the end shall not be then at what moment it is to be expected Wherefore that of Christ remaineth without doubt in the same meaning as the words do properly shew The Angells themselves know not the very last day We verily believe this day by faith and have many tokens of its drawing neere but I suppose we fail of any account that may bring us to any neere knowledge thereof If any think I have opened a window to security by removing the bounds of it so far off let him know if the shortnesse of this life and the end uncertain move him not neither will the neerenesse of this day move him any whit at all What matter makes it whether Christ himself come to judgement in the sight of all men or thou be drawne to judgement at his Tribunall Seate or oughtest thou not be carefull of thine own end unlesse the end of the whole world do accompany it Let the wicked be filthy still yet this thought will easily shake off sâ—curity from the godly though this revealed truth may not a little bridle the tongues of the wicked which draw all things into doubt whiles they read of fixed termes in some mens workes and by use learn them to be deceived by conjecture As if the errour of blinde man and such verily are the sharpest sighted in Divine Matters should be a sufficient Argument to subvert the truth of God We may be deceived in obscure things and not plainly delivered to us of purpose yet the Divine Truth doth neither deceive nor is deceived as they too late shall finde which have despised it But let this be an end of this plain exposition A Prayer EXceeding praise be to thee O mercifull Father together with the Sonne and holy Ghost which hast so much respected our infirmity that thou hast vouchsafed to inform us of things to come even to the last end Whereby and by the vse of times past we may be confirmed in thy truth and not run headlong into unforeseen mischiefes in the knowledge of things to come Let not this knowledge vaniâ—â— without fruite I beseech thee but bestow the comfort thereof upon thy Church that she looking into the glory of thy Children may despise all the troubles and deceitfull delights of this life and may constantly proceed to that mark for which the Crowne is laid up in Christ Jesus To whom with thee O Father and with the holy Spirit â—e all honour praise and glory for ever and ever Amen The Popes SPECTACLES Or his CLJMACTERJCALL yeere calculated in August Anno 1623. BRiefe Notes out of severall Expositors of the Revelation touching the rising and fall progresse and finall destruction of the Enemies of the Church with some other observances out of divers writers St. John wrote his Revelation and sent it to the seven Churches in Asia minor now called Natolia He wrote it Anno 97. as Eusebius saith in 99. as Irenaeus saith He dyed under Trajan 109. as most say But Ierome and Nicephorus say in 100. This Prophesie is of things to come and not of things past as is well observed by Master Brightman It is to be observed for the better understanding of this Prophesie what names and Titles the Revelation giveth to the adversaries of the Church which are as followeth The first and last adversaries are called a dragon an open and perverse enemie to Christianity which were the heathen Emperors and now the Turkes as the best expositors understand it The second and third after the Dragon are two beasts the first out of the Sea the second out of the earth The fourth is called a Whore and Babylon chap. 17. 1. and 5. Also that Whore is called the great City c. which in Saint Iohns time was onely Rome The Dragon the first Adversary was destroyed by Constantine the great in overthrowing Dioclesian Maxentius and Maximinian Anno 311. he began his Raigne Anno 306. or 307. After the overthrow of the Dragon a Beast ariseth presently out of the Sea which Brightman expounds erroneous doctrine so likewise hath he Ecclesiasticall Government And in Constantines time Rome was called the first Sea Constantinople the second Alexandria the third Antioch the fourth and Jerusalem the fifth And so the Romanists at this day style the Popes jurisdiction The other beast riseth out of the Earth which is the Popes spirituall and Temporall power or rather his deare friends the Antichristian Emperours because it is said verse 11. that this beast caâ—â—â—th all that dwell in the earth to worship the first Beast which is the Pope for they were his first builders and are his chiefe pillars c. He is likewise called the Beast which was and is not Chap. 17. 11. by which is meant the Romane Empire in the West which lay voide three hundred twenty five yeeres from Augustulus to Carolus Magnus Also the Beast was taken and with him that false Prophet which wrought miracles c. Chap. 19. 20. which seeme to make them to be two distinct persons Thus also is Rome plainely described to be set on seven hills and ruling over the Kings of the earth which make Bellarmine and Râ—bira both Iesuites to confesse that Rome is the Whore there meant Rome also maintaines Idolatrie and Superstition in her Religion Government and Policie which in Scripture is called Whoredome then the Pope is not the Whore but one of the Beasts or Bawds rather if you will to the Whore For example he maintaines Stewes in Rome yeelding him yeerely 40000. Duckets and receiveth yeerely of Curtizans 50000. Duckets and granteth dispensations to his Cardinals to use Sodometry in the three hot moneths of the yeere I would know of any Iesuite whether the Pope can pardon a sinne before it be committed c. As he did Hâ—nry the 8. to marry his brothers wife the King of Spaine his Neece the Arch-dutches Albertus whom she might call Brother Uncle and Cozen. And so I leave it to the indifferent to judge whether he be the Whore the Beast or a Bawd The Whore is said to sit upon a Beast Revel 17. the Pope is this whores only stay and prop quis nescit And so Iunius Napier and Brightman take it but Downam thinks it meant of the Germane Emperours whose punishment and destruction is described Chap. 17. and 18. vers 3. and 4. In the thirteenth chapter it is said that the first beast is wounded and healed by a Dragon before the arising of the second Beast which Dragon some say was Athaulphus that wounded Honorius the Emperour Ann. 414. Others say Odoacer who overthrew Augustulus the last Romane Caesar Another viz. D. Forbes now a Bishop in Scotland saith it was Theodoricus the Ostrogoth Ann. 476. Others Alaricus a Goth that sackt Rome Anno 541. These were all heathen Kings and therefore accounted among the Dragons whereof one healed the first Beast viz. the Pope Quere After this Rome was under the Exarches of Ravenna 197. yeers which were Christians then under
the Lumbards 56. yeers which at first were heathen and after Arrians and had but a part of the Empire In this time the Visigothes ruled in Spaine the Aleins in Guines and Gascoine the French men in the residue of France the Vandalls in Africke the Sâ—xons in Britain the Ostrogoths in Mise and Hungarie the Herules and Turinges in â—talie and Rome Only the name of the Empire remained with Zeno in the East Transamundus King of the Vandalls in Africke banished 220. Bishops Ann. 459. About the time was great alteration of States and Kingdomes Carolus magnus overthrowing the Gothes and Vandalls with Alaricus and the Lumbards was by Pope Honorius made Emperour of the West Anno 802. Mâ—lancthon and Lanqâ—et So from Augustulus to Carolus Magnus the Empire was void 325. yeers wherein saith Eraesmus Antichrist was to arise Downam Napier and Brightman say he rose when Constantine removed the Empire out of the way to Constantinople It is true then the whore conceived the monster but she bore him in her womb 35. yeers before she brought him forth to the fight of the world 2. Thess 2. He that withheld was taken away by Constantine 311 when he overthrew Dioclesian Maxentius and Maximinian the last of those Dragons neither is he there said presently to appear or be borne into the world Chap. 13. 