of the context of the repeated prophecie and what wee have further formerly declared at the sixt Synch Part. 1. and in the entrance to the second part shall not have sufficiently perswaded any he shall be at length enforced thereto by the very necessitie of the Synchronisme if according to the demonstrations now made hee shall assay to dispose the severall prophecies in their ranke and place The close of the Synchronismes and of the Apoâ—alyps After the 1000. yeers reigne and condemnation of Satan doth â—ollow the universall resurrection of the dead and the last judgement and hell chap. 20. from verse 11. to the end After new Ierusalem described chap. 21. followeth Paradise which having the tree of life in the middle like Eden a river doth environ on this side and that side for so I take the words chap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the midst of the street and of the river which was on this side and on that side to wit of the street was the tree of life And this is the end of the world and of the Revelation Moreover Reader behold here is the order and course of all the prophecies in the Revelation according to the things therin to be done in this figure drawne before thine eye and â—o be viewed at once which I have framed by the exact rule of the Synchronismes already demonstrated EPOCHA OR THE BEGINING OF THE APOCALIPS MEDE his booke sealed HAYDOCK his booke sealed The first prophesy beginneth The latter prophesy beginneth MEDE his booke opened HAYDOCK his booke opened How longâ— Lâ—â—◠〈◊〉 thou not 〈…〉 booke written within and on the backside sealed with 7 seales Ap. v. 1 the six first seales 1 victory 2 slaugher 3 â—â—â—â—ances 4 death 5 the 〈◊〉 6 earthquake 〈…〉 of the 〈◊〉 and 〈…〉 〈…〉 with Michaell about the childe birth Trumpet I haile falleth upon the earth Trumpet II the burning hill 〈◊〉 the sea Trumpet III the starr falling into the riuers Trumpet IIII the eclipse of the lights Trumpet V I. WOE LOCVSTES Trumpet VI II. WOE THE EVPHRATEAN HORSEMEN The 7 phyalls destroying the Easte 1 2 3 4 5 6 The company of 144000 seruantes of god out of all the tribes of Israel are fenced to the seale of the liuing God The outer court or holy citty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 for to be 〈◊〉 of the gentiles 42. 〈◊〉 The two wittnesses of god at length to be killed by the beast doe prophesy clothed in sackcloth 1260 days The woman in child birth the dragon being cast out flyeth into the desert there to bee nurished 1260 days or for a time 〈…〉 The beaste w th 7 heades and ten hornes after the deadly wound cured vnder the course of yâ— last 〈◊〉 blasphemeth overcometh the Saints 42 moneths The two horned beast or false prophet the restorer of the ten horned beast exerciseth all his power in his sight The company of virgins 144000 sealed of the lambe to whome alone the 〈◊〉 songe is giuen to be sunge warneth the worshipers of the beast of the Judgment of God The 〈◊〉 city Babilon the 〈…〉 vpon the seven headed Beast now in the course of the last head being tenne horned and maketh the inhabitants drunken w th the wyne of her fornication Trumpet 7 III WOE The misterie of god is fulfilled As he declareth to his prophetes The palme bearing multitude of innumerable rejoycers out of all nations kendreds people THE KINGDOMS OF THE WORLD ARE BECOME OVR LORDES AND HIS CHRISTES The 7 phyalls destroying the Easte 7 Satan is bound and the saints raigne with Christ a thousand yeares The wife of the lambe New Ierusalem into the light wherof the gentiles shall walk desendeth from heuen SATAN IS LOOSED THE GENERAL RESVRECTION the paradise of the iust the Lake of Fier THE ENDE Know thou who voutchsafest to meditate vpon this Apocalyptik Type that the archinge lines meeting in the same begining and ende shew contemporary prophesies to wit of the seales and of the litle booke the same things is demonstrated by the bounds of the lines and circumferences answering each other And to conclude which of the Visions goeth before or foloweth after thou maiest behold by the order proceeding from the left hand to the right At the 27. 28 and 29th pages of the key the reader may finde a more full direction for the vse of this scheme Place this betwixt pag. 26. 27 for mine own and if thou please for thy use Lord open the eyes of the understanding of either of us that we may behold his marvellous workes Amen A Corollarie concerning the use of the Key 1. Out of what hath been said I suppose it appeareth that the Revelation considered according to the letter only as if it were a certain bare â—â—story of things done and not a prophecie involved with mysticall allegories and types yet to be furnished by the holy spirit with such signes and characters through the whole narration that thence the right course order and Synchronismes of all the visions according to alâ— things done in their time may be found out composed and demonstrated and that without the supposition or help of any interpretation granted 2. Then furthermore as is the manner in histories that many and divers things done by many and divers together and at the same time yet cannot be declared together but severally and one after another so also in these prophecies and visions of things done howsoever revealed in the most aptest and wisest order by far it falleth out that they labour in vain that so go about to interpret the Revelation as if the events every where should succeed one after another in the same order and course as the visions are revealed 3. For truely he that will endevour with successe to finde out the meaning of the Apocalyptique visions must first of all place the course and conneâ—ion of them one with another according to things done being thorowly searched out by the foresaid characters and notes and demonstrated by intrinâ—icall arguments as the basis and foundation of every solid and true interpretation Therefore which we see to be done amisse by very many the order it self is not to be conformed to every aptnes of interpretation according to the will of the interpreter but according to to the Idoea of this chronicall order framed before hand by the characters of Synchronismes is every interpretation to be tryed as it were by a square and plumb-rule 4. For without such foundation thou shalt scarce draw any thing out of the Revelation that will soundly assure the interpretation and application thereof and which resteth upon divine authoritie but upon begged principles and meere humane conjectures on the contrary side this being admitted for a foundation when as now the pales of time and order shall not suffer the aâ—plication to rove at randome and according to pleasure thou wilt presently admire the many wayes of so many different
Vers 16. his mouth That is the multitude of Christians in Councels prevayling in the Orthodox faith dranke up the Diabolicall inundation even as the Earth is wont to doe the water when it is exceeding dry For if the water but venemous and contagious such as proceedeth out of the mouth of the Serpent doth represent heresie the reason of the analogie did altogether require that that which should drinke it up and abolish it should be figured by the Earth as which by its drinesse is wont to drinke up the inundations of waters Which truly in this matter falleth out so much the more apt to signifie the thing in hand because even other where in an hystoricall and simple speech the earth in many places is wont to be put for the inhabitants of the Earth See Gen. 41. 57. 1 Sam. 14. 25. Deut. 9. 28. and in many places beside Concerning the tenne horned Beast blaspheming God and the two horned Beast or false Prophet his Authour and chiefe priest A New Tragedie of evils did set upon the woman being entered At Chap. 13. the bounds of the Wildernesse for forthwith she falleth upon a double Beast in appearance indeed little to be feared as resembling the Panther or Lambe but no whit the Dragon or Serpent the likenesse of whom alone she abhorred Yet in truth * Fiduciariam the onely one in trust for that Dragon cast downâ— and one that in his stead should much vexe her off-spring which she should bring forth in the Wildernesse And the Dragon was wroth with the woman for from thence Vers 17. I fetch the story of this Chapter and went to make warre with the remnant of her seed to wit with them which she was to bring forth in the Wildernesse which keepe the Commandements of God and have the testimonie of Iesus Christ and he stood upon the sand of the Sea That is when the Dragon had perceived he who even now was deprived of the Romane Empire that he nothing prevailed by the flood of Arianisme to overwhelme the woman flying into the Wildernesse but that neverthelesse she was come safe thither and furthermore that the Romane Empire would no more suffer that he in his proper name should manage the affaires there as in times past he setteth upon her by another way to wit by substituting covertly for himselfe * Regnum â—icarium a deputed Kingdome and to that end he stood upon the sand of the Sea that he might raise to himselfe a new deputed forme of the Romane Kingdome then to have its beginning Now the history of a two-fold Beast to manage the Romane State followeth the one Tenne horned the other Two horned tyed in a neere alliance betweene themselves both of them reigning together and in the same Dominion The first of which being the Tenne horned thou mayest call Secular the other being Two horned Ecclesiasticall Of the Tenne horned Beast The Tenne horned or secular Beast is that Whole state of tenne Kingdomes or thereabouts into which the Empire of Câ—sars Chap. 13. was parted by the warres of the Barbarians after the Dragon was thrust out growing together againe into one Romane Common-wealth the wickednesse of the Dragon being renewed I saw saith he a Beast rise up out of the Sea having seven heads Vers 1. and tenne hornes and upon his hornes tenne crownes and upon his heads the name of blaspemy The same Beast is here described which afterward Chap. 17. beareth the Whore even the seven headed Romane Beast under the course of the last head I saw saith Iohn the type of that last State of the Romane kingdom wherein governing under the seventh head it should be devided into ten kingdoms and yet even as he had done under his former heads he should blaspheme the only true God by the worship of Idols For the number of Seven heads is the ensigne of the Romane kingdom as is the bearing of Ten hornes The name of Blasphemy is a note of Idolatry The crownes sâ—t upon the hornes which are only of the last head doe shew that that kingdom should be exhibited under the couâ—se of the last head which will be further confirmed by the rest of the description of the Beast And â—he Beast which I saw was like unto a Leopard and his feet Vers 2. were as the feet of a Beare and his mouth as the mouth of a Lion That is this kingdom in respect partly of regiment and state partly of its nature was so ordained that it did resemble in a certaine confused temperament those three Monarchies long agoâ— set forth to Daniel by the same Beasts For truly in the residue of the shape of his body it should resemble the Grâ—cian in the feet by his going the Pâ—rsian in his mouth by making Edicts the Babylonian Kindgdome For the Leopard is the type of the Kingdome of the Grâ—cians the Beare of the Persians the Lion of the Babylonians First therefore that Kingdome in the body of it was plainly like the Graecian that is a Kingdome divided into more Kingdomes like unto that Dan. 7. 6. and 8. 8. 22. For the Graecian was divided into four parts but this last Roman was to be parted into â—enne Kingdomes the type thereof is the bearing of tenne hornes upon the head of the last Beast which by the interpretation of the Angel afterward Chap. 17. are tenne Kings or Kingdomes Vers 12. domes into which the Romane Empire of the sixth head being Chap. 12. rent should grow together againe into a new Kingdome under the seventh for to beare the Whore Now that the tenne hornes are onely of the last head that is the seventh and not promiscuously of them all as it is commonly accounted I thus demonstrate the head flourishing the hornes flourish which declining the hornes also growing thereupon must needs decline First therefore the hornes could not be on the five first heads because those five heads as the Angel saith Chap. 17. were passed then Vers 10. in the age of Iohn and together with the courses of the heads the courses of the hornes also growing upon the same were passed neither in the sixth because that reigning in the age of Iohn as also the Angel cleerly affirmeth notwithstanding the time of the hornes was not as yet come For saith he the tenne hornes are tenne Kings which have received no Kingdome as yet They remaine therefore for the last head Away with you paynters therefore which here at your pleasure distribute the tenne hornes among seven heads bestowing upon some one upon others according to your liberalitie two which how unfit it is and farre from any ground of the Text yea and plainly repugnant to the interpretation of the Angel there is no man which being now admonished shall throughly consider but will confesse It is therefore to be taken for true and certaine that it is the seventh head alone in that scale of heads one standing above another being the
highest in situation the last in time which beareth the hornes I now therefore proceede to expound the remaining Effigies of the same last Beast And this Beast in the feete by which the body is supported with which it moveth and goeth and the former of which in Beasts are in stead of hands and armes for handling snatching and fighting in feet I say doth exceedingly resemble the Empire of the Persians since as they did relye upon the Councels of their * Magi Wisards Wise men in managing their affaires so the Romane Kingdome of the last state is governed by the authoritie of the Monks and Idolatrous Clarkes like to those Wise men Whether that belongeth which afterwards shall be said of that other Beast the Vers 12. false Prophet that he exerciseth all the power of this tenne horned Beast before him For feet here are to be considered not as the basest and more unworthy members of the body but as they are in Beasts not onely instruments of going but also of fighting and Chap. 12. catching their prey in which of Beares I speake of the former feet the principall strength of the body consisteth Neither are feet here to be understood that part onely which maketh the tract upon the ground but which as the foresaid part comprehendeth the thighs and armes also To conclude the tenne horned Beast maketh Edicts with a Babylonian mouth to wit commanding the worshipping of Idols and Images denouncing the penalty of death and burning alive against those that refuse in like manner as that Nebuchadnezar against the Iewes refusing to worship the golden Image which he had erected to his Bel of sixty cubits long Dan. Chap. 3. Notwithstanding I would not that the interpretation of others should receive any prejudice by this of mine theirs I meane who conceive it rather respecteth the naturall disposition of these three Beasts the nature or crueltie of all which the tenne horned should expresse Let every one use his owne judgement And the Dragon gave him he that was cast down who stood Vers 4. upon the Sea sand his power that is his strength or forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his seat and great authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Seventy signifieth forces or an Army out of the use as it seemeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrewes whereby both as well strength power as also an army is signified the Seventy Exod. 14. 28. concerning the Army of Pharaoh drowned doe thus translate The waters covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Host of Pharaoh and 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Host hath he cast into the Sea and so in many places not onely with them alone but also with prophane writers From this notion are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts And Mat. 24. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or Hosts of the heavens shall be shaken likewise in the next vers it is said The Son of man shall come in the clouds of the heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Chapter following is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his glory and with all the holy Angels with him So in this place The Dragon or Satan gave to the tenne horned Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his forces or his Host Now the forces of Satan are his Angels or * Daemons Devils and Idols the receptacles of * Daemons Divels To wit these forces he gave to this last Beast to be garnished and adorned together with his seat and great authoritie that is in one word that universall authoritie Chap. 13. from which lately he had fallen being overcome and vanquished by Michael and the holy Martyrs and Confessors of Christ So that the Dragon or Satan in this Beast of the last state did in a certaine manner recover his ancient dominion which he had exercised in the state of the Red Dragon but in a representation so unlike the former that the Seed of the woman in the Wildernesse did for the present little observe it For now the Dragon did not behave himselfe like a Dragon as before that is he professed not himselfe to be what he was the sworne enemie of the Christian profession for if he had done this the Seed of the woman would presently have knowne him and would have taken heed of him as of a most cruell enemie to wit out of that inbred antipathy which God even from the beginning of the world had ordained should be between them I will put saith he enmitie betweene thee and the woman and betweene thy seede and her seede But surely when as he had transfigured himselfe into the Gen. 3.15 shape not of a Serpent but of another Beast having no affinitie with a Serpent it was not so hard a matter for him to deceive the seede of the woman that is the Christian Church being joyfull for the late victory and now secure from the Dragon and to allure it to obey him Which the false deceiver did so cunningly and secretly under the maske of a Beast which he himselfe did hate that not till it was too late the Church did know her selfe to be deceived by the old enemie and to worship the Dragon under this maske For who would have suspected that under the representation of a Leopard or of a Panther which is the same there had lyen hid the Dragon that is under the shape of that Isidor lib. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because he is the friend of all other Beasts excepting the Dragon Beast which when as other Beasts being allured either by the beauty of the skinne or the sweetnesâ—e of the smell love to come neere unto and looke upon onely the Dragon is said to abhorre and to flie from Or that I may a little more cleerely unfold the matter who would have judged that under an Empire pretending the worship of Christian Religion demolishing Idols horrible idolatry and lately abolished heathenisme should be mainly set up and promoted by lawes and Edicts And I saw one of his heads to wit the sixt as it were wounded Vers 3. to death this came to pasâ—e in the battell with Michael and the holy Martyrs and his deadly wound was healed to wit by the medicine of this substituted authoritie Chap. 13. Now that the seven headed Dragon I meane the Romane Empire upon which the old Serpent did sit that is to say Rome heathen was the Beast of the fixt head may as well appeare out of that which is said afterward concerning those heads Chap. 17. that five were already fallen in Iohns time one which is the sixt governed the Romane State at that time as also chiefly because that this Beast of the last course succeeded him next in the same seale The Dragon I say is said here to have given his seat to the Beast of the
