their labours and their workes doe follow them I know very many referre this heavenly declaration to the former as it were to comfort the Saints now to suffer all grievous things from the Beast provoked by the precedent voyce Of which opinion lately also I my selfe was But now having waied the matter more exactly I incline to thinke rather that it should be referred to the matters following as it were a warning of the resurrection and judgement presently succeeding under the seveth trumpet the preparation of which should beginne to be taken in hand in the next vision So that that may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this time not in respect of the matter exhibited in the former vision but the next following to be exhibited upon which immediately the resurrection of the dead and the judgement should follow As if he had said Now it iâ—â—â—me to that which onely remaineth to be fulfilled to that time wherein the dead in the Lord shall be raised up to a blessed life For in the Gospel of Matthew 23. the last vers the Lord saith to the Iewes You shall not see me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill you shall say Blessed is he that cometh in the name of the Lord that is not from the moment of time wherein he had spoken these things but from the time of the Passeover which he went then to celebrate after which he no more offered himselfe to be seene publikely of the Iewes Now the reason moving me so to thinke as I say is threefold First because I remember not that any where in the sacred Scripture the day of death but onely the day of resurrection and judgement is named a day of reward Secondly the denunciation from heaven with a commandement to write seemeth not to be used but to shew some notable importance of matters Certainely such like commandement is no where else to be found except in the beginning of the whole Prophesie To conclude if good attention be given to this thing declared in sense it altogether agreeth with that at the sounding of the seventh Trumpet Cap. â—1 when Vers 18. the time is said to be come wherein the cause of the dead to wit for Christ shall be iudged and that God should give reward unto Chap. 14. his servants the Prophets and to the Saints and to them that feare his name small and great and should destroy them which destroy the earth So here Blessed saith he are the dead from this time which die in the Lord that they â—ay rest from their labours that is henceforth they shall lead their life voyd of the former evils and calamities whereby surely is intimated their freedome from enemies and Tyrants and tâ—eir workes doe follow them that is they shall obtaine a most blessed reward of all their sufferings and good deeds In the meane while this interpretation being admitted I change nothing of the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stâ—l understanding them with the followers of the former opinion not of any whosoever dying in the faith of Christ but specially of the Martyrs who have given their lives for Christ for of such consisteth the first resurrection so that I thinke it may be rendered with Beza Who die for the Lord or for his sake Even as Ephes 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prisner in the Lord is Prisoner for the Lord to wit the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3 1. In which same sense the ancients as out of Tertullian is gathered tooke that 1 Thess 4. 16. The dead in Christ shall rise first that is the Martyrs which have beene put to death for the confession of Christ Thou mayest see him de anima c. 55. For as much as it is known that with the Latines the Ablative and with the Greeks in like manner the Dative which otherwise signifieth the instrument and manner of doing doth also expresse the cause for which or wherefore as verberat odio he beateth for hatred invidiâ— pulsuâ— est he is driven away for enâ—y and the like Now since the Hebrewes declare this Ablative or Dative by the preposition â—and in imitation of them the Greeke Scripture by 〈◊〉 thence it cometh to passe that E N also there signifieth the cause for which Indeed this signification is more rare with this particlâ— but I doubt not but a diligent observation will afford more examples then I have now in a readinesse So much for the declaration from heaven Now let us search out the meaning of the couple of visions before which we have said it is praemised as farre forth as we may in a future thing and with the modesty and sobriety beseeming us and first of the Hâ—rvest wherein the first degree towards the consummation is laid And I saw saith he and behold a white cloud and upon the Chap. 14. cloud one sitting like unto the Sonne of man having on his head Vers 14. a golden crowne and in his hand a sharpe sickle 15. And aâ—other Angel went out of the Temple crying with a loud voyce to him that sate on the cloud thrust in thy sickle and reape for the time of reaping is come because the harvest of the earth is ripe 16. And he that sate upon the cloud thrust in his sickle on the earth and the earth was reaped The name of Harvest comprehendeth three things the cutting downe of coâ—e the gathering it and the threshing it Whence it cometh to passe that it frameth a two-fold parable in holy Writ and of contrary sense one while of slaughter and destruction as it were of cutting downe and threshing another while of restoring and safetie according to the property of gathering An example of the former is obvious in Leremy Chap. 51. 33. where he saith thus of the overthrow of Babylon The daughter of Babylon is a threshing flâ—â—re the time of her threshing is come Yet a little while and the time of her harvest will come Likewise of Esay Chap. 17. 3. Of the destruction of Damascus and the overthrow of Israel by Tiglatbpelesar The fortâ—esse shall cease from Ephraim and the kingdome from Damascus c. ver 5. And it shall be as when the harvest man gathereth the corne and reapeth downe the eares with his arme But an example of the latter is scarsly to be found any other where save in the New Testament The Harvest Luk. 10.2 saith our Saviour is great but the labourers are few Yet there are some who from this understanding doe interpret that complaint of Israel in â—erem 8. 20. The Harvest is past the Summer is ended and we are not saved that is the time is past wherein we thought we should be saved and we are not saved But whether of these the Harvest in this place representeth let us try out if we can by the order of things done which other where the holy Ghost hath represented concerning the same times of the Church The treading of the winepresse