11. and 12. The second Beast after his rising causeth the earth and them that dwell therein to worship the first Beast whose deadly wound was healed These were the Emperours as Phocus who gave the first title of universall-Bishop to Boniface the third Bale saith he was a Britain first named Wenefridus Anno. 606. Pepin and Charles the great who gave great revenews to Leo the third But these were of the Race of the second Beast and not of the Dragon About 100 yeers after the death of Charles the Roman Empire came to Otho the first German Emperor Ann. 9â—6 After in 996. the Eel ctors of the Empire were ordained by Pope Gregory the seventeenth and Otho the third Neither were Boniface or Leâ— the first Beast as some take it for the two Beasts were bred and born long before as hereafter will plainly appear Thus much shall suffice to distinguish between the Dragon the Beast the false prophet and the whore Rev. 20. 2. The Dragon called also the devill and Satan is bound for 1000. yeers his first binding by Constantine continued untill Zadok the first Emperour of the Turks which was 1310. This dragon began to breed Anno 1051. but was not of full growth untill Ottaman the first Emperour Anno 1300. Then the Dragon and Satan compassed the tents of the Saints and the beloved city Rev. 20. who were the Christians In this time the Christians recovered again Ierusalem and held it 92. yeers Chap. 11. 3. The two witnesses 〈◊〉 and their corpes lying in the streets of the great city unburied three dayes and a half is expounded by Brightman to be the decree of the Councell of Trent the Pope and Charles the fifth dated the eight of April 1546. Calling the scriptures a dead letter as Pope Innocent had before decreed And so the scriptures were but as a dead corpes for the space of three yeers and a half Sleydan untill the coming of Mauritius and the men of Magdeburg who made the said councell to â—â—ie the ninth of November 1549. This councell continued by fits 17 or 18 yeers The Emperour with the consent of his brother Ferdinando and the Princes of Germany suffered the Scriptures again to be read in their mother tongue by a decree at Ausburg the seventh of October 1555. when the two witnesses were set again upon theiâ— feet Chap. 11. 13. And then the tenth part of the city is said to fall which was England Denmark Swetia and a great part of Germany fell then away from the Romish Religion or sea Napier takes it to be meant of the councell of Constance which began Anno 1414. These two witnesses are to prophesie 1260 dayes clothed in sackcloth which are so many yeers and then they are to be slain Wherefore they must not begin at Constantines time as Napier and Brightman suppose but a little after his death at the Councell of Ariminum where above 200. good Bishops opposed the multitâ—de of the Arrians Lanquet saith it was held Anno 361 Melanâ—thon 362 from thence the 27 of September it was removed to Seleâ—cium From whence adding 1260 yeers it will fall out to be about 1620 or 1621. About which time was the losse and fall of those two famous Churches of Bohemia and the Palatinate or if you will the great afflictions that fell on the two Churches of France and Germany which caused a great rejoycing among Papists in all places But if I might see them upon their feet again either in Anno 1624 or 25. I shall be confident it was meant of them Parker who wrote upon the crosse and died at Frankford saith by learned Brightmans leave that by the Angel powring out his viall on the sun is meant some great affliction to fall upon some Church And the Angel shewing Iohn the destruction of the whore out of the wildernesse meaneth that he which shall destroy Rome his country must be first made a wildernes which he saith is some Protestant or Lutheran State Chap. 12. 14. The time times and half a time must agree with the sixth verse of the twelfth chapter where the woman is fed in the desart 1260. dayes which make three yeers and a half Also they say it was the custome of the Prophets to account yeers by moneths weeks and dayes as Num. 14 34. Ezeâ—h 4. 5 6. The 70. weekes in Daniel must of necessity be 490. yeers 40. dayes and Nineveâ— shall be destroyed Ionah 3. 4. which came to passe just 40. yeers after by Cyaxares And thirteene yeers before the desolation of Ierusalem by Nebuchadnezzar Eusebius Of the times of the alteration of States Nineveh the Imperiall city of the Assyrians was distant from Jerusalem north-east 648. miles And Anno mundi 3238 and before Christ 730. Merodach a Chaldean slew Senacharib and his sonne Asarhaddon and made the Aâ—syrians subject to the Babylonians Babylon is 680. miles from Ierusalem towards the east About 536. yeers before Christ Babylon was taken by Cyrus And so the Empire of the Babylonians came to the Persians Persepolis their chief city was from Ierusalem 1240 miles towards the east about 302. yeers before Christ Alexander magnus overcame Darius and translated the Empire to the Grecians Their chief city Philippi was distant from Ierusalem 954 miles north-east A little before Christs time Iuliâ—â— gat thâ— name of Emperour but it was setled in Augustâ—â— at the birth of Christ So much of the sâ—cond of Daniel 1. In the eleventh chapter the two witnessâ—s prophesie clotheâ— in sackcloth 1260. dayes In the twelfth chapter the woman is nourished in the wildernesse 1260. dayes 2. In the eleventh the holy city shall they tread
my love untill she please 6 Who is she that commeth up out of the wildernesse like pillars of smoake perfumed with myrrhe and incense and with all the spices of the merchant 7 Behold his bed which is Solomons â— threescore strong men are round about it of the valiant men of Israel 8 They all handle the sword and are expert in war every one hath his sword upon his thigh for the feare by night 9 King Solomon made himselfe a palace of the trees of Lebanon 10 He made the pillars thereof of silver and the pavement thereof of gold the hangings thereof of purple whose mids was paved with the love of the daughters of Ierusalem 11 Come forth ye daughters of Zion and behold the king Solomon with the crown wherewith his mother crowned him in the day of his marriage and in the day of the gladnesse of his heart The Analysis HItherto hath beene spoken of that milder time of the Church after the return from the Captivitie both of the time neere and farther off Now shall be shewed a more troublesome time by the absence of her beloved which in vaine she seeketh in her bed verse 1. in the Citie verse 2. or among the watchmen of the Citie verse 3. but at length she findes and holds him verse 4. and 5. And thus â—ar to the birth of Christ The rest of the time unto his death is as it were an overseeing of the marriage whose preparing is in respect of the Bride verse 6. in respect of the beloved and his bed verse 7. 8. His Litter verse 9. 10. The solemnity of the Marriage which giveth us a King Crowned verse 11. And his love very comely c. Chap. 4. 1 2 3 to the 7. THE EXPOSITION Vers 1. By night on my Bed I sought him whom my soule loveth I sought him but I found him not OF all the space of time untill the break of the day that is to say that day wherein Christ dyed worthy of memory is that night which the Spouse now speaketh of The weaker sort might be afraid lest Christ had altogether forsaken them now they could not finde him to helpe them whom yet they hoped to be neere at hand in the bordering mountaines as is generally shewed in the last verse of the former Chapter This calamity is declared in seeking her beloved which is first begun in her bed in this verse Now her bed is the Temple as before Chap. 1. 16. Our bed is greene This search was made in the night namely when the true worship of God was much obscured and altogether over-whelmed with night-like darknesse The Church therefore complaineth it was such a time wherein true Religion was trodden down so that Christ whom the faithfull thirsted for was no where to be found in his true worship These things then belong to that desolation which Antiochus Epiphanes brought upon them who robbed the Temple forbad Sacrifices offered Swines flesh in the Temple constrained them to worship strange gods compelled them to leave circumcising their children burned their holy Bookes and left no manner of wickednesse unattempted This wofull spectacle Daniel did manifestly declare almost 300. yeeres before Chap. 8. 9 10 c. and 11. 28 29 c. And it is said to be done 1 Maccab. 