last course or seventh head therefore he was his last predecessour or a Beast of the last head save one Neither let that move any man that yet under the course of the sixt head this Beast did notwithstanding appear seven headed there in the vision â—or although the heads kept their courses not together but in order and one after another yet notwithstanding the Beast with all the furniture of his heads and hornes is presented under any State to the end that one and the same Romane kingdom might be every where signified although sometime by some sometimes by other courses of governments But let us return to the text where the Complutense edition Irenaeus Aretas the Siriaque Paraphrast lately set forth and among the Latines Primasius consenting doth not allow the word vidi I saw but joyneth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were to this purpose The Dragon gave him his power and his seat and great authoritie and one of his heads wounded with a mortall stroke that it might be healed I suspect that also the vulgar Latine anciently reade it so because of that de capitibus suis for otherwise it would seeme it should have been said de capitibus eius But whether this reading be to be preferred before the other I will not rashly affirme only this it seemeth to be so very ancient that I marvell it is not marked by R. Stephanus But whatsoever it be the reading received if we interpret it rightly and as the matter it self altogether requireth it will come plainly to the same sense I saw saith he one of his heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if it had been wounded to death to wit not then the Apostle looking on but before it rose out of the Sea in this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in a preterpluperfect sense even as before Chap. 5.6 he said he had seene in the midsts of the Elders and Beasts a Lambe standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as it had Chap. 13. been slaine not slaine then while he looked on But that which is added concerning the curing of the wound that either he saw done while yet the Beast rose out of the Sea or as soone as he rose thence Neither was this healing any later destinie which notwithstanding is beleeved of the most hitherto but the very nativitie of the last Beast There was a passage from every of the other heads to the course of the succeeding head without a wound but in the passage from the sixt to the last the Beast fell down with the deadly wound from the healing whereof I say neither sooner nor later the ten horned Beast or the Beast of the last head tooke his beginning neither fetcht he his originall higher Which that it is so the whole order of the following narratâ—on proveth For whatsoever evill the Beast is mentioned to have committed whatsoever worship and adoration is done unto him by the inhabitants of the earth all that is said to come to passe after the curing of that wound I saw saith he one Vers 3. of his heads as it were wounded to death and the wound of his death or deadly wound was healed and the whole earth wondering followed the Beast to wit now healed and they worshipped the Dragon c. Then also there was given unto him a mouth speaking greaâ— things Vers 4. and blasphemies c. And he opened his mouth against God c. Vers 5. All these things came to passe after the healing but before this Vers 6. none of the hainous acts of the Beast are reported no mention of any subjection or honour conferred upon him by the Nations Whatsoever before is mentioned pertaineth partly to the forme of the Beast partly to the occasion and manner of his rising And wherefore I pray you should we frame unto our selves an Ante-christian Beast whereof for sometime no actions are related no persecution mentioned yea if we follow the reading of Irenâ—us and the Complutense leaving out the word vidi I saw there will be no place more left for such interpretation And all the world wondered after the Beast Vers 3. That is with full approbation and consent they tooke part with the Beast And they worshipped the Dragon which gave power unto the Beast and they worshipped the Beast saying who is like unto Vers 4. the Beast who is able to make warre with him That is then worshipped not the Beast simply as the Beast but Chap. 13. also as the substitute of the Dragon and therefore they worshipped not the Beast only but under the maske of the Beast the Dragon himself also For to worship the Beast except as an Idolater the Dragons Vice-gerent in which sense it is here spoken had been no more impious then to yeeld obedience to any worldly authoritie Doubtlesse the Beast doth signifie the kingdom Now to worship the Beast out of the use of the Hebraisme and the East is no other thing then to be subject to the same Which that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explication added to the word of worshipping doth not obscurely shew they worshipped saith he the Beast saying who is like unto the Beast who is able to make warre with him As if he should have said they did freely yeeld themselves in obedience to the Beast as to one who so farre excelled in power that none was able to make resistance or to wage warre with him In which same sense Vers 12. the earth it self and not alone the inhabitants thereof is said to have worshipped the Beast that is to have yeelded to his dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And caâ—seth the Earth and them that dwell therein to worship c. So in the blessing of Iacob Gen. 27. 29. Let people serve thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nations bowe down to thee be lord over thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let thy mothers sonne bowe down to thee Moreover â—oncerning this acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 37. 7. and 49. 8. in the blessing of Iuda also Esa 45. 14. But to be subject to the Beast according to his râ—ligious constitution as he resembleth the seven headed Dragon that truly is blasphemy and impious against God Whereupon who doe so worship the Beast are said to worship the Dragon in worshipping the Beast And there was given to him a mouth speaking great things and Vers 5. blasphemies and power was given unto him to * Faâ—iendi of doing continue fourtie and two moneths Hitherto of the constitution and state of the Beast Hereafter is expounded in what matters he exercised his power committed to him by the Dragon that is to say in two in blasphemy against God and persecution of the Saints But the whole description is taken out of the prophesie of Daniel Chap. 7. where is handled the
this moster of impiety by a very fearefull Elogie to wit that Chap. 13. they are not registred in the Catalogue of that Lambe slaine but being deprived of the Kingdome of God shall perish eternally To this dreadfull Admonition is joyned an Apostrophe to move attention If any man saith he have an eare let him hear as Vers 9. if he should say O ye godly Christians listen attentively deeply ponder what was even now uttered of the so unhappy condition of the followers of the Beast neither is it a matter of light moment but even such as whereon the maine point of your salvation dependeth For so ought the words to be referred to the former and not to the words following in like manner as it is evident the same are referred in the Epistles to the Churches twise or thrice See Chap. 2.29 Chap 3. vers 6.13.22 He that leadeth into captivitie shall goe into captivitie he that Vers 10. killeth with the sword must be killed with the sword A consolatorie Epiphonema of the godly against whom refusing to obey him the Beast should cruelly rage with warre imprisonment and most cruell punishments to wit that it shall come to passe hereafter that God their just avenger shall exact punishment of so many slaughters and so great cruelties and render the like to the outragious Monster And here is saith he the patience and the faith of the Saints That is the Saints being confident of the equitie of the supreme Vers 10. Divine power of his Iustice in disposing humane affairs shall be little troubled or dejected in their mindes at those things which they should suffer but couragiously resisting the Beast constantly and patiently expect revenge certainly and abundantly to come from God So hitherto we have handled the Secular Beast now the Apostle proceedeth to the description of the other Beast seene by him to wit the Ecclesiasticall Beast or rather Pseudopropheticall which exerciseth the government of the former Beast and his blasphemies Concerning the other two horned Beast or the false Prophet The two horned Beast or falâ—e Prophet is the Bishop of Rome Vers 11 c. with his Clergie having hornes indeed like a Lambe of whose authoritie of binding and loosing he braggeth that he hath a deputation Chap. 13. but speaking Idolatry and slaughtering of the Saints as the Dragon For this Beast was the author and founder of that tenne horned Beast successour to the Dragon for tyranny and blasphemies under the maske of Christian profession whose authoritie likewise as he exerciseth in the function of a high Priest so also the Pope himself taketh upon him to be head and Monarch of the same no lesse then of his Clergie with whom severally he maketh up the Pseudopropheticall Beast making that seventh and last head of the Romane Common-wealth in the Citie standing upon seven hils who doubtlesse by signes and miracles which to doe or to feigne was given to him with his Clergie especially by the thunderboâ—t of Excommunication as of Divine revenge he brought by little and little to that passe that the Kings lately risen up out of the dissipated Empire of the Caesars in the Romane Common-wealth with one consent subjecting their necks to him and to Rome now otherwise without Empire they put on the Image of the old and now demolished heathen Empire Which so happily prospered with him that the Romane Beast the Caesarean head being wounded not onely revived plainly in that Image but even the Image it selfe at the pleasure of the false Prophet punished with the Secular Sword even as the false Prophet with the Spirituall any whosoever should be disobedient And I saw saith he another Beast coming up out of the earth Vers 11. and he had two hornes like a Lambe but he spake aâ— a Dragon He saw another to wit the Pseudopropheticall or Pseudo Ecclesiasticall Beast which as we said the Pope of Rome with his Clergie make up For the Pope by himselfe and alone though he may be termed a false Prophet yet he maketh not up the Beast except his Clergie be joyned with him since the Beast doth signifie a company of men composed of a certaine order of members like as a Beast hath not one man alone But he seeth him coming up out of the earth that is not as that former out of the Sea or dominions of the world that is to say issuing from a more noble pedigree but sprung from the lowest condition or rather begotten not by the assembly of armies or people contending by warre as that Secular Beast but springing up secretly and without noyse like hearbes and plants growing out of the earth For the Sea aâ—it may signifie a company of people in one Dominionâ— Chap. 13. so in warre an Army And he had two hornes likâ— a Lâ—â—â—â— that is that two-fold power of binding and loosing committed to Peter and the rest of the Apostles by Christ and in that point indeed like the Lambe in as much as he said As my Father hath sent Iohn 20. 21. me so send I you Surely this authoritiâ— the Beast pretendeth and in that he carrieth himselfe as Christs Vicar but he speaketh as the Dragon intruth the red Dragon whom Michael a little before had cast downe and deprived of the Romane Empire whiles that as he he patronizeth the worship of false Gods and Idols by his authoritie and Decrees and in like manner causeth the true and pure worshippers of that sâ—aine Lâ—â—â—â—e to be rooted out by persecutions and slaughters For he exerciseth all the power of the former Beast before him Vers 12. That fiduciarie power of the Dragon committed upon trust to the former Beast and consisting in Idoll worshipâ— the two horned Beast exerciseth as High Priest who is to have the â—hieâ—â— oversight in the execution of religiousacts In the presence of the Beast is the same as with him or in his behalfe as if he should say this two horned Beast is Chaplaine to the tenhorned Beast so that it ought not to be wondred at if he speake like the Dragonâ— For so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth sometime is aequivalent to the dative case of the person to whom something is acquired or for whose sake it is done as â—oâ— that which is said â— Sam. 2. 18. Samuâ—l was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minisâ—ring before the Lord it is Chap. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minisâ—ring to the Lord. And particularly doth the Pope of Roâ—â— the head of the Beast exercise the supreme regiment of that Beast also Moreover he causeth that the earth and they that dwell therein doe worship the first Beast whose deadly wound was â—â—alâ—d That is whatsoever at all that first Beast be whatsoever obedience is given to his impiâ—tiâ— he acknowledgeth this High Priest the author thereof as by whose meanes it is brought to passe that the earth and the inhabitants thereof
1â— The times of the Beast and of the woman dwelling in the wildernesse begin at the very same instant of time to wit the conquest of the red Dragon and the thrusting him downe into the earth therefore since the said times are of aequall continuance it must of necessity follow that they did concurre in the whole in termediate space of time and likewise at length end their course together That the times of either of them do commence from the same beginning or terme is manifest out of the 12. chap. for when as the dragon is cast downe by Michael then the woman escapeth from his presence into the wildernes ver 6 and 14. The Dragon being angry that hee had in vaine attempted to destroy her now entring thither in the 15 16 and 17. ver he went to make war with the rest of her seed to wit those which she should bring forth in the wildernesse vers 17. * For without doubt it is to bee read with all the latine translations the greeks of Aldus an 1518. and the Syriaque Interpreter who out of the greeke turneth it et steâ—tit and he stood not as at this day the greek copies have it et steâ—i and I stood And standing upon the sea sand vers 18. To the ten horned Beast thence ascending chap. 13.1 he gave his power and his throne and great authoritie there verse 2. Chap. 11. The Synchronisme of the Beast and the prophecie of the witnesses The times of the Beast and of the prophecie of the witnesse being likewise aequall are finished together at the end of the sixt trumpet therefore it is manifest that they also begun together and through the whole space betweene did Synchronize Now that the times both of the Beast and of the witnesses of God prophecying in sackcloth ended together with the end of the sixt trumpet that also appeareth out of the 14. ver of the 11. Chap. where aswell the ascension of the witnesses into heaven which is the period of their mourning prophecie as that great earthquake wherewith the Imperiall citiâ— being overthrowne the kingdome of the Beast was abolished is marked out by the moment wherein the second woe which is the sixt trumpet went out and the third woe or seventh trumpet should forth with ensue for in that moment of time the witnesses whom the Beast which had ascended out of the bottomles pit had slaine being even ready to finish their testimony in sackcloth for this when they sâ—all finish is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reviving by God ascended up into heaven verse 7. 11. 