whole world These things Reader I have thus discussed not rashly affirmed I leave the whole matter to the Church to be determined by the word of God to the iudgement whereof as it is meete I doâ— willingly submit mine opinion concerning this mysterie IN THE DIALOGVE OF IVSTINE MARTYR WITH TRYPHO THE IEW there is a notable place concerning the thousand yeers Raign of Christ TRYPHO BVt tell me the truth doe you confesse the restauration of Ierusalem and doe ye expect the gathering together of your people that they triumph together with Christ and the Patriarchs and the Prophets and our Tribes or those also who before your Christ came were Proselytes or doe you grant those things that you may seeme to get the better of us in dispute IVSTINE Trypho I am not brought to such a pinch that my words and thoughts should differ I confessed to you heretofore that not only I but many besides me doe verily thinke as you well know will come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. But contrariwise I have signified to thee that many who are not Orthodox and pious Christians deny this I pointed out those to thee who are in name Christians but indeed Atheists and prophane heretiques because what they teach is altogether blasphemous wicked and foolish But that I may manifest to the world what I speakâ— to you I will collect all our disputations into one body wherein I will set down in writing what I hold in this point agreeable to what I professe to you my determination with my self is to follow neither men nor their opinions but God and his word For although ye have conferred with some who beare the name of Christians but are not so indeed but dare blaspheme the God of Abraham of Isaac and of Iâ—cob and who say that there is no resurrection of the dead but that presently after death their souls are received into heaven yet you must not thinke that those are Christians as neither any man if he judge aright will acknowledge the Sadduces or such like heretiques as those of the Genists Mâ—rists Galilâ—ans Hellâ—nians and Pharisees who are Baptists to be Iâ—ws not to trouble you with the expression of all that is in my minde they be called Iews and the children of Abraham and confesse God with their mouthes but their heart as God himself complaineth is farre from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I and all entirely Orthodoxe Christians doe both know the future resurrection of the body and the thousand yeers in that Ierusalem that shall be reedified adorned and enlarged as the Prophets Ezekiel and Esay and others doe declare For so Esay of the time of those thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.17 For there shall be a new heaven and a new earth and the former shall not be remembred neither shall they come into their mindes but they shall finde joy and rejoycing in those which I create For behold I make Ierusalem to triumph and my people to rejoyce and so forth to the end of the Chapter But of that for the dayes of my people shall be as the dayes of the tree of life he addeth In these words we understand that the thousand yeers are impliâ—itely pointed at For as it was said to Adam in that day thou eatest of the tree in that same day thou also shalt die we know he did not accomplish a thousand yeers we know also saith he that saying that a day with the Lord is a thousand yeers is to our purpose Moreover a certaine man with us whose name is John being one of the twelve Apostles of Christ in that Reveâ—ation which was shewed to him prophesied that our faithfull members of Christ should accomplish those thousand yeers at Ierusalem and then the generall and in a word the everlasting resurrection and last judgement of all joyntly together even that whereof also our Lord spake wherein they shall neither marry nor be given in marriage but shall be equall with the Angels even sonnes of the resurrection of God For the gifts of prophesie are extant with us even till this time c. There is another place to this purpose in the same book After the discourse of the great Day of judgement which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Iews should lament Christ whom they have crucified and Christ himselfe inaugurated after the order of Melchisedech should be the Iudge of quick and dead presently he addeth At whose second coming thinke not ye that Esay or other Prophets warned us to offer up sacrifices of blood or drinke offerings but true and spirituall sacrifices of praise and thanksgiving THE OPINIONS OF THE LEARNED HEBREWS CONCERNING the great Day of Judgement and the Kingdom of CHRIST then to be CArpentarius in his Commentary upon Plato his Alcinous pag. 322. affirmeth That the seventh Millenary is called by the whole Schoole of the Cabalists The great Day of Iudgement because then saith he they suppose that God will Iudge the souls of all men By the name of the Cabalists if I be not mistaken he pointeth at the Doctors of the Talmud with many of whom it is manifest this tradition was frequent for we reade in Gemara Sanedrin Perek Chelek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ketina said The world doth continue sixe thousand yeers and Esa 2.11.17 in one it shall be destroyed Of which it is said And the Lord only shall be exalted in that day But he understandeth that destruction which shall be by fire whereby the world shall be purified as gold and shall be freed from the servitude of the curse under which it groaneth by reason of mans sinne into the glorious libertie of the sonnes of God Rom. 8. 22. It followeth a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Tradition agreeth with R. Ketina Even as every seventh yeere of seven yeers is a yeere of release so of the seven thousand yeers of the world the seventh thousand yeere shall be the thousand of release as it is said And the Lord alone shall be exalted in that day Likewise in the 92 Psalme the title is said to be A Psalme or song for the Sabbath day that is the day that is nothing else but rest Againe it is said in the 90 Psalme For a thousand yeeres in thy sight are but as yesterday Here let the Reader note two things First that the ancient Iews did understand that Prophesie in the second of Esay where these words And the Lord alone shall be exalted in that day are twise taken for the day of the great judgement and the kingdom of Christ whose steps our later Rabbins have seemed to imitate R. Schelomo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the Day of iudgement Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall arise to shake the earth terribly that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of iudgement when the Lord shall breake the wicked of the Earth Rabbi
David Kimchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that day that is in the dayes of the Messaih when the Lord shall executâ— his iudgement upon the wicked That And the Lord alone shall be exalted in that day is as much as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall be King over all the earth The other observable thing is that those Rabbins thinke that the title of the Psalme 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth appertaine to the argument of the Psalme and ought to be understood of the Sabbatisâ—â—e of the thousand yeers And now I suppose that it is manifestly proved out of these Rabbins that the ancient Iews did define that day to be the space of a thousand yeers which they called the day of judgement That which is more confirmed out of Miarasch tehillius upon that saying in the 90 Psalme Make us glad for the dayes or according to the dayes wherein thou hast afflicted us that is saith he by the Babylonians the Grecians and the Romans and that in the days of the Messiah And how many are the dayes of Messiah â— R. Iehosuas said that they are two thousand yeers as it is said According to the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thoâ— hast humbled â—â— that is according to two dayes for one day of the holy and blessed God are a thousand yeers according to that Because a thousand yeers in thy fight are but as yesterday The Rabbins have also said that according to the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Heb. 2. 5. The day of the Messiah shall be one For God which is holy and blessed in the future that is in the future age shall make one day to himself of which day we reads Zach. 14. And there shall be one day which shall be knowne to the Lord not day nor Chap. 20. night and it shall come to passe that at evening time it shall be light This day is the world to come and the resurrection of the dead But they agree not amongst themselves at what millenary this day shall be neither doth the seventh millenary like them all There have been of them and yet men of no small authoritie who touching the sixt millenary have thought as the house of Eliah whose tradition is yet extant touching the space of 1000 yeeres of the great judgement in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The tradition of the house of Elias The Iust whom God shall raise up to wit in the first resurrection shall not return into dust But if you make enquiry what is like to happen to the Iust in those thousand yeers wherein God which is holy and blessed shall renew his world touching which it is said And the Lord alone shall be exalted in that day we must know that the Lord shall give them as it were the wings of an Eagle to flie upon the face of the waters Whereupon we reade Psal 46. 3. Therefore shall we not feare though the Earth be removed But you will say perhaps they shall have affliction but he preventeth that Esay 40. 31. They that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles Yet he taketh it for granted that the world shall continue no longer then six thousand yeers His tradition is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The world doth continue six thousand yeers two thousand before the Law two thousand under the Law and two thousand yeers the dayes of Christ The one of which two thousand yeers therefore according to his opinion was that great Day of which it is said And the Lord alone shall be exalted in that day Such was the opinion of R. Asche the brother of R. Abba in these expresse words that is according to the opinion of R. Chanan the sonne of Thahalipha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which is holy and blessed shall not renew his world but at the seventh Millenary But R. Asche said that that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the fift Millenary Moreover we may in some part understand by those things which follow what the ancient Rabbins thought touching the kingdom of the Messiah in that great Day to come In briefe sums of R. Eliezer the great who lived presently after the second Temple Chap. 34. thus we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is As I live saith the Lord I will raise you up in the time to come in the resurrection of the dead and I will gather you with all Israel Petrus Galat. 12. book chap. 1. Likewise the Paraphrast Ionathan who lived before Christ upon the 14 Chapter of Hosea the 8 vers They shall be gathered together out of the midst of their captivitie they shall dwell under the protection of their Christ and the dead shall live and good shall grow in the land and there shall be a memoriall of their goodnesse fructifying and never failing as the remembrance of the sound of the Trumpets over the old wine which was wont to be offered in the Sanctuary The Targum upon the 50. Psalme the 8. vers The Iust shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of the great Iudgement Our God shall come and shall not keepe silence that he may revenge his people R. Saadas among those Rabbins whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call excellent upon that in the 7. Chapter of Daniel the 10. vers And the Iudgement is set and the Bookes are opened c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the day of Iudgement as it is written * Mal. 4.1 Beâ—old the day cometh that shall burne as an oven Likewise * Esay 5. 16. Zeph. 3.8 And the Lord of Hostes shall be exalted in iudgement Againe * Why waite you for me saith the Lord. That is the great day at which time God will rise to Iudgement And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And know thou that the iudgement is set and the the bookes are opened which I have interpreted formerly of the day of Iudgement and time of * Wisd 3. 7. visitation there shall be a day wherein all the actions of the sonnes of men both quick and dead shall be searched into The same vers 18. The Saints of the most high God shall receive a Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Because the children of Israel have rebelled against the Lord their kingdome shall be taken from them and shall be given to these foure Monarchies which shall possesse the kingdome in this world and shall lead Israel captive and subdâ—e it to them even till the world to come untill Messiah shall reigne Compare that of Luk. 21. 25. to wit The Iewes shall be led captive into all Nations and Ierusalem shall be trodden under foot of the Gentiles untill the times of the Gentiles be fulfilled Then they shall see the Sonne of