1. from the 23. verse to the end of the Chapter The Temple was not cast down as by Nebuchaduezzar but wofully deformed and shut up from the true worshippers whence she saith She sought him in the Bed but found him not The Bed remained empty and Christ was gone Vers 2. I will rise now and go about the Citie in the streets and in the broad wayes I with seek him whom my soul loveth I sought him but I found him not The second search which sheweth that Christ was not only absent from the Temple but likewise was not to be found in the holy city If every corner were sought never so diligently there could bee found no footstep of piety The cruelty of Antiochus wrought this effect who after he had sacked the city burnt it with fire overthrew the houses and walls carried away the women and children captives guarded the upper city with murtherers put the citizens to flight and made the city an habitation of strangers c. 1 Mactaâ— 1. 33. 34. 35. and 40. No marvell if among the dregs of such most desperately wicked men her beloved could not be found But what could be more elegantly spoken to foreshew this desolation of the city Vers 3. The watchmen that go about the city found me to whom I said Saw ye him whom my sout loveth She seeking the city in vaine lighâ—eth on the watchmen of whom she enquireth of her beloved saying Have ye seen him whom my soul loveth She stayes not till they examine her but begins to question them The watchmen keepers of the city are the holy Priests who as much as they may hold fast keep the truth in these dark times And are â—aid to have found the Church wavering being driven from her seates The chief of these were Mattathias the father of the Maccabees and his sons who valiantly answered the Kings servant requiring them to sacrifice If all Nations fell away from the worship of their elders yet be aâ—d his children and brethren would walk in the Covenant of their eldâ—rs and not transgresse their worship to the right hand or to the left 1. Macca 2. 19. 20. Such faithfull men then found the Church which yet gave her no answer they were so astonished as their silence here declareth Vers 4. It was but a little that I passed from them but I found him whom my soul loveth I held him and would not let him go untill I had brought him into my mothers house and into the chamber of her that conceived me Now she departeth from the high priests and governours of the city getting no comfort of them at that time suffering with the rest a common destruction But going a little from them she chanceth on him whom she should have whereby is taught that the Church did not long lie in these miseries but was in short time delivered from those chastisements Neither was this comfort vain but at length fully shewed by Iudas Maccabeus 1. Mach 4. 47. In the 142. yeer of the reigne of the Greekes Antiochus began to afflict Iudea In the thrâ—e and forty yeer he spoiled the Temple Afâ—er two whole yeers he took away the daily sacrifice and all divine worship for the time 1. Maca. 1. 21. 30. 47. In the eight and fortieth yeer the nineth moneth were the holy houses purged and divine worship restored again 1. Mach. 4 52. 53. c Now was her beloved found and brought into the house of her mother For we have him present with us as long as we keep his publike worship or as often as we recover it being lost wherein he hath promised to shew himselfe to his These darknesses for the time they lasted
bar 5 I opened to my welbeloved but my welbeloved was gone and past mine heart was gone when he did speâ—ke I sought him but I â—ould not finde him I called him but he answered me not 6 The watchmen that went about the City found me they smote me and wounded me the watchmen of the wals tooke away my vaile from me 7 I charge you O daughters of Jerusalem if you finde my welbeloved that you tell him that I am sick of love 8 O thou the fairest among women what is thâ— welbeloved more then other welbeloved what is thy welbeloved more then another lover that thou dost so charge us 9 My welbeloved is white and ruddie the chiefest of ten thousand 10 His head is as fine gold his lockâ—s curled and black as a raven 11 His eyes are like doves upon the rivers of the waters which are washt with milke and remaine by the full vessels 12 His cheekes are as a bed of spices and as sweete flowers and his lips like liâ—ies dropping down pure myrrhe 13 His hands as rings of gold set with the chrysolite his belly like white yvory covered wâ—th saphirs 14 His legs are as pillars of marble set upon sockets of fine gold his countenance as Lebanon excellent as the cedars 15 His mouth is as sweete things and he is wholly delâ—ctable this is my wâ—lbeloved and this is my lover O daughters of Jerusalem 16 O the fairest among women whither is thy welbeloved gone whither is thy welbeloved turned aside that we may seeke hâ—m with thee The Resolution HItherto of the Church declining and running to ruine Now lâ—ing prostrate she is doubly described First how she neglected her beloved calling her vers 1. 2. 3. Then how she â—ought him in vaine bâ—ing gone the fruit thereof is shewed â—oth how she was used of the watchmen vers 4. 5. 6. and how of the daughters of Jerusalem who kindled with her mervellous praises of him promiâ—e their fellow labour to seeke him in the rest of the Chapter THE EXPOSITION Vâ—râ—e 1. I â—â—eep but my hâ—art waketh it is the voycâ— of my beloved that knocketh â—aying Open to me my sister my love my dove my und filed for my head is filled with dew and my lockâ—s with the drops of the night THe negligence of the Church lying thus is declared First by her drowsinesse then by his enticing call and lastly by the flight causes of her excuse Sleepe caused her outward senâ—es to be benummed that she neither regarded nor consiâ—ered how superstitions arose as it happened to the Housholder Mat. 13. 25. Neither could it be otherwise when the Bridegroome left the garden and his friends or fellowes drunken with prosperity wholly gaping after riches and honours all common good despised but sleepe would overcome the Spouse wherein outwardly she should not differ from a dead woman howsoever the heart shoâ—ld move and livâ— the seede of faith not altogether quenched This drowâ—inesse crept in in the time of Constantine when a gapâ—ng heavinessâ— with a continuall desire of sleeping so oppressed the Spoâ—se that the sharpest sighted Pâ—stors could not use their outward senses not perceiving how ambition crept in among the Bishops and not onely that but now they began to consecrate Temples to Saints earnestly to seeke their Reliques to worship them with prayers and to beleeve that prayers made in the honour of Saints at their Sepulchres did profit much Who could now tell whether the Church were sleeping or waking who neither loathed nor perceived such things When Constantine was dâ—ad Christ found the Church asleepe and sought by all meanes to stir her up both by knocking and calling He knocked by persecutions in the times of Constance Iulian and Valens of whom though Iulian were a profest enemie A. D. 368. yet the other two exceeded him in cruelty After their tyrannous raigne God stirred up Valentinian in the West parts by whom Christ lovingly called his Spouse that returning unto her former integrity she should open and let him in Then taking away Valens he called more earnestly at both dcores as iâ— were as well in the West as in the East by Gratian and Theodosiuâ— the elder after by Arcadius and Honorius then by Theodosius the younger and Valentinian the third And lastly that there might be foure paire as it were answerable to the foure voyces My Sister my Love my Dove my undefiled one by Marcian alone in the East These Emperours studied and laboured very religiously to defenâ— and enlarge true Religion but the Church was in all the fault who having these helpes prepared would not use them to râ—cover heâ— former brightnesse To this readines of the Emperors was added the voyce of the most excellent Bishops and best learned men of that time As Basile Gregory Nazianzen Ambrose Hierome Chrysostome Augustinâ— and other the lights of that time But seeing hiâ— profession of â—ove could nothing move her he tryeth what his shutting out of the doores at night would doe My head â—aith he is filled with dew and my â—ockes with the drops of the night The lockes of haire signified before the congregation of the faithfull among whom true Religion was now so much decayed by new and foolish Ceremonies borrowed partly of the Iewes and Gentiles and partly invented of their owne