandises 3. Which seems predicted in the Lamentation over the Ruines of Babylon Apoc. 18. Ver. 11. The meaning of the eleventh twelfth and thirteenth verses Ver. 14. Of the fourteenth fifteenth and sixteenth Ver. 17. Of the seventeenth eighteenth nineteenth and twentieth Ver. 21. The Exposition continued from the twentieth to the end of the Chapter 423 CHAP. XVI 1. This mystical sense of the burning of Babylon confirmed out of his Joint-Exposition and from Alcazar's Interpretation and that the same is prefigured in the destruction of Tyre 2. How lively the Patriarch of Rome is typified in Ezekiel by the King of Tyre 3. Another Vision to the same purpose in the same Prophet 4. A third Vision in Esay concerning Esay 23. Tyre typifying Rome Pagan Christian and then Pagano-Christian Ver. 18. That Tyre that is Rome will be reformed from her Pagano-Christianism and become purely Christian again and Apostolick according to this Vision 6. That these Visions of Tyre must needs have a farther meaning then what literally concerns that City 7. An Exposition of the eighteenth verse of the last Vision comprising the Prediction of the Reformation of Rome Pagano-Christian 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a general reflexion upon the appositeness of these four last Prophecies for the setting out the Merchandising of the Church of Rome in the management of her Ecclesiastick Affairs 429 CHAP. XVII 1. Their lying Legends perstringed in S. Paul's Prophecie of the Latter times 2. A more full Prefiguration of that Antichristian Opposition that is against Faith in part of his Prophecy of the Man of Sin 3. A clear Exposition of that part of the Prophecy 4. Strictures in the Apocalyptick Visions to the same purpose 5. The Pride of the Bishop of Rome prefigured in the King of Tyre as also his Downfall and how 6. His gorgecus splendour set out both in the King of Tyre and in the Whore of Babylon 7. The Pride and Downfall of this Patriarch typified in the King of Babylon The meaning of the twelfth and thirteenth verses Ver. 14. The meaning of the Prophecy from the fourteenth to the nineteenth verse Ver. 20. An Explication of the twentieth verse 10. Farther Prefigurations of the Papal Pride in the Whore and the little Horn. 11. An easy and genuine Exposition or Paraphrase of the thirty sixth and the thirty seventh verses of the eleventh Chapter of Daniel wherein the Impious Self-elation of the Bishop of Rome is clearly foretold 12. That the sense of the two following verses of this Prediction may be still the same with Mr. Mede's 435 CHAP. XVIII 1. That the truth of the foregoing Paraphrase may be assured out of Saint Paul's Prophecy of the Man of Sin The three first verses thereof interpreted Ver. 4. Wherein this Man of Sin exalteth himself above all that is called God and what it is to snew himself to be God Ver. 5. The meaning of to be revealed in his time and what that is that withstandeth Ver. 7. The Mystery of Iniquity doth already work how to be understood and who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what the meaning and manner of his destruction with an intimation of the exquisite Applicability of this Prophesy to the Papal Power and Imposture 2. A short Parallel betwixt the little Horn in Daniel and this Son of Perdition 441 CHAP. XIX 1. A summary Proposal of Grotius his Exposition of the foregoing Prophecy 2. That the coming of Christ in this Prophecy cannot be understood of the Destruction of Jerusalem 3. Nor Apostasy attributed to Caius nor he said to sit in the Temple of God nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit so well with Vitellius 4. That Caius his purpose of placing his Statue in the Temple was no Mystery of Iniquity but gross Prophanevess 5. Grotius his ridiculous luxation of the sense of the Prophecy in making Caius the Man of Sin and Son of Perdition concealed by Vitellius his standing in the way and yet upon Vitellius his removal not Caius but Simon Magus to be the man revealed and destroyed 6. That in all likelihood the Story of Simon Magus is a Fiction and from what Occasion 7. That if it were true it is not so applicable this wicked man Simon being not consumed by the Spirit of Christ's mouth but onely his Coach and Horses 8. That Grotius makes Paul prophesy of things past his Epistle being written ten years after Caius his death with a full Answer to Grotius his first Argument to the contrary 9. An Answer to the