much answerable to the condition of the world Naturall and accordingly represented in Scripture for as the world Naturall consists of heaven and earth so in each State a Kingdome is found somwhat answerable hereunto and that is the Nobilitie and the Laitie And as in heaven there are Sunne Moone and Starres of lesser and greater magnitude so in every Kingdome there is a King and Queene and Nobles and that in great varietie of degrees of magnitude And as in the earth there is great variety of creatures as of trees of various sorts and of herbs and flowers so in the people of any Common-wealth is found great varietie of differences And upon this ground and by this course of interpretation which hee taketh whereas other Writers many times give prety interpretations which the Reader perhaps could wish to be true Mr Mede by his grounds and manner of proceeding convinceth the Reader of the truth of that sense and meaning the Text which is delivered by him even to admiration 2 And when this is done as for the accomodation of the matter of fact in this prophecie thus interpreted by him unto its proper time this requireth great skill in History and I have found that Master Medes friends who have been acquainted with the course of his Studies would give him the bell for this as herein out-stripping all others Thirdly I have observed some notable distinctions in this Comentarie of Master Mede which have given me great content as giving great light to the cleare understanding of many things which otherwise would prove very obscure As for example 1 The distinction between the book-sealed with seaven seales which he calles the greater book the contents whereof indeed are very large containing an History from the beginning of the preaching of the Gospel to the end of the world and this hee saith containes fata imperij the fortunes oâ— destinies of the Empire 2 and the little book mentioned Revel 10. which he saith containes fata Ecclesiae the fortunes or destinies of the Church The first containes the seaven Seales and the seaven Trumpets for the seaventh Seale produceth the seaven Trumpets 1 The six first Seales containe the Storie of the Empires continuance unto the dayes of Constantine included in whose dayes there being a strange Metamorphosis of the Empire from Heathen to Christian this change is represented in such a manner as if it were the ending of the world and the beginning of a new which in my conceit seems very judiciously delivered by him 2 Then the seaven Trumpets which are the contents and matter of the seaventh Seale represent the judgements of God upon the world for standing out against the Gospel and shedding the blood of the Saints 1 By the heathen Emperours and for that cause ruine was brought upon the Empire by degrees untill it was rent and torne into ten Kingdomes which is set forth by the parts thereof in foure degrees and accordingly that â—ills up the materiall contents of the foure first Trumpets 2 The other three Trumpets are called Woe Trumpets containing the judgements of God upon the Antichristian world the degenerate States of Christendome First by the Saracens the contents of the first Woe Trumpet 2 By the Turkes the contents of the second Woe Trumpet chap. 9. 3 By the end of the world Revel 11. 15. 2 Another distinction there is mentioned by him and which carrieth great light with it of great use for the clearing of the state of Christs glorious Kingdom here on earth and that is Revel 21.24 And the Nations that are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which escape the fire or are saved from the fire at Christs coming shall walk in the light of new Ierusalem by which it appeares clearly that new Ierusalem is one thing and the Nations that escape and are saved from the fire wherewith the earth and all the workes thereof shall be burnt in the day of Christs coming 2. Pet. 2. and 1. Thes 1. and 2. these I say are another thing and must be distinguished from new Ierusalem For in the light of this new Ierusalem those nations shall walk as is expresly testified And the distinction Mr Mede conceaves to be this By new Ierusalem is meant Christ and his raised Saints who are called the Saints whom he shall bring with him 1. Thes 4. and by the nations are meant all the faithfull servants of God who shall be found here alive at Christs coming 3 And I finde that the want of distinguishing these the ancient Fathers and perticularly Epiphanius have discoursed very wildely against the glorious Kingdom of Christ here on earth yet in just opposition to the Corinthians whose guise it was to discourse very carnally of the glorious Kingdome of Christ The consideration whereof moved Austin to relinquish the doctrine of Christs Kingdome here on earth which formerly hee embraced as himself professeth in one of his works Decivitate Dei where he treats thereof 4 Yet as Mr Mede hath in my judgement exceeded in merit all others that went before him in this Argument so others after him may go beyond him in some perticulars As to instance in a perticular or two or three 1 The discovery of the true meaning of the number of the Beast 666. by Mr Potter wherewith Master Mede himself was exceedingly taken even to admiration professing it to be the greatest mystery that hath been discovered since the beginning of the world 2 The same Master Potter hath other strange mysteries to be discovered out of the same number and especially out of the fraction thereof which as yet he hath not made publike 3 So likewise in explication of the mysterie of the two Beasts mentioned Revel 13. hee differeth from Mr Mede And I have seen an excellent discourse thereupon but as yet he hath not communicated it to the world What cause have wee to blesse God for bringing us forth in these dayes of light may we not apply that of Esay unto these times when darkenesse Esay 6â— 2. covered the earth and grosse darkenesse the people the Lord hath risen upon us and his glorie hath beene seene upon us 1 Not onely in respect of the great Reformation wrought in this Westerne part of the world an hundred yeeres agoe and more God awaking as it were out of a sleep and like a gyant refreshed with wine and the Lord Christ awaking and stirring up his strength for the raising up of Iacob and restoring the desolations of Israel and blessing us with a resurrection of his Gospel and discovering the man of sin and blasting him with the breath of his mouth 2 But also opening the mysterie of the slaughter of the Witnesses which we have just reason to conceive to have beene on foot divers yeares not by judiciall proceedings only in the Martyrdom of Gods Saints but by the sword of war First in the Low-Countries then in France after that in Bohemia then in Germany which how long it should continue