idle braines that the grasse is scarce more covered with drops of dew in the night then the Church was at that time with superstitions Verse 2. I have put off my coate how should I put it on I have waâ—â—ed my feete how should I defile them It was great negligence in the Spouse to give her selfe so much to sleepe but pardon her heavinesse Why opened shee not when hee knockt and called was she so buried in sleepe that she heard him not it is plainely seene she answered him quickly But was she so benummed that she could neither move hands nor feete Neither was that the matter But when she heard and might open she made an idle excuse I have put off my coaâ—â— faith she and washed my feet The coat is Christ and his only imputed righteousnesse but as soon as we look on our selves and seek righteousnesse in the perfection of our own vertue we spoil our selves of this garment and our filthinesse appeareth presently to God and the Angels And so we may wash our feet with othâ—r waters that we may seem to our selves most clean So much was the doctrine of free justification by Christ alone decayed at that time and another mean of washing and purging the feet found out besides him that no coming to Christ by faith alone was commonly beleeved without danger of defiling c. Vers 3. My beloved put his hand by the hole of the door and my â—owels were moved for him Here beginneth the second part of the chapter of seeking thâ— Bridegroom the degrees whereof are diverse the moving of her bowels his withdrawing of himself her opening the door her enquiring her crying out and
how the watchmen entertained her It is manifest by the first of these words that he loosed his hand from the hole of the door wherby appeareth that he not only knocked and called but also sought to put back the bolt his hand was ready at the hole when the godly Emperors called sacred councels to pull up the tares which wicked idle men had sowen in the Lords field It is excellent how Marcian the Emperor in the councell of Chalcedon exhorted the fathers oftentimes to apply all their studie to root out herâ—sies and all wicked instructions that the true and holy faith might appear or shew it self What might not the Bishops then have done if they had known their opportunity But one would have thought it should have been their own chiefest care without the Emperours admonition The like paines took the two Emperours Theodosius the Nephew and the grand-father in those famous councels of Ephesus and Constantinople the Bridegroom did his part to take away the â—arre but the spouse would not therefore he withdrew his hand and took away all power to remove the bolt For after Marcian was dead such barbarous cruelty raged in the west and obâ—curitie â—â—oth and covetousnesse raigned in the east that he which before sought for entrance was now no where to be found Vers 4. I rose to open to my beloved and my hands dropped with myrrhe and my fingers with sweâ—t smelling myrrhe upon the handles of the lock or bolt After the spouse afflicted with dayly miseries had learned how great lossâ— her negligence had procured she seekes now to recover it by diligence And shaking off floth goes to the door which endeavour of hers her fingers dropping with myrrhe proves to be to God most sweet and acceptable The spouse arose when Leo Isaurus raigned who endeavoured to root out worshipping of images lately brought in in the former ages But Constantine his son A. D. 755. in the seventeen councell of Constantinople who soundly condemnning that hainous abomination by the holy scriptures set his hand to the bolt or lock that shut out Christ which holy enterprise of his flowed with myrrhe Charles the great assayed the like at Franckford about forty yeers after 795. but that which was decreed in the councell wanted successe â—oâ— no reformation followed Vers 5. I opened to my beloved but my beloved had withdrawen himself and was gone my soul failed when he spake I sought him but I could not finde him I called him but he gave me no answer She opened to her beloved but he withdrew himself and was gone Her soul failed when she remembred how lovingly he had called her He sheweth himself to be present and seen of the Church in the worship by himself ordained This prophesie agreeth with those times when Leo Isaurus Constantine his son and Leo Copronymus endeavoured what they could to take away idolatry to remove the bolt and open the door to the beloved but so great and such horrible corruption of all piety remained that Christ could not be seen in his outward worship The Emperors rightly did their duties to root out that which most manifestly appeared but they past by many grosse errors untoucht Whose contagion the Bridegroome flying withdrew himself so â—arre off They which were awaked out of this idolatry were inflamed with a marvellous desire of Christ but it rather increased their grieâ—e then recovered their former happinesse Vers 6. The watchmen that went about the City found me they smote me they wounded me The keepers of the walls tooke away my vail from me These watchmen differ much from those Chap. 3. 3. who it is like knew whither the Bridegroome was gone and might be found again for she asketh them whether they saw him but shee â—â—yes nothing to these assured of their ignorance and would have been glad to have passed by them in safety Likewise those formeâ— watchmen though they could yeeld her no help sailing in the same vessell yet forbare to lay violent hands on her but these beat and wound her and reproachfully take away her vail who though they be far unlike in courtesie and humanity yet their common name shewes some agreement in Office Wherefore they are the Rulers and Governors Emperours Bishops Prelats and men of such ranke as the event plainly teacheth For as soon as the truth began to appear in how shamefull a manner was she received of the wicked world and especially of those which would be accounted Watchmen of the City She was smitten with reproaches lyes and Cursings in the time of Gregorie the second by whom Leo Isaurus was excommunicated for putting downe the worshiping of Images But by the councell of Nice under Constantine sonne of Leo and Irene his mother by compulsion or Instigation of Pope Adrian and Torasius Bishop of Constantinople 788. shee was cruelly wounded The watchmen within the City are the Ecclesiasticall Teachers and Rulers The keepers of the walls the civill Governours But in the time of Theodora the Empresse and Michael her sonne the vaile was taken away so that the Church had neither Priest nor Magistrate to defend her These were the times wherein the Spouse kept her bed and was never seen abroad by many yeers the worst times that ever shee indured Shee was much troubled in minde her heart failing her in the Wine-cellar as before Chap. 2. 4 5. yet then she was supplyed with Flagons and Apples nay her beloved came quickly to her and imbraced her ready to fall in both his armes but here she is smitten and wounded hâ—r vaile taken away and laid for dead but no Flagons or Apples or hope of her beloveds coming for no man durst speak or look freely to testifie his will much lesse to reach out an helping hand to the truth lying prostrate The comon Harlot of Rome may then see how far she is estranged from this Spouse who boasteth so much of her visibility since her first beginning Vers 7. I charge you O daughters of Ierusalem if yee finde my beloved that yee tell him that I am sick of love If yee finde my beloved saith she tell him do you ask what you shall tell him that I am sick of love After she had concâ—aled her self a long time at length impatient of longer delay she begins afresh to seek her beloved she goes to the daughters of Jerâ—salem her fellow Citizens the Elect and sheweth them of her grief how she had sought him and though shee were without hope of finding him yet if they chanced to light on him they should bewaile before him the miserable fortune of his afâ—licted Spouse that by their tears he miâ—ht be the sooner moved to come speedily to her aide which sheweth that after long silence some godly men should bewaile tâ—â— calamity of the times and desire reformation which was done about the yeer 110â— after all mention of the trueth ceased being altogether buried 260. yeeres and more since the vaile was taken away For about