12. and the tenth part of the city fell by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meanes of the great earthquake the same houre ver 13. and the matter came to that passe that the 7. trumpet sounding all the Kingdomes of the world became our Lords and his Christ verse 15. The Synch of the Witnesses and of the Court or holy city Chap 11. possessed by the Gentiles That the times of the Witnesses and of the Court or holy citie possessed by the Gentiles do contemporize it appeareth as well by the meaning of the text Chap. 11. v. 2 3. as also by the wrath of the Gentiles now cast out in the beginning of the seaventh Trumpet that is from the end of the sixt when also the dayes of the witnesses shall end as it hath already been manifested for the Gentiles which in the 18. verse are said to be enraged at the found of the seaventh Trumpet are the very same which hitherto by the space of forty two monthes had troden underfoot the court of the outer Temple that is the holy city and which now therefore come to be destroyed by the wrath of God And surely this Synchronisme is called into question by none to my knowledge or remembrance The Synch of the Witnesses of the Court of the Beast Chap. 11 12. 1â— and of the Woman If the treading under foot of the court and holy city did agree â—n time with the prophecy of the Witnesses it will agree in time also with the Beast with which the Witnesses agreed in time and therefore also with the Woman in the wildernesse to which thâ— Beast agreed in time So the Woman in the wildernes the dominion of the Beast the treading of the holy city under foot and the prophecie of the witnesses do synchronize each with other The second Synchronisme Of the two borned beast who is also the false prophet Chap. 13. with the ten horned Beast which is also called the Image of the Beast For the two horned Beast is the founder or erector of that seaven headed Beast wearing crownes upon his ten hornes which after his deadly wound to the great hurt of the Saints he anew restored according to the image of a certain former estate wherein he was to rule full 42. moneths chap. 13. v. 3 5 12 14 15. which being done he doth exercise all his power in his presence and also doth shew or worke great wonders in his sight verse 12 13. and chap. 19. verse 20. At length this very same two horned Beast which Iohn calleth elswhere the false prophet together with that other Beast in whose presence hee had done the wonders as inseparable companions are taken and both cast alive into a lake of fire burning with brimstone Chap. 19. v. 20. when therefore the ten horned Beast give me leave for plainnesse so to call the seaven headed Beast restored and the two horned false prophet are not separated one from the other either in their rising or in their ruine Moreover whereas the one excrciseth the power of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in his presence who seeth not that they necessarily contemporize through their whole time But that the whole matter may bee rightly perceived it is to be understood that there is no other state of the seven headed Beast described cha 13. then that of the instauration or of the last head which was tenne horned that which the whole order of the description doth make evident For whatsoever evill the Beast is said to have committed whatsoever worship or adoration is given unto him by the inhabitants of the earth all that is said to be done after his instauration or healing of his wound Furthermore that the ten hornes doe belong to the last head or state of the Beast which is the state of his â—stauration is manifest by the interprâ—tation of the Angel Chap. 17. For there when five heads had fallen that is had fulfilled their Verse 10. courses and the fixt even then in Iohns time was in being yet the time of the hornes is said not to be as yet come Therefore of necessitie it must belong unto the seventh or last head An apendix concerning the mutuall interchanging of the names of the Beast and the falâ—e prophet likewise of the Beast and the image of the Beast For of both these the title of the
Synchronisme did admonish and first that the two horned Beast and the false prophet be the same Irenâ—us one amongst the most ancient interpreters of the Apocalyps hath observed Which by the comparing of the 13. 14 15 and 16 verses of the 13. chap. with the 20. verse of the 19. Chap. is so cleare and manifest that it needes no further proofe But that which the title further seemeth to intimate that the ten horned Beast is wont also to be called by the name of the image of the Beast that is not so evident and which the reader except very attentive will scarce at all perceive But that the same is so I think that I have observed upon good ground and therefore wheresoever the Beast and the false prophet are mentioned together which I finde three times there by the surname of the Beast is understood no other then the ten horned beast when by the false prophet it is evident there is meant the two horned Contrarily where with the Beast thou seest coupled the image of the Beast as chap. 14. ver 9.11 chap. 15. ver 2. chap. 16. ver 2. chap. 19 ver 20. and chap. 20. ver 4. there by the Beast is to be understood the false prophet and by his image the ten horned Beast or the seven headed restored for this Beast seeing hee acknowledgeth the false prophet to be his restorer and that he suffereth himselfe to be guided by the will of him as of his supreme Lord chap. 13. verse 12 14 15. he is not without cause called his image not whose similitude hee representeth the genitive being passively taken for in that respect he is the Image of another happily of the seven headed dragon or of the state in in which hee flourished before the wound according to whose example he doth afresh blaspheme God and make warre against the Saints but that image which that two horned Beast speaking like the Dragon did restore and challengeth for his owne the genitive to wit signifying the Agent or Posseslor even as in the self-same places that is not the marke of the Beast which is stamped upon the Beast himselfe but wherewith that same Beast doth brand those that worship him And that it is so as I have said concerning the image of the Beast that which is said in the 13. chap. Verse 15. is for an argument in the first place that that very image of the Beast which the false prophet did give life unto did cause that whosoever shall not worship the image of the Beast should be slaine likewise else where that thou mayest know him to be the Beast hee is almost ever put after a verb which signifies to adore as an object of worship when as therefore the Apocalyps doth pourtray onely two and no more Beasts this so wicked a majestie with like power either of commanding or compelling cannot but agree to either of them Furthermore where the Beast is present together with the false prophet the image of the Beast in the same construction of words is not to be found as if there the appellation of the Beast should serve the turne To conclude of that self-same is the image of the Beast said to be of whom is the name and number chap. 15.2 But the name and number seeme not to be called the name and number of any other beast chap. 13. then of the two horned therefore it is like that he is also called the image of him as of his principall founder or chief Lord. But this image whether it be or be not that tenne horned Beast it nothing hindreth our purpose for the Synchronisme of the Beasts is not built upon this foundation The third Synchronisme Of the great harlot or mysticall Babylon with that same seven headed Beast ten horned Chap. â—â— 1 The time of the Beast is the time of the desert Synch 1. â— 1. and the harlot is seene of John in the desert chap. 17. verse 3. 4. but this marke doth not much enforce 2 The ten horned Beast carrieth the harlot or if you had rather so call her the whore and the harlot sitteth upon the beast Machatricem therefore they are both of one and the same time verse 3.7 3 The ten hornes of the Beast with which his last and newest head is branched marke it well under the courses of which alone in which likewise it revived after its deadly wound the courses of the first heads being now before fulfilled the harlot doth ride the Beast and the Beast doth beare the harlot these ten hornes I say are ten Kings who take their authoritie as Kings at one houre with the Beast to wit with that Beast which was restored and di beare the whore and now was become ten horned that is exercising the course of the last head These the time being fulfilled wherein they should deliver their authoritie to the Beast ver 13.17 that is when the frame and body of the Beast came to be dissolved they hate the harlot and make her desolate and naked and at length burne her with fire ver 16. So therefore the Beast which in the state of ten hornes in which onely Iohn did prophetically consider her first began with the harlot that is with the whore and shall not survive the harlot nor the harlot him therefore the harlot and that Beast doe synchronize universally and exactly which was the thing to be proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fourth Synchronisme Of the 144000. sealed being virgins with the Chap. 14 Chap. 17. whoâ—e of Babylon and the Beast 1 For first they are called Virgins and for that commended that they had not defiled themselves with harlots Chap. 14. ver 4. Therefore they fall into the adulterous times of the whore of Babylon with whom the Kings and inhabitants of the earth commit fornication Chap. 17. verse 2. and 18. 3. 2 Out of this company of Virgins proceed those which denounce the ruine of Babylon Verse 8. of the same 14. Chap. and who do deterre men from all communion with the Beast or his Image or his Marke therefore this company of Virgins doth contemporize with Babylon and the Beast 3 To conclude these are those called chosen and faithfull followers of the Lambe Verse 4 of the said Chap. with whom being accompanied Chap. 17. v. 14. he maketh war with Kings or the hornes of the Babylonian Beast and who by conduct of him as being King of Kings and Lord of Lords shall at length get the victorie in the same verse for those words Lord of Lords and King of Kings I thinke ought to be read by a parenthesis where the Angel saith these shall fight with the Lambe and the Lambe shall overcome them because hee is Lord of Lords and King of Kings and they that are with him called Elect and faithfull that is the Lambe and who are with him called elect and Faithfull shall overcome the tenne Kings supporting Babylon 4 But these things suffice not
to make the contemporation a full and entire contemporation for they may all consist even with a contemporation but in part I thus therefore demonstrate the company of the sealed of the Lambe wholly and exactly to contemporize with the Beast That company of the sealed being an opposite with the Beast or of the whole company of the 〈◊〉 followers of the Beast is of the same time with them to wit the bands of the holy souldiers even then persevering in their alleagiance to the Lambe when other inhabitants of the world as revolters and Apostates had taken the marke of the Beast It is plaine out of the text whence as in times past according to the ancient custome servants and souldiers were wont to be branded and marked with the name of him to whom they had given their Faith even so these are shewed to beare the name of the Lambe and of his Father in their fore-heads Since this is so it followeth that either holdeth equall proportion with other and altogether answer in a like distance of time For the state of such opposition doth require that the company of the Sealed of the Lambe for as much as is intended by that vision be wholly esteemed of an opposite estate of the Beast For besides such opposition it hath no estate by the meaning of this vision and therefore with the same beginning beginneth and ending endeth 5 Furthermore concerning the finall contemporation that also may be proved by that mark out of the 7. Chapter Because the period of both aswell of the tyranny of the Beast as of that company of the sealed is the multitude of the palmebearers of the Beast because it is there said of the palm-bearers These are they which came out of great tribulation but out of what tribulation except of the Beast persecuting the Saints Therefore they leave the tyranny of the Beast behinde them of the companie of the sealed because the multitude of the palm-bearers immediately follow as by that transition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Chap. 7. 1. these things I saw is manifest 5. A Consectarie of the generall Synchronisme of all hitherto mentioned So the Beast restored to life again or the ten horned hath contemporized with the woman in the wildernesse the treading under foot the holy City and the witnesses in the mean time mourning in sackcloth Synch 1. The two horned Beast with the ten horned Beast Synch 2. The whore with both Synch 3. The companie of the virgines sealed with the whore and the Beast Synch 4. Therefore all Synchronize with all The sixth Synchronisme Of the inward court measured with the reed of God of the lying in wait and the battaile of the seven headed Dragon with 〈◊〉 Michael concerning the child-birth For they are the immediate antecedents of those things which formerly were shewed to be contemporaries the battaile of the Dragon and the child-birth of the woman of the habitation of the woman in the desert and of the ten horned Beast the inner court for that which is said concerning the temple of God the 〈◊〉 altar and the priests worshipping there according to custome is the Periphrasis thereof of the outer court or people where the Gentiles without right or reason are said to be harboured For first both of them as well the child-birth of the woman as the battail of the Dragon with Michael doth altogether pitch upon the same period that is the flight of the woman into the wildernesse which is said immediately to have followed the designe of them both For the woman as soone as she had brought forth flieth into the wildernes there to be nourished 1260 dayes chap. 12. verse 6. Likewise the Dragon being throwen downe the woman flyeth into the wildernes there to be nourished from the presence of the Serpent or Dragon for a time times and halfe a time ver 13 14 wherefore the title of the Synchronisme doth cast both these as you see into one time as it were visions of the same time and altogether of the same thing and which there was no such need to sever in this matter Furthermore that same duell wherein Michael overcame the Dragon did goe next before the seven headed revived or ten horned Beast for the Dragon forthwith as soone as hee was throwen downe unto the earth standing upon the sea sand for the time to come delivereth his place that is his power throne and great authoritie to the Beast rising up thence and as the Complutense edition which Irenaeus hath it one of his heads as it were slaine to death whose wound being healed the whole Lib. 5 〈◊〉 〈◊〉 anâ— the text in â—he 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 asseâ—â—â—h to this reading as also the Syriaque interpreter which is lately set forth yea among the â—aâ—â—e 〈◊〉 Priâ—asâ—â— doth not read that word vidi I saw although he take it so by adding the 〈◊〉 〈◊〉 was This deceived â—im â—hat in latine one of the heads c. concerning the case is 〈…〉 the Greek world wondring followed the Beast chap. 13. verse 1 2 3. And thus far the matter is plaine and cleare but the antecession of the inner court to the outward court which is the onely thing that remaineth to perfect this Synchronisme is a little harder taske to prove because the matter is otherwise taken and therefore hindred with prejudice yet thus I shew it The inner court according to the building of the temple in situation and order is before the outer court being neerest to the throâ—e of God or the temple which was the principall part of the whole structure 〈◊〉 Therefore if the things signified be of divers times for it is no new thing that the order of situation should expresse the order of time as it is to be seen in the Statua in Nebuchadnezzars dream surely it is agreeable to reason that the thing signified by the inner court should bee in time before the thing signified by the outer But that the things meant by the courts are of divers times and so that which is meant by the inner court more ancient and before the other I thus farre demonstrate because this vision of the measuring of the court of the temple and altar or the inner court is the beginning to the prophesie repeated which as anon more at large shall be shewed doth from the originall and very first beginning rehearse the times of the prophesie of the seales the beginning whereof no man doubteth to be fetcht from the very Epoche of the time of the Revelation Thou must saith he prophesie againe for so he expoundeth the mysterie of the eaten booke to many people nations tongues and kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again that is to say the order of times concerning which he had prophesied before being repeated For he beginneth from that measuring of the temple and altar and them that worshipped therein If therefore the vision of the woman bringing forth the childe and the war of