the speech is here are they which are appointed to direct the plagues of the Trumpets using those men for execution by whom it pleaseth God to bring to passe his decrees But the foure first of these Trumpets are of such plagues as are of lesse extent and not so great to wit which resting for the most part upon the Westerne or Latine world the Bishop of Rome which was hereafter to be the head at least of that world was to Chap. 8. cure In the right application of which representations here also the Reader may observe that the Romane Empire with the rest of the Kingdomes of the world by the holy Ghost are tacitly resembled to the body of the world the parts whereof are Earth Sea Rivers Heaven Starres in that manner that the body of every Empire may have also his Earth which may be instead of that Earth to wit a certaine bottome and Basis on which the weight of the whole government may rest the Sea likewise which by environing its Earth beareth altogether the likenesse of the Sea this is the largenesse or extent of the Dominion The politique Rivers also which after the manner of other rivers have their beginning from their Sea and thither returne such are Provinciall Magistrates and other ministers of the dominion together with the Provinces themselves the channels of the Rivers To conclude the Sunne and other Starres in the heaven of Sovereigne power resembling the Sunne the Moone the Starres in the worldly heaven This analogie being observed the interpretation as altogether confirmed with the figures of the old Prophets will so be easie and altogether the most convenient to the matter in hand Now that there is so oft repetition of the third part as of the third part of the Trees of the Earth the third part of the Sea of the Rivers of the Heaven that I take to be meant of the bounds of the Romane Empire comprehending in the compasse thereof the third part of the knowne world in Iohns time The which seemeth may be proved out of that that afterwards Chap. 12. is Vers 3 4. said that the Dragâ—n having seven heads and tenne hornes that is to say the heathen Romane Empire drew the third part of the starres of Heaven with his tayle and cast them into the Sea that is the third part of the Princes and Rulers of the world be subjected to his Empire These things thus settled let us come to the interpretation of the severals And the first Angel sounded and there came Hayle and Fire Vers 7. mingled with blood and they were sent upon the Earth and the third part of the Earth was burned and the third part of the Trees was burnt up and all the greene grasse was burnt up And the second Angel sounded and as it were a Great Mountaine Chap. 8. 8. burning with fire was cast into the Sea and the third part of the Sea became blood 9. And the third part of the creatures which were in the Sea and had life dyed and the third part of the ships perished And the third Angel sounded and there fell a Great Starre from 1â— heaven burning as it were a Lampe and it fell upon the third part of the Rivers and upon the Fountaines of waters 11. And the name of the Starre is called Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter And the fourth Angel sounded and the third part of the Sunne 12. was smiâ—ten and the third part of the Moone and the third part of the Starres so as the third part of them was darkened and the third part of the day shone not and the night likewise The first Trumpet The first Trumpet of the seventh Seale entereth at the Romane Idoll government now at length beaten down and shaken at the going out of the sixt Seale and being about to strike the first blow to the Empire now entering into ruine it destroyeth the third part of the Earth with a terrible â—torme of Hayle with fire and blood that is it wasteth the territory or people of the Romane Empire to wit the Basis and ground of that â—oliticall Vniverse with a terrible and bloody breaking in of the Northerne Nations it vanquisheth and consumeth the Nobles and common people You may see the representation of Hayle tending to the same purpose I meane to signifie an hostile vâ—olent assault Esay Chap. 28. vers 2. Behold the Lord hath a mighty and strong one he pointeth at Salmanassar as a tempest of Hayle and a destroying storme as a flood of mightie waters overflowing shall cast downe to the Earth with the hand Vers 3. the crowne of pride the drunkerds of Ephraim shall be trodden under foot Also Esay 30.30 Concerning the slaughter to come upon the Assyrians And the Lord shall cause his glorious voyce to be heard and shall shew the lighting downe of his arme with the indignation of his anger and flame of devouring fire with scattering and tempest and Haile-stones 31. because Chap. 8. Assur shall be beaten down through the voyce of the Lord c. Here is to be observed because haile is wont to be with lightening especially in the hotter Regions therefore with the mention of Haile is joyned Fire as well here by Iohn and Esay as also Psal 18. 13 14. yea in the History Exod. 9. 23. But Iohn hath miâ—ed Blood also beyond nature that he might shew by this token the whole representation to reflect upon Slaughter Concerning the representation of Haile let the Reader see also Esay 32. 19. and there the Chalde Paraphrast Furthermore the same Paraphrast doth teach that Trees in Propheticall parables doe signifie great Lords and wealthy men which for Oakes of Basan Esay 2. 13. hath put Princes of the Provinces for Cedars Esay 14. 8. wealthy men for Firre trees sometime Princes Esay 37. 24. sometimes Kings â—say 14. 8. by whom also that of Zach. 11. 2. Howleô Firre tree because the Cedar is fallen because the magnificent are spoyled Howle ye Oakes of Basan because the fenced wood is fallen is thus Paraphrased Howle ye Kings because the Princes are broken who so were rich are spoyled Howle ye Rulers of Provinces because the countrey of your fortitude is wasted Whence from the Analogie it is easily gathered that greene grasse is taken for the common people when as here it is joyned with trees Now that we may pick something out of History concerning the event I will derive untill something more certaine shall appeare the beginning of this trumpet from the death of Theodoâ—ius the first that is from the yeere of Christ 395 because then Christian Religion seemed plainly to have triumphed over the Gods of the Heathen and withall as it were in a certain common terme of the former Seale ending and this beginning the invasions of the Barbarians something attempted before but in the yeers next following the Empire