these breasts and shâ—ll earnestly beseech the Lord that they may never drie up They also shew how this Spouse ought to behave her self towards these new guests to whom she is bound to bestow her breasts as well as to her own And the smell of thy nose as Apples There words seem to concern holinesse of common life We alwayes breath with the nostrils as long as there is any power of life whence Jeremy saith The breath of our nostrils the anoynted of the Lord is taken in their pits Lam. 4. 20. She prayeth therefore that to the abundant doctrine which is laid up in the breasts as in Wells never to be drawn dry may be joyned the sweetnesse of manners and integrity of all holinesse Vers 9. And the roof of thy mouth like the best Wine that goeth down sweetly causing the lips of those that are asleep to speake The force of this manner of wishing as yet remaineth The palate or roof of the mouth signifieth words which are formed by the help thereof it differeth from the breasts because they are the closet and store-house wherein as in a treasury great store of learning is laid up but the palate and lips are as keyes wherewith the Treasury is unlocked and the riches laid up is brought forth for use for it little profiteth to have riches heaped up unlesse they may be applied to use and profit when need requireth That we may then understand this Church to be not only rich and plentifull in all abundance but also happy in the use and fruit thereof he no lesse foresheweth the sweetnesse of the palate then the fertility of the breasts Iâ— causeth the lips of those that are asleep to speak This is an excellent commendation of this Wine so strong and powerfull that it can shake off drowsinesse in men half dead make the minde and sences more nimble loose the tongue before sticking to the jawes and make it wonderfull eloquent Esay expoundeth this riddle saying Chap. 35. 5. Then shall the the Cripple skip as the Hart and the tongue of the dumb shall sing Vers 10. I am my beloveds and his desire is towards me The Spouse at length concludeth this place as if she should say It needeth not that we should stand reckoning up every thing that condition briefly shall be such that the Church with all study and desire shall be altogether affected and consecrated to Christ and shâ—ll find him again so kinde and loving as if he wholly applied himself to this only Care Vers 11. Come my beloved let us go forth into the field let us â—odgâ— in the villages or among the Cypresse trees So much of the first calling now followeth the second that which remaineth of the Chapter is a preparation of this second calling which doth wholly set forth the Spouse her inviting the Bridegroome into the countrey shewing that these first fruits of the Jewes shall burne with great desire to win the rest of their nation and shall not cease till they bring it to passe But why doth the Spouse desire the countrey Is she weary of the city or doth desire a more fresh ayre Indeed they that are long pend up in the city are wont often times for their mindes sake to avoid company and desire solitary rest but this going into the fields or villages seeketh not pleasure so much as it stirreth up to new work and labour If she had desired it to avoid the heat of the Sunne or for pleasant banquetting whereto serveth this lodging abroad She therefore goeth a hunting not to catch wilde beasts but men very many Iewes were yet busied in the countrey without the holy City for whom all this watching and trouble shall be undertaken that they may be gathered into one sheeâ—fold and fitted into one body of Christ with their brethren This vocation shâ—ll so much exceed the former as the open fields exceed the city or the whole multitude a small company Daniel Chap. 12. 12. appointeth the time thereof 45. yeers after the first which will happen about the yeer 1700. The exact time cannot be set downe it is enough for us if we come neer the truth Vers 12. Let us get up early to the vineyards let â—s see if the vines flourish whether the tender grapes appear and the Pomegranats â—ud forth there will I give thee my love That which the Bride lately entreated now she urgeth with certain reasons The end of the journey and the full acquaintâ—nce in this verse The perfection of all delights in the veâ—se following The end of being in the country is that she might arise earlâ— to the vineyard It was some trouble to watch among the Cypresse trees but this addeth more to go forth so early to the vines wherein we learn her chiefest care was in gathering these citizens of the second order wherein she spared no labour or diligence she will goe into the country not refusing the tediousnesse of the long journey she will endure the discommodity of watching in the villages and that nothing be wanting by her will she will arise early in the morning to dispatch the businesse and which is more to be admired whiles yet no harvest appeareth which might worthily require the painfull labour Esay mentioneth this desire when after the fore-shewed great glory of the reformed and much adorned spouse beholding in the Spirit the full conversion of the whole nation he cryeth out Go thorovv go thorow â—he gates prepare you the vvay of the people cast â—p cast up the highvvay gather out the stones lift up a standard for the people Chap. 62. 10. By which doubled words he sheweth their incredible desire ofgathering the reliques and bringing them into one Church The vines grapes and Pomgranates are the elect of the Iews whose prone readines to imbrace the truth is like a moâ—t pleasant spring the elect had tried their winter which deprived them of fruit and leaves that they could scarce be known from dead trees The second member of the verse sheweth another reason of going into the country There saith she I will give my loves to thee that it is to say I will shew my self freely to thee that thou mayest delight thy self in my company for to give one my love honestly and shamefastly is to give him full power over me Therfore the glory of Christs Kingdom shall not be full till this rustication Vers 13. The Mandrakes give a smell and at our gates are all manner of pleasant fruits nâ—w and old which I have laid up for thee O my beloved Mandrakes saith Pliniâ— have a strong smell but here is no commendation of the sent but mention is made of it only to shew the budding and growth thereof It is a cold herb drowsie and lateward it seems it grew in the fields in the land of Canaan Ruben found Mandrakes in the field Gen. 30. 14. They are also opposed in this place to those more delicate fruits which are planted neer the house as
the Print of the Seale hath made Most vehement love requires the like againe The ardent desire of love is exprest by most fit similitudes for saying it is as strong as death she sheweth thereby that none can resist the power thereof death overcommeth the proudest ones by force so that it should be folly to contend with her The grave is also cruell without pitie discourteous and inâ—xorable who despiseth all supplications nor is ever filled with prey it daily devoureth an infinite multitude and yet alwayes gapeth for new spolies Neither is jealousie lesse insatiable Verse 7. Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love it would utterly be contemned Therefore this love shall be eternall which neither adversity nor prosperity shall be able to weaken or any whit impaire for the chiefe scope hereof is to teach us that the light of the truth once kindled shall never be quenched againe in these countries whereby it manifestly appeareth that here is something expected to be done and not to shew any thing past Some knowledge of Christ hath over-spread the Easterne Countries many ages since but the floods have overwhelmed it and the wealth riches of the world have altogether choaked it for not the least part of true religion hath there beene seene by many ages But at the length by Gods mercy the truth shall plant her rootes in these lands which no storme or tempest shall pull up nor faire allurements shall cause it to wither Verse 8. We have a little sister and she bath no breasts what shall we do for our sister in the day when she shall be spoken for He commeth now to the calling of a new Nation we said was another of the younger sisters Our Divines suppose these to be the words of the old Church and her wishes to us Gentiles But we have seen this Prophesie many yeeres agoe carried beyond the age of that old Church and now exercised in the farthest borders of our earthly babitation Esay seemeth to teach chap. 19. 