was subdued and uâ—teâ—ly destroyed by the Franks in the yeer 526. But for the making up of the number of ten fitly the dominion of the Ostrogothes at the same time was parted into two kingdoms Panonia which â—itherto had obeyed them taken by the Longobards and Italy only left to thâ— Kings of the Ostrogothes 5 Wisigothes In Aquitane and part of Spaine Theodorick 6 Swedes Alanes In that tract of Spain which is contained in Galaecia and Lusitania Riciarius 7 Vandales In Africa but a little befoâ—e in Spain Gensericus 8 Allmanes In that tract of Germany which was called Rhetia Sumanus 9 Ostrogothes In Panonia the Huns being vanquâ—shed neither was this age past but they enlarged their kingdom into Italy also Theodomirus The kingdom of the Alemans from the yeer 475 became one with the kingdom of the Heruli so long as they reigned in Italy to wit 16. yeers 10 Grecians In the residue of the dominion of the Empire For the Empire of the ancient Rome being dissolved the Empire of the Grecians is to be accounted one of the kingdoms into which the dominion of the citie reigning sometimes largely was divided Marcianus The â—ongobards succeeded the Ostrogothes also in Italy being called out by Narâ—etes after he had destroyed the kingdom of the Ostrogothes in the yeere 567 but then delivered their seats in Paâ—onia to the Huns Avares to be enjoyed afterwards And at length after this manner these tenne Kingdomes into Chap. 8. which the holy Ghost had foretold as well by Daniel as by Iohn the Romane Empire at the last should be divided seeme to be reckoned and not at all to be esteemed according to so many bare names as usually is done of so many regions or tracts of land but rather Kingdomes into which the Dominion and Lordship of the Empire should be rent Yet notwithstanding let us not thinke that the limitation of this number of tenne is to be so strictly construed that it excludeth at any time more Kingdomes or any manner of governments but that the Empire should be severed into ten at the least or into ten principall Kingdoms That which even from that originall rending which we have set forth untill our age under so many fates and alterations I think to have been alwaies the truth although it were sufficient for confirmation of this truth if onely in the beginning it had been divided into so many Kingdomes howsoever happily afterwards the number were diminished But the like prophesie concerning the rending of the Monarchie of Alexander may teach us that so as I have said and not otherwise that limitation of the number of ten Kingdomes is to be understood in which although besides these foure principall Kingdomes of Macedonia Asia Syria and Egypt a fift also Thracia was added Lysimachus being the founder yet the holy Ghost bounded that multiplicitie in a number of foure Reckon them to be so many at the least or so many principall Kingdomes For there was no succession in the Kingdome of Thracia though it began together with the rest and endured forty yeeres but it ended with the first King Lysimachus and therefore not to be brought into the number The like hereunto is to be judged of this ten fold Romane division Wherefore let it move no man if besides the Kingdomes reckoned up in France he shall happily finde there the Kingdome also of the Alanes of Orleance and also the dynastie of the Cities of Baitaine continuing from the Empire of Honorius untill these times For he shall finde the latter to be but of a very meane Dominion the other to have from thence endured but a small time to wit tenne yeeres at the most Neither of them therefore to be reckoned with the rest for like place and order nor if any be to be found of the same sort otherwhere The third Trumpet Chap. 8. The third Trumpet did utterly throw downe and extinguish Vers 10. the shining starre to wit the Romane Hesperus or the Western Caesar even now from the time that Gensericus the King of the Vandals had spoyled Rome being taken falling headlong and as it were struggling a little while with death under these names of Caesars of no account Avitus Maioranus Severus Anthemius Olibrius Glycerius Nepos dying with mutuall treasons and slaughter at length in the yeere 476 fetching his last breath under the fatall name of Augustulus and pulled from the heaven of his authoritie by Odoacer King of the Heruli sent against him this being the most bitter fate of the Rivers and Fountaines that is of the Provinciall Cities and Magistracies The Hesperian Caesar here I call him who after the division of the Empire into East and West established even from the death of Theodosius the first remained as yet Emperour of ancient Rome and the West but of a very short continuance as who should utterly fall from his heaven at the sound of this Trumpet after the yeere 91. For whereas the Bishop of Rome more then 320. yeers after that this Hesperian Caesar had set in Augustulus did anew surrogate the Kings of France who were afterwards of Germany into that name and title he brought no other thing to passe but that by this coverture of Caesar revived or of the sixt head of the Beast yet reigning he himself might not at length be so apparently accounted for the last head that is Antichrist by men of ordinary understanding But this papall Caesar pertaineth not to the heads of the Roman Beast but to the hornes or Kingdomes into which the Empire of the sixt head now about to yeeld his roome to the last head was to be rent Neither indeed after so great a space of time as is of 325. yeeres for so many they are from Augustulus to Charles the Great could there be a succession as it were of a continued series of Hesperian Caesars But goe to let us give further light to the Text of Iohn that the reason of the interpretation may be manifest And there fell saith he a great Starre from Heaven burning like a Lampe He seemeth to descâ—ibe a blazing Starre or Comet amongst the kinds of which reckoned by Pâ—iny Lampadias is one specially so called And surely not unfitly is Caesar of the West figured by such a starre Chap. 8. for short duration Concerning whom therefore it will be said Chap. 17. When he cometh he must continue but a small time But the Starre was a great one as the fitter to resemble a Supreme Majestly Vers 10. whose excellency the Sunne otherwhere in Prophetique parables doth represent And surely it is knowne there have been Comets which have seemed to equall even the Sunne in magnitude of which sort that this Starre was happily he shall not erre who affirmeth it Now the like parable of a falling Starre least thou doubt of the application Esay useth Chap. 14.12 of the fall of the King of Babylon How saith he art thou fallen from heaven O Lucifer
hand-writing of Ordinances which was against us and nayling it to his Crosse to have taken it out of the way Furthermore since God is said to have created the Sunne the greater light to rule the day but the Moone the lesser light to rule the night Why may not the Symbole of the Moone having rule over the night signifie the power of darkenesse or the tronpe of darkenesse that is the worshipping of Satan and of his spirits in idols So truely that the whole matter may be transferred to Baptisme whereby the Church being to be illuminated and to put on Christ trampleth under feete the worshipping of Idols Chap. 12. of Satan and his Angels by the renouncing of their â—ervices and pompes For all these things did that old short forme of renunciation plainly containe and furthermore they that were to make abjuration did turne themselves towards the West as it were to the climate of heaven whence night cometh as on the contrary being to make profession of their faith in Christ and the true God three in one they turned themselves towards the East as it were the Clymate whence the Sunne by expelling the darkenesse reduceth the day Dyonis Areop de Hierarch Eccles c. 2. Cyrill Hierosol Cateches 1. mystagog Gregor Naz. Orat. 40. Hieron upon Chap. 6. of Amos. Ambros de â—is qui mysteriâ—s initiantur c. 2. Moreover with respect to the same image or representation as before also is observed the continuance of Christian Apostacie or of Christianisme defiled with Idols is defined by moneths according to the motion of the Moone but of the woman and the Witnesses persevering in the â—aith of Christ by yeers and dayes according to the motion of the Sunne Yet to whether interpretation I should rather incline I am doubtfull and whether to one of the two onely or to both Surely the Apostle to the Galathians Chap. 4.3 seemeth to call both of them as well the Mosaicall paedagogie as the worship of the Idols of the Gentiles promiscuously the elements of the wâ—rld the Church of Christ glorieth that both are put under her feet Let the Reader use his judgement And she being with childe cryed travelling in birth and was in Vers 2. paine to be delivered The Church as universally and seperately considered as an Idea is a Mother but as she is considered in relation to the severall persons which are continually begotten in her she hath an off-spring which she is said to travell with and bring forth to God This in the Prophets is so familiar that concerning that there is no need to adde one word You may see Ezek. Chap. 16. unto vers 21. likewise Chap. 23. vers 4. Esay Chap. 54. Hosea Chap. 2. vers 4 5. The Allegorie therefore in this part is not to be wrested by any mans importunitie to wit that he seperate the Mother from her offâ—â—ing which yet otherwise may grow together into one and the same Church Kimchi upon Hosea 2. vers 3 3. The Synagogue or Congregation is compared to a Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of universality but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Chap. 12. particulars to children But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and torments by reason of which the woman in travell cryed were those grievous persecutions which the Primitive Church suffered in bringing forth For it is plaine that tribulations and adversitie are likened to the sorrowes of childe bearing Whence those words of Esa Chap. 66. 7. Before she travelled she brought forth before her * Partus paine came she was delivered of a man childe The Chalde paraphraseth Before tribulation come upon her she shall be redeemed before great feare come upon her as the sorrowes of a woman in travell her King that is the Messiah shall be revealed But Ieremy Chap. 30. vers 6 7. â—e interpreteth this representation Aske ye saith he and see whether a man doth travell with childe Wherefore doe I see every man with his hands on his loynes as a woman in travell and all faces are turned into * Auriginem palenesse Alas for that day is great so that none is like it it is even the time of Iacobs trouble but he shall be saved out of it See also what our Saviour calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24. 8.9 Mark 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the beginning of sorrowes c. And there appeared another wonder in heaven for behold a great Vers 3. red Dragon having seven heads and tenne hornes and seven crownes upon his heads And his taile drew the third part of the Starres of heaven and did Vers 4. cast them to the earth A wonder or representation of the Empire of Rome Heathen worshipping the Dragon whose marks are every were seven heads and ten hornes seven heads indeed as well for the seven hils upon which the Citie was builded as also for the seven sorts of â—overnours who were successively to governe that Citiâ— the ten hornes for the ten Kingdoms which were to arise in the time of the last head to which they grâ—w which interpretation is not mine but the Angels Chap. 17. where the more proper place will be to handle these things if any thing be to be added In the meane time another Character of the Romane Empire is added to these whereas it is said he drew the third part of the starres of heaven with his tayle and did cast thâ—â— to the earth that is he subjected the third part of the Princes and Rulers of the world to his Empire For even so much to wit the third part of the knowne world in Iohns age the Dominion of Rome did comprehend Chap. 12. within its limits But a tayle out of the learning of the Indians with Achmetes signifyeth the attendants and traine of authoritie Apot. 152. but what more the tayle of a Serpent intimateth shall anon be seene And these truly were the Characters of the Romane Empire generally but thâ— effigies of a Dragon doth more-over point out the worshipper of the Dragon and the enemy of the Seed of the woman in speciall that is Rome heathen enemy to Christianâ—tie and since he is red also this noteth that he is terrible and red with the blood of the Saints Moreover the type of the Dragon seemeth to have reference to Pharaoh the cruell and malignant enemy of the old Synagogue bearing children in Egypt in like manner as the Romane Dragon was of the Christian Church bringing forth her children For even he likewise for the same cause is represented by a Dragon Psal 74. 13 14. Thoâ— didst divide the Sea by thy strengâ—h thou brakest the heads of the Dragons that is of the Egyptians in the waters Thou brakest in pieces the heads of Leviathan the Chalde of Pharaoh thou gavest him to be meate to the people inhabiting in the wildernesse Esay 51. 9. Awake Awake thou put on strength oh arme of the Lord Awake thou as in the
worsâ—ipped that first Beast which being healed of the mortall wound rose out of the Sea By what way and by what means and crafty fetches he compassed it that he dâ—â—larâ—th particularly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which followeth For saith he â—â—â—â—th great wonders so thâ—â— he makethâ—fire come Vers 13. 〈◊〉 from heaven on the earth in the sight of men And deceiveth them that dwell on the earth by reason of those Chap. 12. miracles which he had power to doe in the sight of the Beast Vers 14. saying to them that dwell on the earth that they should make an Image of the Beast which had the wound by a sword and he lived For he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Hebrew van and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is a conjunction not onely Copulative but also disjunctive rationall causall ordinative explanative as the reason of the sense requireth which once to have shewed let it sufficâ— Now to the matter The Pseudopropheticall or Pontificiall Beast was the authour unto the nations of establishing that tenne horned Beast whereby the power of the Dragon revived For by wonders and miracles he perswaded them to consent with him in framing the Image of the Beast slaine in the sixt head Which at length being formed according to his pleasure that wound received in the state of the Dragon seemed to be cured and the Dragon-worshipping Beast to be renewed by the bringing in of new Idolatrie and tyranny like the former For the Romane Beast of the last head is the Image of the Beast slaine in the sixt head He said saith he to them that dwell on the earth that they should â—ake Vers 14. an Image of the Beast which had the wound by a sword that is his Image in such condition as it was when he received the wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he lived that is and so at length the Beast revived or was renewed For these words doe not belong to the description of the Beast whose Image was to be expressed as it were the words of the false Prophet speaking but of the Angel reporting or bringing in the event of that counsell to wit so that slain Beast revived And it is as if he had more at large said after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—ying to them that dwell on the earth that they should make an Image of the Beast which was wounded with the sword and they did so and he revived As 2 King 20. 7. Esay said Take a â—â—mpe of dry figges and they tooke and laid it on the boyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—e râ—oâ—vered that is to say Ezechias or the boyle Doubtleâ—â—e this is that which was said in the description of that Secular Beast that the Dragon gave him his power and grâ—at authoritie and thereupon his mortall wound recovered that is the Dragon imprinted the forme of his worship and authoritie upon a Beast of another religion whiles he placed his Angels or Chap. 13. * Daemons Devils not indeed as in time past by those titles by which they professed themselves enemies of our Lord Christ but under colour of Christian Religion to be worshipped by the names of Saints and good Angels yea and O blasphemie of Christ himselfe For he who worshippeth Idols by what name soever he calleth them worshippeth Devils Yea and that nothing might be wanting to the full Image of the slaine Beast that is of the Dragon the Pope himselfe also caused himselfe to be honoured with divine honours and authoritie peculiar to God as certaine Emperours worshippers of the Dragon had done so that he as God sitteth in the Temple of God 2 Thess 2. 4. shewing himselfe that he is God as Paul saith Which although Iohn or the Angel revealing the history of the Beast unto him doth not here specially touch yet under the generall name of an Image he would have it comprehended a part of that similitude wherein the slaine Beast is resembled And hitherto of the framing of the image now of the wonders used for perswasion thereof He doth saith he great wonders so that he even maketh fire come down from heaven on the earth I should here not unwillingly fall into the opinion of Graserus if it could be warranted by the writings of the Hebrews that this bringing fire from Heaven should be spoken by a proverbiall hyperbole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for amplification of that which went before as if it had been said He doth great wonders yea even such and so great that they may seeme not farre different from the miracles of Eliah himselfe by which he did vindicate the true worship of God For the Iewes commonly saith Graserus doe attribute so much to that miracle of Eliah that they use it proverbially for all wonderfull workes wherein the glory of God is more coâ—spicuous But if any man be not pleased here with let him follow the Complutense reading witnessed also by many other coppies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth great wonders and causeth that fire commeth down out of heaven upon the earth and so as if the summe of those things which are more largely set forth afterward were propounded in these words let him interpret it of a double kinde of means which the false Prophet should use to induce the inhabitants of the Christian world to frame anew the Image of the Beast slaine in his sixt head that is to say by provision of miracles and excommunication By the one Chap. 13. of which he might draw the nations unto errour by the other he might breake the contumacy and pride of the stubborn For both these and to what end they tend are handled in order in the words following Concerning the wonders in these words And Vers 14. he deceiveth them that dwell on the earth by the wonders which he had power to doe saying to them that dwell on the earth that they should make the Image of the Beast which was wounded with the sword and the words that follow to the 16. vers But concerning Vers 16. excommunication in these He causeth all to receive a marke in their right hand or in their foreheads and that no man might buy Vers 17. or sell save he that had the marke or the name of the Beast or the number of his name A Synechdochicall speech whereby the censure of the Ecclesiasticall Anathâ—ma is meant by the forbidding of commerce with others And that truly is not unaptly resembled to fire from heaven or lightening For what is it I pray you in the name of God to deliver any one over to that eternall fire other then to call for fire from heaven especially since that punishment of the wicked proceeding from God is againe and againe in this booke set forth by the lake of fire and brimstone or Asphaltites where Sodom and Gomorrha were burned with fire rained down from heaven Yea