dayes it appeareth as well out of those three dayes and an halfe parts of these dayes a little after to be assigned to the death of the witnesses which that they cannot be taken for naturall dayes those things which are foretold to be then done doe prove as also out of that that the Beast the measure of whose time they also doe containe contemporized with the company of the 144000 sealed and the company of the sealed with the sixe first trumpets but the matters of the trumpets could not be run out in so little time as in 1260 naturall dayes or in the space of three yeere and an half But thou wilt aske why is the prophanation of the Gentiles measured by moneths and the prophesie of the witnesses defending the pure worship of God by dayes Forsooth because the worshipping of idols and every sinne and errour is of the power of darknesse and night wherein the Moon ruleth contrariwise true Religion is compared to the light and to the day of which the Sunne is the ruler Therefore the sending of Paul to convert the Gentiles Chap. 11. from idâ—ls is said Acts 26. 18. To turne them from darknesse to light from the power of Satan to God The same meaning hath that What fellowship hath light with darkenesse Now then the 2 Cor. 6.14 Moneths are directed by the motion of the Moone which ruleth the night dayes and yeeres by the motion of the Sunne which ruleth the day For the same cause as afterwards we shall see the blasphemy of the Beast will be reckoned after the motion of the Moon by moneths but the abiding of the woman in the wildernesse by yeers and dayes after the motion of the Sunne These are the two Olive trees and the two candlesticks standing Vers 4. before the God of the Earth That is they are like Zorobabel and Iesua whom God in times past had anoynted to restore againe the Iewish Church destroyed under the captivitie of Babylon and by these witnesses to take the charge of it in like manner under the servitude of the Gentiles For the allusion is to those two olive trees which Zacharias saw growing on either side of the golden candlestick and supplying the light thereof with oyle Zach. 4. of which the Angel being demanded what they meant saith These are the two anoynted Vers 14. ones standing before the Lord of the whole Earth pointing at the two heads of the Church then under the servitude of the Gentiles Zorobabel the Captaine and Iesua the high Priest of whom he had prophesied a little before For the Candlestick there of seven lights did signifie the Temple and in the type thereof the Church of that time whose restoring and preservation those two anoynted ones should procure not by power not by strength or by any humane helps but by the power of God alone working after a certaine invisible and wonderfull manner Even as those two olive trees standing on each side the Candlestick did supply the lights thereof with oyle in a certaine way extraordinary and not perceiveable But thou wilt say wherefore is there not mention here in Iohn of one as in Zacharie but of two Candlesticks to which likewise and not to the olive trees only those two Prophets seeme to be resembled I confesse I am here at a non plus neither have I yet found out a reason of this difference apt and evident enough In the meane while I thinke there lyeth hidden in the words an Hebraisme and it is as if he should have said These are those two olive trees at or besides the two Candlesticks standing before the Lord Chap. 11. of the Earth 〈◊〉 that the comparison is made onely of the witnesses with the olive trees and the addition of the Candlesticks may be judged to belong but to the description of the olive trees â—or the copulative with the Heâ—re ws is sometime in stead of the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for with besides at as 1 Sam. 14. 18. Because then was the Arke of God and the children of Israel that is with the children of Israel See Schindlers Lexicon But the difficultie concerning the two Candlesticks will remaine neverthelesse Whether therefore it be to be said that that one Candlestick with Zacharie is here to be accounted for a double one in regard to wit of the double order of the lights from either part of the shaft and the two olive trees powring oyle into each of them severally There is also with Zachary mention of seven and seven that is of twice seven * Infusoriorum pipes but whereto it tendeth is not manifest enough Or whether shall we thinke that that paire appertaineth secretly to set out the condition of the Christian Church that is to say either as it were consisting of two people the iews and the Gentiles or which is happily neerer the truth because in the time wherein the witnesses should mourne it was to be divided together w th the Roman Empire into the Eastern Western Howsoever it be it is certain that the Candlesticks set out not the Prophets or Bishops of the Church but the Chuches themselves which appeareth out of that that the Angel before Ch. 1. 20. doth interpret the seven Candlesticks to be so many Churches the seven Candlesticks saith he which thou didst see are seven Churches When if any man will hurt fire proceedeth out of their mouth Vers 5. and devoureth their enemies and if any man will hurt them he must so be killed The witnesses doe not revenge themselves by strength of hand not with sword or poyniards if at any time they shall be hurt by their enemies but the revenge proceedeth out of their mouthes that is they pierce their enemies with weapons of their mouth to wit whil they denounce the anger of â—od hanging over the heads of those that abuse his Ministers or by their imprecations and groans obtaine revenge For this 〈◊〉 wâ—ich is shewed to proceed out of the mouth of the witnesses is a 〈◊〉 of revenge according to that oâ— the Lord to Ieremiah Chap. 5. 14. Behold I make my words in thy mouth Fire and this people wood and it shall devoure them For Moses and Aaron and afterward Chap. 11. Elias they upon the confederates of the conspiracy of Korah and he upon the servants of King Ahaziah a worshipper of Baal did bring down fire properly so called from heaven but the Fire of our witnesses is to be interpreted mystically since that the holy Ghost telleth us anon that our Egypt and likewise the wildernesse are taken * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually Furthermore that which the Prophets doe denounce in the name of God the same it is said they accomplished as that which the Lord saith to the same Ieremiah doth shew Chap. 1. 10. I have set thee saith he over the nations and kingdoms to root out and to pull down and to spoyle and to everthrow