18. 23. c. who this people may be in the latter times approaching he joyneth three nations in a common profession of the truth The Assyrians Iewes and Aegyprians Of the Iewes and Assyrians hath the Paranymph spoken before and seemes to have reserved the Egyptians for the last which nation verily imbraced Christ many ages since and was in times past very famous in Churches much frequented yet without doubt the former times are not here respected but times yet to come as the course of things sufficiently sheweth It is very likely that their owne proper places were certainly given to each one in this song Neither can it be that such carefull order should faile now at the last Esay expresly coupleth Assyria and Egypt in the society of one Religion which never hapned in times past when Egypt flourished with true piety whereunto Assyria was then altogether a stranger This is especially to be noted that she calleth Egypt a little sister exceeded by Assyria onely in the latter times which was but a barren and thirsty land whilst Egypt abounded with full channels But at length Assyria shall be overflowne by a swift streame issuing from the Temple to whose Rivers the Egyptian Nilus will be a very small fountaine But Ioel saith chap. 3. 19. Egypt shall be desolate and Zacharie chap. 10. 11. saith her Scepter shall be removed It is very likely that all Muhumetans shall be destroyed there before those places shall obtaine the Kingdome of Christ but this blotting out of the wicked doth not signifie an utter destruction but a laying the way open to better inhabitants yeelding their power and authority to Christ his government Esay mentioneth the foregoing calamity and forthwith their following happinesse whilst he giveth the knowledge of the language of Canaan to five Cities chap. 19. 17. He sheweth why it is called a little one by bounding that Church in so few cities Vers 9. If shee be a wall we will build upon her a palace of silver and if she be a dore we will enclose her with boards of Cedar A wall before Chap. 5. vers 7. was the safegard of the Civill Magistrate and they which executed that office were called keepers of the wall compare it with Chap. 6. 9. it seemes here to signifie the same As if she should say If the Civill governours will yeeld their helping hand to build up and defend the Egyptian Church they shall not want our ready ayde that they may do that with the more dignitie The Gates in the Wall are the Ministers themselves which make an entrance for others into the Church As the new Ierusalem all closed with walls hath twelve Gates inscribed with the names of the twelve Apostles Reve. 21. 12. This is then the meaning thereof If she shall be naked and without authority of the Magistrate so that shee must be gathered and preserved by the onely trust and industry of the Ministers Then will we every where fence these gates with Cedar boards so that they may be fitted against force not feeling any worme-eaten old age For then shall the Church flourish with such Authority that she shall not onely helpe her self but also her far remote Citizens Vers 10. I am a wall and my breasts like towers then was I in his eyes as one that found peace The consultation and decree of the sisters hath discovered the beginning of this Church Shee sheweth the proceeding in her own words For answering their carefulnesse she sheweth her self furnished with those ornaments which they were afraid she wanted Verely not altogether destitute of the civill power but some-what â—enced with the aid thereof as with a wall and Bulwark Also her Breasts from whom milke is drawne for the Children though in the beginning they were so small that they seemed altogether none yet now they were grown to that largenes that they might be worthily compared with Towers This peace which she speaketh of is that Marriage as it sâ—emeth which her sisters before pointed at and is elsewhere called Rest Ruth 3. 1. As if shee should say after that my breasts waxed ripe or imbossed I found that pleasure in Christ which Maides are wont to enjoy in Marriage Vers 11. Salomon had a vineyard at Baal-hamon he let out the vineyard unto keepers every one for the fruit therâ—of was to bring a thousand pieces of silver Vers 12. My vineyard which is mine is before me thou O Salomon must have a thousand and those that keep the fruit thereof two hundred Hitherto of the new Christian Church as it was distinguished into divers members into the elder and the three younger sisters whereof the first is a Princess among the rest Now followeth that which is common aswell on the behalf of the Bridegroom as of the Bride that of the Bridegroom is twofold A care and a Precept The care of the Bridegroom towards the
back the buds but at length in fit time the Sun of righteousnesse shall thaw that frozen earth and shall afford a more gentle aire whereby they may breake forth freely Vers 11. Or ever I was aware my soul made me like the Chariots or set me on the chariot of my willing people So shall the people be when Christ shall first visit them Now he teacheth the sufficient ability of the conversion The meaning is that I stand no longer refuting other mens opinions as if he should say I descended indeed into my garden but I verily did suppose no such thing as at length hapâ—ed I expected a stubborn and obstinate people but after that I found them easie and ready to receive me my minde inforâ—ed me to shew my self unto them in stead of chariots whâ—â—ewith I might quickly bring them into the Church and reckon them among her citizens Undoubtedly he added a spurre to them running neither would he be wanting to their study whereby he might supply that which might help forward the begun work Therefore Esay saith He shall bring all your brethren out of all nations for an â—ffering to the Lord with horses and chariots and litters and mules and swift beasts to the hiâ—â— of my holinesse Chap. 66. 20. These chariots seem to be the ready aide that the Gentiles should bring the Jews to recover their former seats But did not Christ know what the study and readinesse of this people should be The things are spoken historically that their conversion should be beyond all expectation for as Esay saith so that thou mayest say with thy minde who hath begotten me these seeing I am deprived and am desolate I have been a captâ—â—e and remain to and fro and who hath brought up these behold I was left alone these where have they been Chap. 49. 21 He sheweth a thing having great admiration for time will reach many things to be in the Prophets which we commonly interpret as though they were past whose event is yet to come and especially as it seemeth to me in the calling of the Jewes which verily little considered of ours hath darkned I will not say perverted the proper and naturall meaning of the Prophets in many places Vers 12. Return return O Shulamite return return that we may look upon thee What will ye see in the Shulamite as it were the company of two Armies The third member of the former câ—uses The effectuall calling Which shall be earnest and thrust on with great enforcement as the twice two doubled words do signifie whether that of Esay sâ—â—meth to belong How beaâ—tifull upon the mountâ—ins are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation that saith unto Zion Thy God raigneth Thy watchmen c. Chap. 52. 7. 8. It is evident that that whole chapter entreateth of the last calling of the Jewes whose felicity should be eternall never to be interrupted vers 2. He also maketh mention of a threefold captivity The Egyptian the Assyrian and a voluntary vers 3. 4. 5. In which last hapned the most miserable condition of the Jewish people wherein they have been since Christs time For they were in times past inforced into Egyyt by hunger Into Assyriâ— they were drawn by force of war Only the Romanes did not compell them to tâ—rn but they dispersed themselves here and there through the whole world of their own accord Or rather that they were in that place and reâ—koning in this last â—aptivity as held for things of nothing whose greatest worth any man might purchase at the vilest price as Psa 44. 