from whence they derive their pedegree who are marked therewith As the number of twelve and the number made out of the multiplication of twelve virgins as in the structure and dimensions of now Ierusalem is a symbole of the Apostolicall linage and off-spring But that we may stay no longer upon these generall things let us see at length what may be that Name of the Beast wherein also his Number noted by the holy Ghost is contained It is indeed that which even then when the Revelation was newly written some supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many mens mouthes For by this name after the division of the Empire and the ten Kings risen in the Provinces thereof and not before the Romane false Prophet with the rest of the inhabitants of the West for distinction sake was called and that even of those to whom the Revelation was written the seven Churches of Asia For the Greeks the other Eastern people w th whom the name abode in that division of the Empire would have themselves only called Romans they termed us with our Pope and under him the Bishops Kings and Rulers Latines by a certaine fatall instinct And this very name the letters thereof being subducted after the manner of the Greeks and Hebrews maketh up the number noted by the holy Ghost but a mysticall number wherein is shewed of what progenie the Beast is and how falsly he braggeth himself to be a successour of the company of the Apostles when as in truth he is of the â—ragon For the number of the Name of the Beast is 666. which if thou strive to derive out of the number of twelve the symbole of the Apostolique linage thou shalt bestow thy labour in vaine for from thence howsoever thou sâ—â—lt multiply it thou shalt never bring it to 666 but surely from the number of Sixe which is the number of that red Dragon to wit of the Beast of the 〈◊〉 head very â—asily for the whole summe how great soever it be is compact out of the numbers of sixe by unites tennes and hundreds as if the whole seed of that Dragon had diffâ—sed it self through the body of this last Beast and all his members Here is wisdome saith the Spirit let him that hath understanding Vers 18. count the number of the Beast for it is the number of a man and his number is 666. Which surely that it ought to be accounted after the same manner as I have said I seeme to gather out of the Analogie of the company of virgins whose number 144 contrary to the Beast is altogether Apostolicall begotten of twelve multiplyed by it self For the reason of contraries is contrary And there indeed both as well the Name written as the Number of the company written upon the holy Ghost hath expressed but here he hath left the Name to be conjectured out of the Number That therefore I may comprehend the matter in few words to receive the Marke of the Name of the Beast is to subject himself to his authoritie and to acknowledge him to be his Lord but to receive the Number is to imbrace his impietie derived unto him from the Dragon to wit the Idolatry of the Latines Whence that happily will not be unworthy consideration although no man can receive the marke of the Name of the Beast or be subject to his authoritie but together also he must receive his Number that is he must needs be partaker of his impietie yet it may be that one may admit the Number or impietie of the Beast but yet refuse the Marke or Name That which now long since is true of the Greeks who howsoever they imbrace the same forme of impietie derived from the Dragon or Idolatry of the Latines and the same established at the first in that second Nicene Councell by the authoritie of the Latine Pope who earnestly laboured even there also to set up the Image of the slaine Dragon yet notwithstanding to be subject to the Latine Pope or to beare his Name as in times past before they departed asunder a Schisme being made they have refused now for about 700 yeers Concerning the company of 144000 sealed virgins of the Lambe THE Company of virgins the followers of the Lambe standing At the 14. Chapter on mount Sion and the same select company out of the Gentiles put in the place of Israel of which mention is made at Chap. 14. the beginning of the seventh Seale for it is described as there we observed in a double vision for to joyne the prophesie of the Seales with the prophesie of the Little booke doth signifie the Church which in the midest of the Papacy continued faithfull to the Lambe and a Virgin under Babylon the native and not degenerate progenie of the twelve Apostles Apostolically multiplyed and which likewise alone was taught after the example of the heavenly Quire purely and rightly to honour the Lambe and his Father with the Evangelicall song Which none of the followers of the Beast as ill hap was theirs could learne Also a people not addicted as the followers of the Beast to any one Sea but accompanying the Lambe whither soever he was to go And to conclude often and sharply admonishing the worshippers of the Beast concerning the Evangelicall worship prescribed and Gods severitie manifested against Idolaters and warning all at length to withdraw themselves with speed from commerce therewith except they will perish eternally This is the summe of the vision Now let us open the text according to the rule thereof And I looked and loe a Lambe stood on mount Sion and with Vers 1. him an hundred forty and foure thousand By the number an hundred forty and foure thousand or twelve times twelve thousand it appeareth that the same company is here described which was sealed at the beginning of the seventh Cap. 7. v. 4. seale to wit that legitimatâ— not degenerate off-spring of the Apostles bearing this number of twelve as the Ensigne of their pedegree Let the Reader remember what we have there noted Mount Sion also was the throne of the Kingdome of David and the same is called the Citie of David because having taken it from the Jebusites he had built it without with new wals within with a royall tower streets and courts Therefore here parabolically used it will signifie that part of the earth which Christ having vanquished the Dragon had made the habitation of his Church that is the Christian world In this world the Virgine Church hath her mansion and even there she keepeth her faith and undefiled chastitie with the Lambe when the Beast seemed to have polluted and trodden all under foot with adulteries and slaughters and to have left nothing sound and untainted Chap. 14. Having the name of the Lambe and the name of his Father written in their foreheads These words the name of the Lambe are ill left out in some copies which the Vulgar Primasius Andreas Aretas the
is that of justification and salvation hoped for by the merits of works yet it is such as which of late and when the whore was now growen old hath Chap. 17. been permitted by the just judgement of God to enter into the Church as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompense of her Rom. 1. 27. great errour least indeed they who had so long and so obstinately contemned the long suffering of God and the preaching of the Witnesses afterward as we reade was provided against our first parents stretching out their hands should take of the fruit of the Gen. 3.22 tree of Life and eating thereof should live for ever Furthermore Reader this is singular in this place nor to be passed over with light observation of which likewise I advertised thee in the Apocaliptique Key to wit that this vision concerning the great Whore and the Beast bearing her is opened to Iohn and us by the Angel which he used not to doe by a most plaine interpretation without doubt to that end that by the benefit of the interpretation thereof as being the chiefest vision of all the rest the other mysteries contained in the Revelation hitherto indeed shut up but depending upon it wonderfull artificially might be revealed Here therefore be attentive and least the Angel shall have taken this paines in vaine as farre forth as it concerneth thee remember this right well that the interpretation of the Allegory or parable such as this of the Angel is is not a new Allegory or parable For what strangenesse should this be or more truely madnesse of an interpreter or what profit is there of interpreting an Allegory by an Allegory or a parable by a parable therefore doe not thou here look after I know not what ages of the world or such like fained things but take the meaning of the prophetique Angel according to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if he were yet allegorising but rather interpreting the meaning knowing that it is thy part not to open the meaning of the Allegorie as otherwhere it happeneth but to apply its interpretation already given it to the things themselves Which application as farre forth as God hath revealed to me I will declare to thee thus 1. The Woman which Iohn saw sitting upon the Beast is that great Citie which then reigned over the Kings of the earth v. 18. The Application What is this but Rome 2. The Beast carrying her now become a whore is that Beast which before this vision being shewed to Iohn was of a certaine Chap. 17. other forme but he was not as yet of that shape wherein he should carry the Whore but in such a forme afterward he was to arise out of the bottomlesse pit and in it at length utterly to perish that is that forme wherein he should carry the Whore should be the last of the Beast beyond which he should not continue his life vers 8. It followeth in the same vers that thou mayest know also by that marke that this is the very same Beast shewed Chap. 13. And they that dwell on the earth shall wonder whose names are not written in the Booke of life from the foundation of the world laid beholding the Beast which was and is not and yet is to come In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et tamen adfutura est For so I read it with the Complutense Edition Primasius and the Syriaque Interpreter that it may agree in sense with the precedent description The Beast which was and is not but at length shall ascend out of the bottomlesse pit But now of what forme the Beast had beene before and in what shape he was to ascend out of the bottomlesse pit that we shall know particularly by those things which the Angel by and by addeth The Application In the meane while if the Woman be Rome it selfe what then can this Beast of many formes be upon which she rideth that is ruleth but the Kingdome or Empire of Rome 3. The seven heads of the Beast is a double type first they are Ver. 3. and 7. seven mountaines or hils upon which the Citie being the Metropolis Vers 9 10 11. of the Beast is seated againe seven orders of Kings or successive Rulers and that on the same hils which the unitie of the type setteth forth * Hoc teneas vultus mutantem Protea nodo this is a sure marke of her whereof indeed five that is to say of Kings Consuls Tribunes Decemviri Dictators now in the age of Iohn were past one of Caesars was yet remaining but that also under Christian Caesars so to be changed that it seemed as another Ruler but of a very short continuance yet in truth not another but the last and as already I have said in respect of the changed Caesarship the eight but in truth but the seventh for there are onely seven heads of the Beast that very same it is under which the Beast should be at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bearer of the mysticall whore and in that state and forme wherein she is seene of Iohn in the present vision In whose time it might be said both that he was Chap. 17. in time past and notwithstanding not yet sprung up For in time past he had beene a Beast under the courses of the five first heads partly also the sixt but as yet he was not under the course of the last head to wit of the Popedome under which at length he should beare the Whore The Application Now therefore harke Reader if the sixt head of the Romane Beast which reigned in Iohns age in the City standing upon seven hils now almost for 12. * 1200. Yeers ages â—ath ceased to reigne there it must needs be that he who now beareth sway there since that which is as it were the seventh and of short continuance cannot be called a head is that last of long continuance and truely the seventh Ruler of the seven hils and therefore that State or Common-wealth of Nations over which Rome now reigneth and long hath reigned is that government which Iohn fore-saw should beare the Whore 4. The tenne hornes of the Beast the Ensignes of the last head Vers 12. are tenne Kingdomes not yet risen in the age of Iohn but into which at length the body of the Romane Beast should be rended in his last course by the wound of the Caesarian head and which with one consent should conferre all their authoritie upon the Beast to be made whole and restored under the government of Vers 13. that last head The Application But unlesse from that time that the Emperours have ceased to reigne at Rome the Romane Empire be divided and rent into tenne or more Kingdomes even of Nations in Iohns age strangers from the Empire and barbarous when I pray you ever or by what meanes at length shall we expect it to be divided 5. Those tenne
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
who saith Pliâ—ie use long hair and after the manner of women wear head tiers Pliny lib. 6. cha 28. with whom it is the manner even to this day as travellers affirme that going into battell they make themselves horns and curled locks of their own hair Cam rar operum subâ—is tom 1. c. 39. whence it will be evident that the place cited by our Brightm in out of Herodotus in Thâ—lia as iâ— were for the polling of the Arabian is to be taken not of polling the head but either some custome of cutting the beard used by the Arabians in imitation of Bacchus of which Plinie maketh some mention when he â—aith their beard was wont to be shaven saving on the over lip or of the rounding of the ends of their haire without the whole polling of the head Both which happily because it was an ensigne of the worshippers of Bacchus their neighbouâ— idoll God forbade his people Levit. 19. 27. and 21. 5. Howsoever it be I doubt not but Plinie had seen Arabians at Rowf It followeth of the continuance of the Plague which surely Chap. 9â— is determined in the compasse of five moneths according to the type of locusts which continue so many moneths to wit from Verse 5. the rising of the seaven stars by the ancient called * Abeâ—â—â—â—â— vergâ—ttarnm the going out of the spring about one moneth after the vernall Aequinoctium when they are hatched of egges left iâ— the earth all the winter unto the beginning of Autume when leaving other egges upon the earth for an increase of the next yeere they presently die you may see Plinie lib. 11. chap. 29. Yet God would have this notation of time agree not onely with the type but with the antitype also when as hee delivered to be vexed with invasions by the Saracenicall locusts Italy the chiefe of lands and the most eminent for sinne which caused the plague from the yeere 830. to the yeere 980. that is 150. yeeres or five moneths of yeeres The Plague in truth rested upon other countreys longer but in a certaine course for severall spaces of time some shortâ—r some longer chiefly upon the Easterne regions of Syria Egypt and Asia the lesse which bordering upon the head of that Empire which first was Damascus after Bagdad became for many ages as it were the foreparts of the Saracenicall body And that I may note this although what countreyes soever they possessed they tormented the Inhabitants thereof with that venemous stroke of the Scorpions taile as I have said yet the Italians seemed to have felt the stroke of the taile of the locusts after another I know not what singular manner For the whole swarme being compared to a body and the former parts as it is meet assigned to the East what shall the Affrican troupe be reaching so farre from the head into the West but the tail But from these is all the calaâ—ity of Italy which they did strike without intermission with a by blow see the subtiltie of Scorpions through the Mediterranian sea and the Islands thereof Sardinâ—a and Sicilia as if the holy Ghost had pointed his finger hither when as by an itterated mention of moneths he said And 〈◊〉 10. they had tailes like Scorpions and stings and in their tailes they had power to hurt men five moneths For so the Complutense book readeth Syras Primasius Andreas and Aretas agreeing therewith Such interpretation although it be not unproper for declaring of the time yet that there is another significatiâ— of that serpentine trayne and extending it selfe much further I have already said neither doe I here alter if any shall suffer himselfe to bâ— perswaded to admit of some secondary sence besides this primarily intended such as I am not easily wont to admit let him for