â— Heb. 3. 8 9. 13. c. likewise Chap 4 to conclude 2 Pet. 1. last vers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever a Day I say first to beginne at the particular and as it were morning Iudgement of Antichrist and the rest of the living enemies of the Church by the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing of our Lord in flaming fire and then at length to determine after the reigne of the thousand yeeres granted to new Ierusalem his most Chap. 20. holy Spouse upon this earth and after the utter destruction of new enemies yet to arise the great Day waxing toward evening and Satan being againe loosed at the universall resurrection and judgement of all the dead Which things being finished the wicked shall be cast into Hell to be tormented for ever but the Saints shall he translated into Heaven to live with Christ for ever This indeed is that time of the wrath of God upon the Gentiles and of judging the cause of them that died for Christ for which the triumphing Eldâ—rs give thankes at the sound of the seventh Trumpet Chap. 11. 18. For that then God would give reward to his servants the Prophets and Saints and them that feare his name small and great and would destroy them which destroy the earth This is that Day of Iudgement and perdition of wicked ones of which Peter 2 Epist Chap. 3. vers â— speaking presently addeth but be not ignorant of this one thing beloved to wit the day which I even now spake of that one day is with the Lord as a thousand yeeres and a thousand yeers as one day In which same day indeed the Apostle with his brethren of the same kindred the Iewes to whom he writeth expecteth that new forme of things to come of which by and by he saith vers 13. But we looke for new heavens and a new earth according to his promise wherein dwelleth righteousnesse Observe according to his promise But where was this promise of new heavens and a new earth extant when Iohn had not yet seene the Revelation except that of Esay Chap. 65. 17. and 66. 22. which promise surely whosoever shall read I should marvell if he should judge that it shall be fulfilled elsewhere then on earth This also is that Kingdome joyned with the appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ ready to judge the world of which Paul to Timothy 2 Epist Chap. 4. vers 1. I charge thee before our Lord Jesus Christ who shall iudge the quicke and the dead at his appearing and his Kingdome For after the last and universall resurrection according to the same Apostle 1 Cor. 15. vers 24 25 26 27 28. Christ the last enemy being destroyed that is death shall deliver up the Kingdome to his Father that he may be subiect to him who subdued all things to himselfe so farre is he from being said then to enter upon any new Kingdome That Kingdome therefore which neither shall be before the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance of our Lord nor after the last resurrection Chap. 20. is necessarily to be concluded between them This is that Kingdome of the Sonne of man which Daniel saw who when the times of the horne of Antichrist were fulfilled or the times of the Gentiles come to end Luk. 21. 24. shall appeare in the clouds of Heaven when there shall be given him power glory and a Kingdome that all People Nations and Languages should serve him or when as the Angel by and by expoundeth it a Kingdome power and greatnesse of Kingdomes under the whole Heaven marke it well shall be given to the people of the Saints of the most High Dan. 7. 13. 14. Also the 18.22 â—6 27. Neither yet as I said even now shall this Kingdome be after the last resurrection since the Sonne of man is not to enter upon a Kingdome then but as Paul witnesseth to lay it downe and deliver it to his Father Now that the same Kingdome is handled in both places as well by Iohn as Daniel may be proved by these two Arguments First that both begin at the same terme to wit the overthrow of the fourth or Romane Beast that of Daniel when the Beast governing under that last regiment of the horne with eyes was slaine and his body given unto the burning flame Dan. 7. 11. 2â— 27. That of the Revelation when the Beast and false Prophet that wicked Vers 10. horne in Daniel having mouth and eyes as a head are taken and both cast alive into a lake of fire burning with brimstone Secondly from the same session of Iudgement premised to both For it will appeare that the one is borrowed from the other and altogether tend to the same purpose by comparing the words of the description of both Dan. Chap. 7.  Vers 9 I beheld till the thrones were set For so it is to be rendered with the Vulgar 70. and Theâ—d and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a throne is used in Targum at the 15. v. of the 1. cap. of Jer. And I saw Thrones Rev. 20. 4. Vers 10 And the iudgement was set That is the Iudges as in the great Sanedrin of the Iewes to the rule whereof the whole description is framed And they sate upon them  And iudgement was given to the Saints on high that is power of judging Hence is that of Pâ—ul the Saints shall iudge the world And iudgement was given unto Chap. 20. them Vers 22. Chap. 20 Vers 22  And the Saints obtained the kingdom that is to say with the sonne of man who came in the clouds of heaven And the Saints lived and reigned with Christ a thousand yeers Furthermore I would have the Reader understand this Whatsoever almost is found from the Iews whatsoever is delivered by the Lord in his Gospel or any where in the new Testament by the Apostles concerning the day of the great judgement that is taken out of this vision of Daniel to wit that judgement to be accomplished by fire Christ to come in the clouds of heaven to come in the glory of his Father with multitude of Angels the Saints with him to judge the earth Antichrist to be abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming c. So that they goe about wholly to undermine the pillar of the Evangelicall faith concerning the glorious coming of Christ who neglecting the ancient tradition of the Church endeavour to turn this prophesie to another end Lastly that I may conclude this is that most ample kingdom which by Daniels interpretation was foreshewed to Nebuchadnezzar in that Propheticall Statue of the foure kingdoms not that of a Stone cut out of a Hill whiles yet the Series of Monarchies remained for this is the present state of the kingdome of Christ but of the Stone when they were utterly broken and defaced to become a Mountaine and to fill the
forth Christ in the Romane â—mpire to be King 300. yeeres But after she brought him Vers 5 forth the Dragon being cast downe from the Romane throne by Constantine he was there enthroned This chance of the Dragon Vers 7 8 9. contemporiseth with the sixth Seale The woman after the bringing Vers 13 14. forth of her sonne dwelleth in the wildernesse 42 monethes or for a time times and halfe a time typifying the state of the Church in a middle condition freed from the rage of persecution and not attained to the state of glory but still persecuted by the Vers 15. flood of errors and heresies â—ast out of the Devils mouth A new Tragedy of evils falleth upon the Woman entred into Chap. 13. the wildernesse she lighteth upon a double Beast the one ten horned Vers 1 c. being the secular whole estate of ten Kingdomes into which the Empire was divided by the warres of the Barbarians The other two horned being Ecclesiasticall which the Pope with his Clergie make up both Beasts reigning together and tyed in a neere alliance governing under the seventh head exercising the crueltie of the Dragon and pretending the worship of Christian Religion demolishing Idols but promoting by Laws and Edicts â—dolatry â—nd lately abolished Heathenisme termed blasphemy against God Vâ—rs 6. his Name his Tabernacle and them that dwell in heaven His Name when any thing besides God is worshipped with divine worship Joh. 2. 