13. And who seethnot his people accounted for nothing in the mâ—ltitude of captives partly sent to the Egypâ—â—an mines partly slain upon the scaffolds of cities where they were compelled to fight eitherwith wild beasts or among themselvs to kill one another as it came to passe at the dcstruction of Ieruâ—alem by Titus Or if Adrian straightly forbad the Iews their country â—oil yet this captivity was free because the Romanes aimed not at any benefit by their service as the Egyptians and Assyrians did but only the quietnesse of the province Christ by the presence of his flesh brought them not deliverance from this captivity but will bring it at length by turning their hearts to the faith But perhaps Saint Paul saith the contrary who applieth the same to the Apostles sent in times past Rom. 10. 15. But I think it will seem otherwise if we well conâ—ider it his purpose in that place is to prevent an offence taken of the Iewes incredâ—lity Now there were chiefly two things which might make the Gentiles doubt The ancient Lawes of the Jewes and the present studie of piety Were not that most like to be the truth which a nation vouchafed so much honour before all others and no lesse fervent as yet with an earnest desire to worâ—hip God should not onely acknowledge but also pursue it most earnestly In the former chapter he opposeth election to the old Law here he entreateâ—h of the study of â—iety where he granteth them zeal but lest any should be deceived with the shew thereof he teacheth how farre distant it is from true piety or Religion The only rightâ—ousnesse of God is the righteousnesse of faith altogether diffâ—ring from the righteousnesse of the Law which alone while the Iewes sought for they obtained not what they desired and in the mean time missed of the truth This effect have the words from vers 3. to vers 14. Then making a difference of saving and legall righteous nesse lest any doubt should yeâ— sticke in their stomackes he teacheth yet a little more plainely why they could not approach to this saving righteousnesse which he saith is cheifly placed in calling upon the Lord vers 13. How saith he shall they call â— that is How shall the Iewes call c. But let us returne to Salomon It is to be observed that these words yeeld two arguments whereby they may appear properly to belong to the Church of the Iews First because the exhortation or incouragement is expressed in a word of returning wherby he granteth thâ—t the Nation which he now calleth had bin before turned away which cannot properly take place in any other but in the Iewish Nation Secondly of set purpose for difference sake he â—alleth hâ—r by her countrey name of the Old Salâ—m Whereas before confessedly through the whole Song he had notified all the â—itizens of the Church gathered together as well of the Gentiles as of the Iewes by the name of daughters of Ierusalâ—m That is to say by this difference it might plainly appeare that he now turned his speech to the old Countrey breed letting alone the new inhabitants which are free in the City by â—hrist Fouâ—thly after the Conversâ—on he sheweth the Shulamite by the sâ—militude of Tents that she â—â—all â—eliver her self by Armes from the power of her enemies whom she now
serveth For that of Ezekiel 38. and 39 hapneth at the same time when God and Mogog that is the Turke and the Tartar with all the wicked Mahumetanes shall utterly perish by the sword of the Converted and returned Iewes See Daâ— 11. 44. and 45. Reve. 20. 9. Whither also belongeth that of Zacharie When I shall stirre up thy sons O Zion against thy â—onner O â—â—van Chap. 9. 13. CHAP. VII HOw beautifull are thy goings with shooes O Princes daughter the joynts of thy thighs are like jewels the worke of the hand of a cunning workeman 2 Thy navell is as a round cup that wanteth not liquor thy belly is as an heap of wheat compassed about with lilies 3 Thy two breasts are as two young roes that are twins 4 Thy neck is like a Tower of Ivory thine eyes are like the fish pooles in Heshbon by the gate of Beth-rabbim thy nose is as the tower of Lebanon that looketh toward Damascus 5 Thine head upon thee is as scarlet and the bush of thine head like purple the King is tied in the rafters 6 How fair art thou and how pleasant art thou O my love in pleasures 7 This thy stature is like a Palme tree and thy breast like clusters 8 I said I will go up into the palme tree I will take hold of her bowes thy breast shall now be like the clusters of the vine and the savour of thy nose like apples 9 And the roof of thy mouth like good wine which goeth straight to my welbeloved and causeth the lips of the ancient to speak 10 I am my welbeloveds and his desire is toward me 11 Come my welbeloved let us goe forth into the field let us remain in the villages 12 Let us get up early to the vines let us see if the vine flourish whether it hath budded the small grape or whether the Pomegranates flourish there will I give thee my love 13 The mandrakes have given a smell and in our gates are all sweet things new and old my welbeloved I have kept them for thee The Resolution YOu have heard in what manner the Conversion was Now is shewed the most glorious condition of the Converted 〈◊〉 well by the beauty inherent to every member vers 1. 2. 3. 4. 5. and the whole body vâ—rs 6. 7. as also the coming by chance of the Bridegroome dwelling in her branches vers 8. and the savour of the Nose and Palate vers 9 whereby iâ— commeth to pâ—â—â—e that they â—est perpetually in one anothers love vers 10. And such us the growing condition of the Princess the youngâ—r dâ—â—ghter The riper age shall bring worshippers in greater number the occasion whereof is shewed vers 11. 12. 13. and the effect in the beginning of the Chapter following THE EXPOSITION Verse 1. How beautifull are thy feâ—â—e with shâ—oes O Princes daughter The joynes of thy thighs are like jewels the vvork of the hands of a câ—nning vvorkâ—man A Particular description of each member is here begun from beneath for such shall the progresse of things be Heretofore alwaies the beginning was made from the head The place of the eyes â—eeth and temples because the first beginnings were more famous and sooner perceived in the Doctors and the administration appointed but now in a wonderfull manner the feete shall be first converted and shall begin to stand and walke in the right way as some notable reason shall discover why such a thing should be done He therefore admireth the beauty of her feete because it was verily a thing full of admiration A shooe is applyed in the Scriptures to three significations To Mirth Speed and Liberty It was a signe of Mirth from whence in mourning they either put them off of their own accord As David ascended to the Mount of Oliver his head covered and barefoot 2 Sam. 15. 30. Or they were constrained against their wils as Captives to the victors who led them naked and barefoote Esa 20. 4. Speede hath somewhat a more plain efficacy for he that is shod treadeth more boldly and feareth not pibbles or â—hornes Wherefore God when he assured a speedy returne to his people he proâ—iseth to bring it to passe that they shall goe with shooes on their feete Eâ—a 11 15. It was also to the Israelites a signe of liberty or rather of obtaining their redeemed inheritance Whereas putting off the shoe was for a reproach Dent. 25. 9 10. Whither as it seemes belongeth how God commâ—nded Moâ—es drawing neere to him to put off his shooe Exod. 3. 5. to put us in minde in how base a condition flesh is before him All the significations agree The mirth of the people returning their speede of returning and the recovery of their ancient inheritance will without doubt be a matter of wonderfull glory and of great admiration so that worthily the Nations may cry out how beautifull are thy feete see Esay 52. 12 13 14 15. They shall make no haste out of this captivity as when one runneth away from his master or as the Iâ—raelites iâ— old time out of Egypt but with great constance of minde and assured confidenâ—â— so as the Nations shall be amazed and the Kings shall â—top their mouthes when they shall see that which was not told them for then God shall bring to passe that his people may enjoy their desolate possessions Esa 49. 