me And this is one way how the five Monthes of type of Locusts may be fitted to the thing it selfe acted There is also another if because these five monthes are twice sett downe the account be Ver. 5 10. therefore dou led as if forsooth the Holy Ghost would use the number of five for the analogie and decorum of the type but doublee it that it might answer the antitipe in some more large space For wherefore otherwise should he iterate the mention of these monthes almost â—n the same wordes Is there not some mistery in this iteration I doe not râ—member the like to be any where else in the continued deâ—cription oâ— the same type If therefore this shall please three hundred yeares for so many doe twice five monthes of yeares make will comprehend that noble space of the kingdome of the Saracâ—ns which is drawne from the beginning of the Calipâ—ate of the Apasidâ— who first made Baâ—daâ— heir Imperiall seate to the taking of the same Bagâ—ad by Togrul ecus King of the Turks whom we call Taâ—grolipix that is from the yeare of Christ 750 to the yeare 1055. This space truly is larger about five yeares but since the account is made by Monthes there is no greater care to be taken of a few dayes then is wont to be of houres where the account is by dayes This also may be added that this space may begin fitly from the taking away of the yoke of the Exarchate from the city of Rome wherin the calamity of the former trumpeâ— ceased For this happened at the same time happily also the same yeare If thou enquire yet wherefore the Holy Ghost did not comprehend the whole continuance of the Saracenicall plague in these nâ—bers Chap. 9. since the principality of the Abiâ—die to wit from the yeare 630 the Saracens by continued successe had so inlarged their Empyre that now it was come to its perfection it may be answered because this number of five Monthes was rather of the type of Lâ—cust◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then of the Antitype of the Saracens And therefore what did properly comply with them was sufficient if in these it should be set forth by some more remarkeable space of time although it did not perfectly measure it Notwithstanding I determine nothing here but leave it to others to whom God shall have given more abiâ—itie to be further searched out In the meane while this difficulty doth nothing prejudice the interpretation concerning the Saracenâ— For whatsoever interpretation thou shalt follow the same difficultie will presse thee It remaineth yet to treate of the King anâ— his name They Verse 11. had saith hee over them a King thâ— Angel of tâ—e bottomâ—esse pit whose name in Hebrew is Abaddon but in Greeke Aâ—ollyon that is a Destroyer The Holy Ghost seemeth in that he calleth the Angell of the bottomlâ—sse pit a King to intimate that these Locusts shall bee a Nation not Christian but Infidell which had not given their name to Christ For the Children of unbeliefe or Pagans are sayd by Paul Ephes 2.2 to bee subject to the Prince whose power is of the ayre who is none other then the Angell
concured with the same armes by Amurath this Mechmetes his Father and the Pelquenesians brought to obedience and by Mechmets himselfe were wholley subdued presently after the taking of Constantinople Corinthus also being conqureed by this manner of ordinance To this of their weapos is added another thing concerning the nature of the horses and horsemen That their power was not in 〈◊〉 9. their mouth only of which hither vnto but also in their tayles For their tayles were like serpents having heads by which they doe hurte That is the same which before hath binne said of the Saracens is true also of the Turkes To wit that they brought destruction where they came not onely by hostile force but also by the trayne of their Mahammedan imposture Whence it is that these are noe lesse serpents in their tayle then the Saraceinâ—all Lâ—â—usts whose religion they receaved but that one kind of serpentine tayle is attributed to these and another to them that ariseth from the naturall diversity of the shape of both the Locusts and horses whereupon a sharpe tayle of Seorpions to those but Chap. 9. to these tayles with serpentine heades did beste agree But the rest of the men which were not killed with these plagues veâ—â— 20. or which escaped these plagues repented not of the workes of their hands that they should not worship Devils and idolls of golde and silver and brasle and stone and wood which neyther 〈◊〉 see nor heare nor walke c. But who these may be it wil be no hard matter to gather since in the whole Romanâ— Empire or on this side Euphrates there are none now which worship Images O shamefull and grivous but christians Must it not needs be then that the very same worship Divells also since both is ascribed to the same in this place But what Devills then thou wilt say Shurely not those which they themselves hold for vncleane spirits and so call them for what christian wittingly and willingly would worship such but those Demone which by the heathen theologists were vnderstood by this name Damonia I meane Deastri consecrated men deiâ—yed see Hisiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 121. in simposiâ— by the names both of Angells and of dead men as it were mediators betwenne God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devils are of a midle nature betweene the Gods and mortall men Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath noe society with man but all comunion and conference of Gods with men is by mediation of spirits or Devills The same the other Platonists and the most philosaphers of other sects except the Epicurians doe hold I will only rite the words of Apuleius where in the de Dhmonio socratis opinion of Plato and the rest is fully and perspicuously contayned Devills sayth he are meane powers by whom both our desiers and Let the Redet see Austin de civit dei lib 8. ct 9. merits have accesse to the Gods carriers betweene mortall men and those that dwell in heaven hence of prayers hence of gifts which carry hither and thither thence petitions thence supplies or certeyne interpreters or bearers of recomendations Neither Chap. 9. sayth he will it stand with the majesty of the heavenly Gods to take care of these thinges Doubtles they had two sorts of Gods heavenly who were continually resident in heaven and would not abase themâ—selves to these earthly things nor be defiled with the thought of them these propperly and singulerly were called Gods others Divells who being as it were mediating divine power ministers of the heavenly and chife Gods had the oversight Daemones of humane affayers Those the holy cripture if I conjecture rightly calleth the hoaste of heaven these especyally those that you â—â—y see Hieroâ— vpon 22 chap. of Ezech. likewise vpon Hoâ—â—â— chap. 2. and vpon Esay 46. Demonem vers 5. 13. they made of dead men Baales of all the kinge of the Babilonians or Asyrians or in the Caldâ— pronunciation Bel who first was consecrate by his for a Devil whence after it came to passe that such divine powers were called Baalim that is Baales as Baalâ—peor Baal-berith Baal-zebub Baal-melach â—er 19 even as from the first Emperor Julius Casaer the other Romane Emperors afterwards are called Caesars But how this doctrine of Divels agreeth with the worshipping of Saints and Angels by the counterfeit-christians the thing it Dâ—monâ— selfe speaketh with this only difference that with them there were many supreame or heavenly Gods with us there is only one the Father of all And truly there ought to be but one mediator also our Lord Jesus Christ but that the false prophets have brought in more like the heathen Dâ—mones Plainely according to what Paâ—l hath prophesied 1 Tim. 4. 1. 2 3. That it should come to passe in the latter times by the hypocrisie of false speakers faining lyes of Deâ—strorum miracles and through countorfeit holinesse of the Monkes abstaining from marriage and meates by reason of their â—ow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this doctrine of Divels should be brought back againe into the world The interpretation will aptly serve if thou take the ginitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively that it may be the doctrine concerning devils as heb 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The doctrine of baptisme the doctrine of lying on of handes For surely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hypocrocy of false teachers and what followeth that the order of construction maybe safe it is expounded by the government of to substantives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition setting forth the inâ—trument and cauâ—eâ— which according to the Hebrew phrase is familiar But I have declared this more at large in another place in a peculiar tracte neither is it my minde here to repeate it Of the third wâ—e Trumpet OR The sound of the 7. trumept The vision of the sixt trumpet being ended for there is on Chap. 10. Yerâ—e 1. 2. only vision of one trumpet even as of the seales and vialls the next place in order of things was due to the sound of the seventh which notwithstanding being put of to the prophecie of the little booke to which the spirit of God is now to passe lest any thing Veâ—se 6. in the meane space on his part should be wanting to the fulfilling of the prophecie of the â—eales now to be ended he supplyeth the courâ— of the trumpets sound which was to be deterred with an oath wherein the event of the trumpet is shewed at least in generall To Yerâ—e â— wit that it shall come to pasâ—e when that Angel shall sound that the Romane Beaste being destroyed the times of the last head being come to an end the mystery of God shal be finished as he hath declared to his servants the prophets For so long agoe it was foretold to Daniell that the fourth Beast being slayne the
and to build and to plant let no man now marvell that fire or divine revenge is said to proceed out of the mouthes of the witnesses who notwithstanding have the sole power of denouncing it or obtaining it from God So the witnesses doe revenge their own injury it so loweth by what means also they revenge the contumely offered to the Temple of God They have power to shut heaven that it raine not to wit a mysticall Vers 6. raine in the dayes of their prophesie That is they are furnished with the power of the keyes whereby they shut up heaven against these new Gentiles the corrupters of Christian worship that the grace of the blood of Christ sealed by Baptisme be not shed upon them for the remission of their sins so long as they by their Idolatries and Superstitions shall persevere to be the cause of the mourning prophesie of the witnesses I will more plainly expresse it They according to the word of God do debarre from the hope of eternall life promised onâ—ly to the pure worshippers of God those new Idolaters untill being mindfull of their covenant in Baptisme they shall returne to the worship of one God by one Mediatour Iesus Christ forsaking the worshipping of Satan and so shall put an end to the mourning prophesie of the witnesses Even as Elias also restored not raine to the Israelites now almost killed with drought before that the prophets of Baal and his worship were destroyed But of this power of the witnesses we have an example afterwards Chap. 14 9. If any one say they shall worship the Beast and his Image and receive his marke in their forehead or on his hand the same shall drinke of the wine of the wrath of God of the pure wine 10. tempered in the cup of his indignation and he shall be tormented with Chap. 11. fire and brimstone in the presence of the holy Angels and in the presence 11. of the Lambe and the smoake of their torment shall ascend for ever and ever c. To conclude they have power over waters to turne them into Vers 6. blood and to smite the earth with every plague as often as they will Such like power indeed Moses and Aaron used when they brought Israel out of the Egyptian bondage Whence I gather that the power of the witnesses figured by this type pertaineth not to all the dayes of the mourning prophesie but to the end of them or the time of the phyalls to wit when by the conduct of the witnesses or Prophets as it were of Moses and Aaron the Christian people is to be brought out like wise from the tyranny and service of the Beast by plâ—gues expressed after the manner of those of Egypt For truly the first plague of the Phyals doth strike the earth with an Vlcer by the secoâ—d and third the waters are turned into blood the rest doe torment the worshippers of the Beast or the Gentiles abiding in the court of the Temple with other and yet more grievous plagues The interpretation of all which we will reserve to their proper place Let it suffice here to have referred this last power to the powring out of the Phyals It followeth And when they shall be about to finish their testimony the Beast which ascendeth out of the bottomlesse pit shall make warre against Vers 7. them and shall overcome them and kill them Of the function and power of the Witnesses hitherto it followeth now of their destinie which they were to finde at the end of their Prophesie The description whereof is wholly compact out of the historie of the passion of our Lord. For the Lord Iesus likewise when he had ended his preaching of about so many dayes as the prophesie of the Witnesses amount to is slaine by the Romane Governour the Legate of this beast between whom and the Witnesses there is warre but in the time of his sixt head the third day after there being likewise a great earthquake he rose againe And a little after to wit upon the fortieth day being received in a cloud he ascended into heaven All which things God would have to be represented in this slaughter of his witnesses by his owne death that like as they have borne the likenesse of those renowned paires of which is spoken before in the state of their function so they should be made conformable Chap. 11. in suffering and death to their Lord Christ that faithfull Witnesse which truely ought to be both comfortable and glorious to them in the midst of their miseries But let us give light to the text When saith he they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated noâ— of the Preterperfect tense when they have finished the Beast which ascendeth out of the bottomlesse pit shall make war with them and shall overcome them and kill them That is when now part of the holy Citie or inhabitants of the Christian world acknowledging the horriblenesse of Gentilisme repenting of their Idolatries and abominations and clensing the Temple of God within themselves the witnesses rejoycing should begin to put off their sackcloth and to be freed from their daily mourning notwithstanding they should not yet be wholly freed that Romane seven-headed Boast of the last time of which Chap. 13. chasing that the preaching of those mourners had so farre prevailed shall make warre against them overcome and kill them The first of which concerning the mourning of the witnesses already begunne to determine â—ath beene continually performed from the beginning of the reformed Church untill this present The other concerning warre and slaughter I conjecture is yet to come But our Brightman thought it already fulfilled to wit in the Smalcaldian warre under the Emperour Charles the fifth Others apply it to the late ruine of the Churches of Germany And who would not much rather that so lamentable an accident to the Church were past then to feare it to be yet to come But the interpretation is not to be directed according to our wish Yea rather the errour will be with greater danger on that part then on the contrary For the expectation of a future calamity conduceth more to piety then an over-credulous securitie thereof as if it were already past There are two things which perswade me that this last destruction is yet to be feared The first that those lamentable times of the Gentiles trampling under foot the holy Citie or Christian Religion or the times of the forty two moneths cannot be said to have fulfilled their period so long as the Beast shall reigne and therefore neither the Dayes of the Witnesses mourning in sackcloth being of the same time and of the same age with them Another because this destruction of the Witnesses is to be the next antecedent as we shall heare afterwards Chap. 11. to the destruction and ruine of the great Citie that is Rome which the * Series course of