19. and vers 21. His Tabernacle that is the humane nature of Christ wherein the Deitie dwelleth by transubstâ—ntiation And them that dwell in heaven that is by calling idols which they worship by their names in derogation of Christ his prerogative and glory The company of 144000 virgins followers of the Lambe mentioned Chap 14. and sealed before at the seventh Seale for connexion of the Vers 3 4 5. two prophesies signifie the Church in the middest of the Papacie continuing faithfull to the Lambe the native progenie of the twelve Apostles apostolically multiplyed purely and rightly honouring the Lambe and his Father with the Evangelicall song not addicted to any one Sea but accompanying the Lambe whithersoever he goeth often and sharply admonishing the worshippers of the Beast concerning Evangelicall worship and warning all to withdraw themselves from those Idolaters except they will perish eternally set forth in the Cry of three Angels The first admonisheth to worship God purely and rightly according Vers 6 7. â— to the Gospel fulfilled in the yeere 720 in the Greeke and Easterne Churches when the Emperours Leo Isaurus Constantine Iconomachus Leo Armenius Michael Balbus and Theophilus by their Edicts and Decrees made Protestation for presenting religious worship to one God the Creator against worshipping of the creature not only Images but also Saints and their reliques as also by the Councell of 338 Bishops assembled at Constantinople by Constantine Iconomachus the adoration of images was accused and condemned of impietie c. The second Angel threatneth mysticall Babylon for the crime Vers 8. of spirituall fornication with inevitable destruction Fulfilled in the time of the Albigenses and Waldenses who were the ministers of this Cry by word and by deed proclaiming the Church of Rome to be the Apâ—calyptike Babâ—lon by her idolatry and mysticall whoredome c. The third Angel denounceth horrible and hainous torments Vers 9 10 11 c. easelesse and endlesse to the whole traine of the Beast and those that shall abide in his obedience After this threefold admonition by the Angels followeth the Vers 14 15. vindication of the Church against her enemies under the types of Harvest and Vintage By Harvest is understood the preparation of the Bride by the conversion of the Iews together with the overthrow of the Turkiâ—h Empire the Lord Ieâ—us being the Lord of the Harvest and this at the sixt phyall As touching the Vintage the vineyard of the earth is the Vers 17 18 19 c. dominion of the Beast The grapes the followers of the Beast The winepresse the place of slaughter Armageddon in the 2 Thess 2.8 seventh phyall to which place the grapes being gathered by the Angel the Vintager with the helpe of the Saints the Lord Iesus shall tread them at his comming Now both Harvest and Vintage is obtained by prayers of the Church universally Mysticall Babylon is Rome the mother Citie of spirituall Chap. 17. fornication Vers 1 2. The Beast is the Romane Empire Vers 3. Seven heads are seven hils upon which Rome standeth or seven Orders of succâ—ssive Rulers viz. Kings Consuls Tribunes Decemviri Dictators Emperours in respect of the change whereof into ten Kingdomes it mâ—ght seeme another Ruler yet is but the same and Popes which last Beast is the bearer of the whore The ten hornes are those ten Kingdoms into which the Empire Vers 4. is divided The cup in her hand c. hath allusion to whores and stewes Vers 4. which is interpreted by the Angel to Iohn in the Chapter following at the eighth verse In this Chapter is figured the state of the Church cleansed from Idolatrous pollution and singing the triumphant song at the powring Chap. 15. out of the phyalls The effusion of the phyalls signifie the ruine of the Antichristian Beast The seven phyalls so many degrees of the ruine thereof Vers 6 7. And whatsoever the phyall is powred out upon suffereth dammage and losse thereby The first phyall is powred out upon the Earth that is the people or common sort of Christians this was fulfilled by the Albigenses Chap. 16. v. 2. and Waldenses c. The second phyall is powred out upon the Sea that is the compasse Vers 3. of the Popes iurisdiction fulfilled by Luther c. Reformers of the Church The third upon the Rivers that is upon the Ministers and Vers 4 5 6 7. Defenders of the Antichristian iâ—risdiction fulfilled in the yeere 1588 upon the Spanish Champions Priests and Iesuites by laws executed upon them in the reigne of Queene Elizabeth The fourth upon the Sunne that is the Germane Empire now Vers 8 9. by the warres there in powring out The fifth upon the Throne of the Beast that is Rome it self Vers 10 11. The sixth upon Euphrates to prepare away for the Kings of Vers 12 13 14 15 16. the East viz. The conversion of the Iâ—raelites by removing the obstacle the Othoman Empire of the Turks agreeing with the plague of the sixt Trumpet Chapter 11. The seventh phyall is powred out upon the Aire that is upon Satan Vers 17 c. comprehending not the dominion of the Beast onely but all the enemies of Christ gathered to gether under the conduct of the Power of the Aire and shut up in Armageddon The seventh Trumpet with the whole space of 1000. yeeres Chap. 20. thereto appertaining signifying the great Day of Iudgement circum scribed within two resurrections beginning at the iudgement of Antichrist as the morning of that day and continuing during the space of 1000 yeeres granted to new Ierusalem the Spouse of Christ upon this Earth till the universall resurrection and iudgement of all the dead when the wicked shall be cast into Hell to be tormented for ever and the Saints translated into Heaven to live with Christ for ever FINIS Erratain the latter part of this Booke Page line Erat. Corrected 3. l. 13 as measuring is measuring 7. l. 3.  cap. 6. Gr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. l. 6. that may that they may 21. l. 31. to the Saint to the sift 24. l. â—0 That tâ—nth That this tenth 39. l. 33. with her childe her childe 56. l. 3â— a few dayes a few dayes together 65. l. 19. that the Romane that that Roman 75. l. 11. twleve virgins twelve being eminent as well in the company of virgins 81. l. 27. nation notion 94. l. 16. other drug other bitter drug 96. l. 12. the ruine the crime 122. l. 14. for many of many 125. 18. adde in marg 2 Thess 2.8 against line 28. adde Dan. 2.35 2â—8 l. 19 and 30. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. in the marg over against 1. 27. put lib. 11. c. 1