8. The second part of the verse signifieth that nimble turning joynt whereby the upper part of the thighes are fitly turned Or rather perhaps it may more fitly signifie a turning from one way into another as iâ— he should say the turning away of thy thighs from thy former stubbornesse to true piety and faith in Christ Iewels are fitted into many turning Circles whose artificiall turnings doe excellently set forth this wonderfull conversion or turning of the thighes and feete Moreover they are the worke of the hands of a cunning workman See how sweetly these words agree with those of S. John Rev. 19. 11. where in a larger explication of the sixth viall that is to say the calling of the Iewes the workman is described by whose hands these Iewes and â—oynts of the thighâ—s are framed First by his name agreeing with the same in this place he was pleased to take this name to himselfe that he might at length declare in very deede how faithfull he was in performing promises and giving salvation to his people But hence see the conversion of the heart shall not proceede of themselves but from this faithfull workman who shall frame these joynts and worke these nimble turnings Verse 2. Thy navell is like a round goblet which wanteth not liquor thy belly is like a heape of wheate set about with Lillies Interpreters refer these words to meate and drinke but in this song comelinesse and honesty is chiefely respected and nourishment is signified by those members which they are appointed to by nature I judge it rather to signifie fertility flourishing fresh in them whose bodies are full
under fooâ— 42. moneths In the 13 th power is given to the Beast to domineer 42. moneths A time times and half a time is expounded three yeers and a half Three yeers and a half contain 4â— moneths which make 1260 dâ—ies thirty dayes to a moneth Now for the time of the fall and destruction of the enemies of the Church By the account of Napier it shall be Anno 1639. Brightman faith before 1650. These two begin at Constantines time But I crave leave of these two worthies to begin 35. yeers after theirs my reasons are Fiâ—st they take the man childe to be Constantine and so do I but it is plain in the text that he is first taken up to God before the womans flying into the wildernesse which came not to passe untill 23. or 26. yeers after the death of Constantine Secondly in his time the Church most flourished and had no cause to hide But Conâ—â—antiâ—â—â— bâ—unty and leaving Rome to the Popes government was the cause that pâ—esently Rome grew proud and turned to be the great whorâ— â—or committing â—ornication with errouâ— and ambition â—he conceived and brought forth two sons that werâ— Beasts yiâ— Constantiâ—â— Emperours and Liberiâ—s Pope both Arriâ—â—s These are the fathers and Grandsires of the two Breasts viz. of all the Antichristian Emperour and Popes following So that it was erâ—our and pâ—rsecution which caused the Church to hide her selâ— The greatest difficulty is to know the time when the womans flying began to free my selâ— from envy and â—avill of Papists and Protâ—stants I will begiâ— at tâ—e Arâ—iaâ— councells And I will begin my computation at the horrible decâ—ee and councell of Antioch Anno 365. And add to it 1260 yeers the time of the womans hiding iâ— the wildernesse and the Beasts time of Domineering it makes 1625. At the end whereof I hope the woman or Church shâ—ll come forth as a virgine and Bride trim d for her husband and see all her enemies trod under foot which I pray God the father of all mercies and the God of all comfort to grant c. But I know many will say my calculation is incredible câ—nsidering the Popes and the Emperours late prevailings together with their and the King of Spaines power I answer The whores plagues are to come upon her at a day Chap. 17. which may well be undeâ—stood of a yeers warning or upon a suddain Also if Babylon be and were an Antitype of Rome as it is apparent Babylon was of an incredible strength and greatnesse The walls were 50. cubits thick and 200 high and 380 furlongs in compasse as Strabâ— saith which makes 48. miles The river Eâ—pâ—â—ateâ— ran thorow it The first founder was Nimrod like Romulus branded with the most perspicuous note of cruelty compelling his vassals like the Pope to worship him with divine woâ—ship and after his death to be honoured for one of the principall gods by the name of Saturne Chap. 18. And â—f Romes destruction be described by the name of Babylon and Babylon was destroyed upon a suddain when they were secure Belshazzar was merry in his cups The same night the city was taken destroyed and so may the Pope for any thing I know And if any ask by whom it shall come to passe It is said Rev. 17. that there are ten horns which are ten Kings who shall hate the whore and make her desolate If any demand who these ten Kings are let them reade Maxwells Iury of 24. Prophets whereof twelve â—re canonized by Popes for Saints Bale reckons them seven in England one in Scâ—tland one in Ireland and one in Wales These saith he shall hate the whore and make her desolate But I will cite two or three of Maxwâ—lls Prophets which are most to the purpose First Paulus Secundus and Grebnerus of Misma the Germane Astrologian He foretelling divers strange things which have since come to passe As the destuction and dissipation of the Spanish fleete in 88. The murther of Henry the third of France the preferment of Henry the fourth to the crown The besieging and winning of Grooning in Friezland and the death of Philip the second King of Spaine in his Sericum mundi filum He also doeth deliver that the Lyon having the rose and the lillies on his armes shall utterly destroy the Pope so that afterward there shall never be any more Pope Thus farre Maxwell out of Grebnerus This that follows of Grebâ—erâ—s is taken out of the Originall in Trinity Library Banner 173. The Romane Scepter and Diademe being laid down or taken away from the house of Austria by fatall necessity being oppressed of the Germanes and Forraigners French English Danish and Swevians flocking and flowing together hence and thence Whence shall a horrible bloody and most sharp battell arise wherewith all Europe being grievously shaken shall tremble and being sundry waies rent and wasted it shall be obnoxious to notable mutations and changes To this battaile and to the making of eruptions into the provinces of the Pomeranes Megapolensians and Danes the King of Swevia of that time shall be invited and drawne by the writings of the Legate of the Romane Sea to which if he shall obey he becomes the neerest Companion or fellow of War but evilly and unluckily by that propinquity or â—eerenesse Wherefore I counsell him to leave Suevia in that state he had received it So himsâ—â—â—e his stocke and Posterity shall quietly and peaceably enjoy it being content with their own condition Wherewith they do Governe they shall preserve their Nation and Subjects and keep them boâ—nd to them in duty But if he shall determine with his heart to perswade his people and to draw them from the way the Lord shall take him away by death And so of or from a Charles a Great Charles reigning is made who with great successe and fortune shall rule the Northerne people and as an Enemie fight luckily with hiâ— Navie against the Spanish power and Tyranny and their Navie or Armado And together with other Christian forces conjoyned shall fight stoutly and fiercely But God doth call out of this life the Popish wife of the King from whence the Romane High Priest shall conâ—eive great â—errour which shall the more mâ—rease and presse when Charles the King himself shall oppose Antichrist and bee adverse unto him and shall joyne his forces to the Bands of the Germanes and other neighbours and oppugne or fight against the Spanish Diademe And then the Swevian shall use his Navie with most happie successe and his people by Land and by Sea against the Enemie Bohemia doth feâ—le tumults and warlike noyses with a great falling away of her people At that time the last Caesar of the house of Austria shall put on the nose of the Elector of Saxonie Spanish sraâ—dulent deceiptfull flattering and treacherous Spectacles The nature of which spectacles at laft he knowes and by experience is taught that these spectacles of the house of Austria are colloguing or