as it were the tenth of that ancient largenesse of the Citie of Rome should remaine for the seat and last destruction of this Beast It is added and in the earthquake were slaine seven thousand names of men Here if by names of men we understand heads of men or severall men the number seemeth over slender and not agreeable to the greatnesse of the destruction which other where the holy Ghost intimateth For shall not the number of the slaine be farre greater in the destruction of Babylon then seven thousand men And is it likely that the powring out of the fift phyall upon the throne of the Beast should passe away with so small a slaughter of men That this scruple may by some means be satisfied First it is to be observed that by the name of the Citie here is understood not citizens and inhabitants but buildings and walles that is the royall Seat of the Beast and so a double ruine of Babylon is described in these prophesies First of Babylon taken for the royall Citie of the Beast to wit the Citie of Rome at the fift phyall Again of Babylon taken for the Citizens or State of Rome which doubtlesse the Pope with the Senate of Scarlet Cardinals the other company of Citizens especially Ecclesiasticall do make Who Rome being destroyed and burnt betake themselves to dwell elsewhere to be reserved for the last phyall At the powring whereof it is said above other destructions of any Land Nations and Cities in that greatest earthquake of all which ever have been even that Babylon the great came in remembrance before God to give unto her Rev. 16.19 the cup of the fiercenesse of his wrath when as notwithstanding that burning and overthrow of Babylon which is described in the 18. and 19. Chapters doth altogether prevent the full destruction of the Beast and false Prophet as in the text there is manifest I know some doe otherwise untie this knot saying that Babylon which is mentioned at the last phyall is Constantinople the Metropolis of the Turks but they shall never perswade me that the holy Ghost in the first and chiefest representation of all used so notable an * Homonymia and to understand two not alwayes onely When by one word divers things are signified one and the same Babylon though in a double respeâ—t That we may come therefore to the purpose It may happily come to passe that the former destruction of Babylon that is the ruine and overthrow Chap. 11. of the Citie of Rome is to be acted without any cruell much lesse totall putting to death of the Citizens And although the smoake thereof shall ascend evermore that is she shall be wholly Revel 19.3 turned into ashes and made even with the ground never after to be inhabited yet notwithstanding a great part of the Citizens shall escape out of the destruction of the Citie either because they shall betake themselves to flight in time or for some other cause which the event will manifest And this is one way whereby the scruple concerning the oversmall number of the slaine may be satisfyed Another is if we say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of men happily is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of name for such * A figure when words are understood contrariwise Hypallage is not unusuall in the Scripture that in the government of Nounes that that Nowne which is in stead of the Epithite should goe before the other The places of Scripture following witnesse this Lev. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the silver of shekles for shekles of silver or silver shekles And vers 3. of the same and Chap. 7. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncleannesse of a man for a man of uncleannesse that is uncleane Rom. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of righteousnesse for the righteousnesse of the Law and Ephes 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his grace for his rich grace and the like And a name is familiar almost in all tongues for renowne especially in the holy tongue wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of name are men of renowne children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without name Iob 30. 8. Numb 16.2 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoble or base in the Chalde Ideots Whence Beza in his annotations upon Ephes 1. 21. and Philip. 2. 9. concerning the exaltation of Christ above every name as also Heb. 1. 4. taketh Name in the signification of dignitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worth Such interpretation if we follow neither doe I see what should oppose it the name of men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignities of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of name famous men and excelling in dignitie of whom there shall be ruined in this commotion of affaires and nations about seven thousand and what if of the order of the false Prophets which they call the Clergie yet I thinke the number of seven thousand is so to be defined that a few more or lesse after the manner of the Scripture may be understood Of the common people what number shall fall in this warre was to no purpose to mention since that might be conjectured by the destruction of the famous ones neither would the holy Ghost descend Chap. 11. to reckon the off-scumme in the account of the slaine But yet another interpretation may be given that there is no need to interpret it of men by polle to wit if we interpret the names of men Companies and Societies of men used to be called by their proper names no lesse then men in particular as are Cities Incorporations Parishes Boroughs Covents and the like titles of humane Companies For these what other thing are they if we would consider the matter then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names of men for so the politie of the Thâ—bans is called by Eschynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Roman name is put for the Romanes What therefore if in this commotion of the nations seven thousand of these titles of humane Societies whatsoever they be whether in the Citie of Rome or in the state of the Church as they call it be to be killed that is subdued by the adverse power which the Scripture is wont to call killing But we ought not rashly to determine of a future thing since the Commentary of a Prophesie is the event of the things foretold Notwithstanding to this end I have produced these things that it may appeare that the interpretation is much more free here as touching the words then happily is commonly accounted when as the use of the Scripture doth not tie the word Name to some one and certaine signification Neither can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned together be any where found but in the place we have in hand neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply for men by polle but twise onely Act. 1 15. Revel 3.4 Other where it is used sometimes in one sometimes in another signification
It remaineth And the rest were affraid and gave glory to the God of Heaven To wit by their astonishment wherein even unwillingly and unthankfully they acknowledge his hand For to acknowledge the wisedome goodnesse and power of God by what token soever is to give glory to God Even as they who being taken with the manner by God confesse their sinnes and are said to give glory to God as Achan It followeth The second woe is past and behold the third wâ—e commeth Vers 14. quickly The meaning is that that great earthquake is to continue till the end of the second Woe or the sixth Trumpet and together with it the mourning Prophesie of the Witnesses is at length to be Chap. 11. finished For truely after so great a victory over the followers of the Beast and their ascending into the heaven of authoritie and honour they shall put on sackcloth no more But now if the second Woe or the plague of the sixt Trumpet be that overflowing of the Turkes from Euphrates into the Romane Empire now long since as there we have interpreted it can scarcely be but that this departure of the same plague is that drying up of the water of Euphrates to come to passe at the powring out of the fifth phyall whereby the way is prepared for the Kings of the East to come Chap. 16. 12. At which coming of the Kings of the East lest a gap be left otherwise betweene either Trumpet the seventh Trumpet seemeth to beginne and so that wonderfull preparation of the Dragon Beast and false Prophet for the warre to be waged in Armageddon there vers 13 14. together with the event thereof at the last phyall vers 17 c. ought to be placed in the beginning of the same seventh Trumpet And surely it seemeth to be very meete that the preparation to warre doe pertaine to the same Trumpet to which the warre it selfe pertaineth But out of this a doubt ariseth which requireth satisfaction and therefore not to be passed in silence For since there is the same terme of forty two moneths of the Beast as is of one thousand two hundred and sixty dayes of the mourning of the Witnesses and since those dayes of the mourning of the Witnesses are ended at the departure of the plague of the sixt Trumpet or second Woe it may be demanded not unfitly wherefore the moneths of the Beast should not be further reckoned since after that terme no little of the Beast yet remaineth being not to be abolished before the seventh Trumpet is begun It may be answered that this cometh to passe either because then the conversion of Israel and as it were a new Kingdome beginneth for they are called the Kings from the rising of the Sun or because in the continuance of the Beast consideration is had especially to the Empire of the Citie of Rome but that great Citie the royall seat of the Beast in this earthquake is taken and overthrowne even so farre that from thenceforth the Beast shall as it were change his forme since being driven so from his Metropolis it can no more be accounted for a Kingdome of seven Chap. 12. hils which is the other signification of the seven heads thereof There is moreover in the Text concerning the sound of the seventh Trumpet and the Emperiall reigne of Christ in that great day of Iudgement the interpretation whereof we will put off to the end of the booke that we may there at once set forth all the prophesies appertaining thereunto The meaning of the red seven headed Dragon contending with Michael about the child birth The first vision of the open booke which we handled Chap. 11. went through the whole course of the Revelation from the beginning to the end and that as elsewhere we have touched to shew the conextion of the same with the Seales and Trumpets Now the other prophesies of the same time and Ecclesiasticall affaires come to be knit to that vision to the making up of the body of the open booke among which The battell of the seven headed red Dragon with Michael doth comprehend the same space of Ecclesiasticall affaires with the measured Court wherein truely the Romane Empire * Draconicola worshipping the Dragon tyrannized with lamentable persecutions against the Church in travaile with childe labouring to bring forth Christ to be King in the Romane Empire and at least three hundred yeers made war against the Spirit of Christ mightily working in his servants But the woman at last after many sorrowes cuttings and slaughters in child-birth brought forth the King even Chap. 12. 5. Christ such as she travelled with to rule the Nations with an iron Rod and the Dragon being throwne downe from his Romane throne salvation and strength and the Kingdome of our Chap. 12.10 14. God and the power of his Christ was brought into the Empire The summe of the whole matter being premised for perspicuitie let us come to the exposition of the Text particularly And there appeared saith he a great wonder in Heaven VVHither indeed Iohn was called in the beginning to behold Chap. 12. 1. where he had beheld all the former visions Neither do I thinke an other sense is to be sought of this circumstance For it Chap. 12. is manifest even out of the end of the foregoing Chapter that Iohn hitherto looked towards heaven A woman clothed with the Sunne and the Moone under her feete and upon her head a crowne of twelve starres Truly a most beautifull image and representation of the Primitive childebearing Church to wit shining round about by the faith of Christ the Sunne of righteousnesse treading under feet the rudiments of the world whether Legall shadowes or darkenesse of Gentile superstition and to conclude glorious with the ensignes of the Apostolique off-spring Most men would have the Moone to be a symbole of earthly and mutable things which the Church of Christ contemneth as below her selfe which although it be true yet no where as I take it in the whole Scripture is the Moone noted by this propertie But the interpretation of propheticall Symboles is not easily to be attained other-where then from those properties which the Scripture some-where doth warrant And now this is certaine that the most feasts wherein typicall worship was celebrated by sacrifices were ordered according to the motion of the Moone as the new Moone the Paschall Pentecost the Feast of Tabernacles yea the account of the whole Ecclesiasticall yeere depended upon the motion thereof to which happily belongeth that Psalme 104 19. He made the Moone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for festivall seasons Why therefore may not the Symbole of the Moone be referred to the Mosaicall worship which doubtlesse the Church by the revealing of Christ discerneth as it were prostrate and put under her feete according to that of the Apostle to the Colossians Chap. 2. 14. affirming Christ to have blotted out the
same Romane Beast of the last State which is here spoken of But those things which are declared there by the Angel to Daniel more succinctly are here opened more at large to Chap. 1â— Iohn as it were an explication being interposed There was given to him saith he a mouth speaking great things those words a mouth speaking great things are out of Daniel but here those great words are expounded by blasphemies by which name as by and by shall be said Idol worship is signified a matter indeed of the highest contumely against God Further he saith that the Beast should so blaspheme fortiâ— two moneths to wit annall moneths during the very same space of time wherein the Gentiles should trample the ouâ—er Court of the Temple or the holy Citie and not without cause for since that prophanation of the Gentiles doth altogether tend to the same impietie whereunto the blasphemie of the Beast doth each of them may signifie the dominion of the power of darknesse and of the night and therefore measured not by yeers or dayes according to the motion of the Sun but by moneths after the motion of the Moon which ruleth the night And surely unlesse the holy Ghost would have the specifying of the time to be referred to the blasphemie to what end hath he brought it in in this place presently after the mentioning of blasphemie Therefore the moneths of the Beast are not to be measured from the beginning of his cruelty or warre against the Saints but of his blasphemy So that if the word of doing should signifie â—â—â—e certaine act or state of the authoritie of the Beast some such thing some may imagine is meant here by the power of acting or doing that should be altogether referred to the act of blaspheming But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth rather to be used in the signification of continuing or abiding as otherwhere it is wont being joyned with words of time For so Acts 15. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had tarried there a space and 18. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had spent some time or some while and 20. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there abode three moneths 2 Cor. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night and a day I have been in the deepe Adde Jam's 4. 13. To day or to morrow we will goe into such a citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and continue there a yeere Where Drusius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so used â—ccles 6. 14. and facere in the Latine tongue Seneca epist 67. Quamvis paâ—cissimos unà fecerimus dies although we tarried but a few dayes * In tabella â—arâ—orea â—n the maâ—ble table Cum qua fecit annos 9. with whom he dwelt nine yeers Apud A senum 1. c. Is servus fugerat annum à suga fecerat i. egerat manserat finierat transegerat That servant Chap. 13. fled and continued that is he dwelt he abode he ended he spent a yeere in flight These things being thus why may not these words Bestia fecit menses quadraginta duâ—s have this construction the Beast lived remained continued blaspheming fourtie two moneths The force of which speech those that understood not seeme to have inserted into the text that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre which is extant in some coppies Now that which I said that here by the name of blasphemy as it were by way of eminency is signified Idolatry or spirituall fornication that may be proved by a double or treble argument First because Babylon the Metropolis of this Beast is termed the mother of harlots and the Kings and inhabitants of the Earth are said to play the harlots with her But the Beast which we have in hand is none other thing but the generality of those Kings and inhabitants Secondly it must be such a manner of blasphemy as may fall into the courses of the next antecedent yea rather of all the other heads for the names of Blasphemy were put upon them all Vers 1. Adde hereunto that this Beast of the last course is descended and compact of the renewing of the impiety of his predecessour of the sixt course Now what blasphemy can be given to all these in common except onely idolatry None at all The use of Scripture expressing the idolatry of the ancient people by this name doth further confirme this Which that it may be understood it is to be known that there are three words in the Hebrew rendered in the acception of blasphemy by the Greeke interpreters and the vulgar Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which signifie idolatry For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 20. 27. yet in this your fathers have * blasphemed me when I had brought them into the land for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I lifted up my hand to give it to them They saw every high hill and all the thicke trees and they offered there their sacrifices c. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 65. 7. which have sacrificed upon the mountaines and upon the hills 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have reproached me In the English translation have blasphemed me And surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly as Theodotion hath translated Prov. 14. 31. for each of them signifyeth to reproach Whereupon 2 Kings 19. 22. it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Synonima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom haste thou reproached and blasphemed as also Psal 44. 16. The Septuagints are wont to render each of them Chap. 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to reproach to provoke Also the Chalde rendereth each of them by their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifieth to reproach Furthermore that I may adde this also that it was usuall not only with Esay but also with the Iews of the later age by the * Nomenclatura name of blasphemy to understand the worship of idols may be gathered even out of the Chalde Paraphrast where Psal 69. 10. for those words the reproach of them that reproached thee hath fallen upon mee the Chalde hath The rebukes of the wicked who rebuke thee while they make their idols partakers of thy glory have fallen upon me It remaineth concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the other of the two to which in the seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth In Forster it is to vexe with contumelies reproaches cursing words Ierome in the Psalmes according to the Hebrew truth as often as it faâ—leth out and it happeneth five times alwayes translateth it to blaspheme with others it is to contemne or contemptuously to provoke so that the most true signification may seeme to be with reproaches and contumelies to provoke to wrath By this word I say as well as by the former that idolatry is signified may appeare out of Deut. 31. 20. When they shall
hath allusion to the manner of the Iewes who were accustomed to give to those who were to be punished by death a cup of wine with which there was mixt Myrrh or some other drugge of that kinde that they might bring them into a senslesse stupiditie For that cause they are said to have offered to our Saviour while he was hanging on the Crosse such a like potion but he refused to drinke it Matth. 27. 34. They gave him saith he wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled with gall that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent Now the Evangelist by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath set â—orth in the generall a buter species according to the use of the Seventy with whom even Wormewood is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Marke setteth downe to have beene Myrrh And Mark 15.23 they gave unto him to drinke saith he wine mingled with Myrrh Myrrh indeed in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from extreme bitternesse And hence it cometh to passe as it seemeth that the Prophets in setting â—orth destructions so often use the parable of the Cup as which was wont to be offered to them that were to die according to the custome of the Nation Thus was the cry of the second Angel whom presently the third followeth What new admonition he yet further addeth let us attentively heare The third Angel going further then the former two admonisheth the worshippâ—rs of the Beast how fearefull a danger hangeth over their heads if they yet proceed in following him and therefore he perswadeth them that casting off all delay they thenceforth withdraw themselves from his â—ellowship and by this meanes they may provide for their owne salvation for they Chap. 14. cannot be saved who hereafter shall stickâ— to him Which cry surely the most famous of all the rest was accomplished most happily in the former age by the meanes of Luther and his companions and successours Vpon which that notable reformation of the Church which we see hath followed men not now singlely as came to passe at the voyce of the foregoing Angel but by whole Provinces and Tribes at once every where shaking off the yoake of the Beast for the vindication and reformation of Religion And the third Angel saith he followed them that is the former two saying with a loud voyce if any man shal worship the Vers 9. Beast and his Image and shall receive his markâ— in his forehead he shall drinke of the wine of the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mingled with pure wine in the Cup of his wâ—ath and shall be tormented with firâ— and brimstone in the presence of the holy Angels and in the presence of the Lambe and the smoake of their torment doth ascend up for ever and ever and they have no rest day nor night who worship the Beast and his Image and whosoever receiveth the marke of his name A terrible description of a terrible punishment the like unto which the compasse of the whole Canon scarse hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the potion of punishment accustomed to be given to those that are to be put to death as at the 8. vers we shewed Meere wine that is not allayed with water doth more powerfully intoxicate and yet more if divers kindes of wine be mingled such therefore would some have to be understood by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of mingled wine sith otherwise he should speake contradictions But I approve rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with pure wine mixt with Myrrh Gall Frankincense or the like drugge of bitter taste which was used in the Cup of 〈◊〉 as the Iewes â—alled it according to the custome of the Nation and alluding to that of the Psalme 75. 9. according to the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Chalde hath the Cup of malediction in the hand of the Lord and strong wine full with the mixture of bitternesse thereby to take away the understanding of the wicked For we have said that that potion was given that the use of reason might be taken away from him that was to die Now Chap. 14. for that which the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinum rubens red wine to wit which had not lost its colour by mixture of water For the Wines in the holy Land were red The other parts of the description are manifest in themselves But it will here be behovefull a little to observe the degrees of this threefold crie and how the latter exceedeth the former in grievousnesse For the first Angel admonished of the duty alone of worshipping God rightly according to the prescript of the Gospel he upbraided them not with the fault committed on this part The second proceeded further he threatneth the ruine of spirituall fornication and that to be punished by death and destruction inevitably but that which he doth threaten as yet onely to Babylon as the principall cause of the crime not as yet to her partakers But the third it being come to the height denounceth horrible and hainous torments and those to have neither end nor any ease to the whole traine of the Beast and to all which shall abide in his obedience It followeth Here is the patience of the Saints Here are they who keepe the Vers 12. Commandements of God and the faith of Iesus As if he should say this cry shall be the touchstone of proving as well the patience as the obedience of the Saints Of the patience surely if resting upon expectation of so terrible punishment and such as shall recompence all the delay they shall be nothing troubled with so long prosperitie of the Beast nor be any whit dejected in their mindes at that madnesse of persecution wherewith the refractory and disobedient to his government shall be assailed and of obedience to the Commandements of God and the faith of Iesus if having heard this threatning without further delay they withdraw themselves from communion with the Beast and renounce his Image and Marke These are they who keepe the Commandements of God and the faith of Iesus that is which rightly and Evangelically worship God in the faith of Iesus Christ and therefore not unworthy to be called by the name of professours of the Gospel So the Virgin Church having obeyed the threefold admonition the vindication of her against her enemies followeth under the type of Harvest and Vintage which once being overpast the blessed reward of the just is no more deferred as that denunciation Chap. 14. from heaven beareth witnesse premised to the description of both I heard saith he a voyce from Heaven saying unto me write Vers 13. Blessed are the dead which die in the Lord from henceforth yea saith the spirit that they may rest from
Kingdomes which shall so grow together by the Vers 14. government of the false Prophet their head shall fight with the Lambe yet at length the victory falling out on the part of our Lord the Lambe The Application That battell hath beene fought long since and even daily is in action this victory even in some sort iâ— accomplished but we hope shall be fulfilled sometime much more gloriously For truely out of the same tenne hornes or Kings they shall Chap. 17. be who at length shall hate the Whore whom they have so long Vers 16. borne which partly we perceive to be fulfilled shall make her desolate and naked shall eate her flesh and burne her with fire For God by whose providence it cometh to passe that with so marvellous a consent they should grow together into this Beast of the last head untill his appointed time he even the same will sometime put into their hearts that they shall execute his will also upon their Metropolis the Whore these things the Angel hath interpreted But what moreover is contained in the description of the parable Vers 4. that this Whore held in her hand a golden Cup full of abominations and filthinesse of her fornication likewise that she did Vers 5. beare her name written in her forehead that needed not the interpretation of the Angel For truely in both there is an Allusion to the custome of whores and stewes in time past Which whores were wont to drink to their Paramores philters in a golded Cup in the Stews the Cels had the name of the whores written upon them even as that of Tertullian declareth in his booke De Pudicitia under the very gates of lust under the very titles of lust But Seneca more perspicuously Controvers 2. lib. 1. Thou art called saith he a whâ—re thou stoodest in a common place a title is put upon thy Cell See also Martiall lib. 11. Epig. 46. Moreover if a whore was famous it seemeth she bare her name and title not onely written on her Cell but in her forehead Seneca intimateth that in the place cited Thy name saith he hangeth in thy forehead thou hast received the reward of adultery and the hand that was to give sacred things to God hath received rewards To which Iâ—venal also had respect Sat. 6. concerning the unbridled lust of Messalina the Empresse nuda papillis constitit auratis titulum mentita Lyciscae She stood naked with her gilded pappes bearing the title of Lyciscâ— But if that of Seneca be to be taken of the front of her Cell this also of Babylon may be so taken neither wil it be harsh for the nature of the figure which comprehendeth both as wel the Whore as the place or Brothelhouse in which she prostituteth her selfe The fall of Antichrist Chap. 15. OR The meaning of the seven Phyals as farre forth as is yet given us to understand And first Of the Phyals in generall THe holy Ghost propoundeth the history of the Phials and of At Chap. 15. the Angels pouring them out two manner of waies First in generall from the beginning of the 15. Chap. unto the end of the 5. vers where the vision of the seven Angels having seven Phyals being only briefly rehearsed before he cometh to the particular description either of the Angels or Phyals a narration is framed of another vision exhibited together with them wherein is figured for the time of the powring them out the state of the Church cleansed from idolatrous pollutions and filthinesse in that sacred Laver or Sea of the Temple not made of brasse as Solomons Vers 2 3. but of Crystall and singing the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryumphant Song for the victory over the Beast the whole time of the effusion and that whiles yet she stood upon the brimme of the Laver as it were scarse gone out of the bath wherein she had cleansed her selfe Then he cometh to the cloathing and preparation of the Angels and to describe the Phyals particularly from those words of the 6. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles that is in their Priestly habite For take heed that thou joyne not the words which we Ezek. 44.17 18. Maiemon de vasis sanctuarii c. 10. sect 1. have set downe with those of the precedent vers for truly that which is there said of the Temple of the Tabernacle of the Testimonie opened in Heaven that pertaineth not to the beginning but to the event of the Phyals That is to say the Temple which in the meane space while the Phyals were poured out was filled Vers 5. with smoake from the Maiesty of God and from his power so that no man was able to enter vers 8. he allâ—deth to the seven dayes dedication as well of the Tabernacle Exod. 40. 34. as also of the Temple 1 King 8. 10. 2 Chron. 5. 13. the Phyals being past it Chap. 16. will be so cleere that the Arke of the Testimony it selfe Christ shall be apparent even as we have it at the sound of the seventh trumpet Chap. 11. 19. with which that the last of the Phyals doth contemporize hath been shewed Synch 3. part 2. * Hypotheses Suppositions concerning the Phyals particularly 1. The effusion of the Phyals signifieth the ruine of the Antichristian At Chap. 16. Beast It appeareth out of the Text for which see Synch 7. part 1. For even as that former and more ancient * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie of the Romane Kingdome was to be overthrowne by the plagues of the Trumpets so this last by the plagues of the Phyals This is the cause of so great liâ—â—â—esse betweene them twain sith even this last beareth the Image of the former Romane Politie 2. The seven Phyals are so many degrees of the ruine thereof For like as the Beast grew up by degrees he is also so to be abolished by degrees 3. Whatsoever then it is on which every of the Phyals is poured out that suffereth damage and losse from the Phyall since the effusion of the Phyals is the effusion of the wrath of God Chap. 15. vers 1. Therefore no interpretation can stand here whereby the effusion of a Phyall falleth out to the benefit of that upon which it is poured out 4. The Earth the Sea the Rivers the Sunne are something concerning the Antichristian Beast answering to the earth the Sea and the Sunne For all the Phyals are poured out upon the Beast therefore also every of them upon something of the Beast or at least which is inseparable from the safetie of the Beast or concerneth his benefit 5. The whole body of the Beast or the Antichristian universe is in like manner as it was done in the Trumpets tacitly compared by the
to be looked into what the heaven Chap. 16. may be lest otherwise wanting the line of Analogie we wander farre from the scope For the Sunne is not to be placed or conceived to be any where but in an heaven fit for it The Heaven therefore of the Antichristian world is either that supreme and universall authoritie of the Pope or any other excellent and regall Authoritie whatsoever in that world of the Beast that is in the whole universality of the Provinces acknowledging the Pope of Rome for their head For so in the physicall world all that which is upward and above the earth and waters is called Heaven in the notion of the Hebrewes and the holy Ghost Now in that Antichristian heaven according to the type of naturall Heaven there are very many Starres and of a divers magnitude Princes Dukes Prelates Lords of Countries and Kings There are also great lights like Sunne and Moone All which are carried about with the motion of the Heaven and by direction thereof keepe their courses Now of these the most glorious and by far the greatest light of all which shine in the Papall Firmament is the Germane Empire the proper inheritance of the House of Austria now for these two hundred yeers or there abouts Is not this therefore the Sunne of that Heaven Now upon this Sunne the fourth Phyall is even now to be powred out that it being pulled away from the heaven of the Beast and shining to another purpose may burne and torment the inhabitants of the Antichristian world even to blasphemy whom before it was wont to refresh with its heat and beames And behold whiles I bring to light these things which before I had written a fame hath filled the whole Christian world the godly rejoycing at it that there is now at length come from the North Gods revenger of wrongs to succour afflicted and distressed Germany a godly King happy and which way soever he cometh a conquerour whose prosperous progresse is wonderfull speedy Is not this he whom the Lord of Hosts hath destinated to execute the worke of this Phyall So I hope and heartily pray Gird thee with thy sword therefore O great King goâ— on prosperously and beare rule because of truth meeknesse and righteousnesse and thy right hand shall teach thee marvellous things Psalm 45. 3 4. The fift phyall upon the Throne Chap. 16. of the Beast The fift phyall is to be powred out upon the Throne or Seat Vers 10 11. of the Beast that is Rome it selfe Where the holy Ghost hideth not the matter any more with any vaile of Figures or Allegories haply because of the great light which shall then arise to these Prophesies by this most evident signe whereby it shall be cleere what phyals are past what to come Now by this destruction of the Citiâ— of Rome which I thinke to be the very same which is said shall immediately follow the resurrection and ascension of the witnesses Chap. 11. vers 12. 13. the name of the Pope shall not indeed utterly perish but from thence forth he shall be deprived of his glory and splendor so that for griefe they shall bite their tongues in the meane time notwithstanding persevering as yet in their impenitency their hearts being hardened they will abuse their griefs unto further blasphemy The sixt phyall upon Euphrates The sixt phyall shall be powred out upon that great River Euphrates Vers 12. that being dryed up a passage may be prepared for new enemies of the Beast to come from the East that is for the Israelites to be wonderfully converted to the pure faith and worship of Christ and now seekers for the kingdome promised so many ages since Whom the worshippers of the Beast haply shall esteeme for the army of their seigned Antichrist to arise out of the Iews God so revenging the obstinacy of their errour of whom that we are the forerunners they doubt not at this day to affirme But that I may take these Kings to come as it is said from the Sunne rising to be the Iews two things serve for it First that this is the last phyall save one at which therefore except the lews should be converted it should necessarily come to passe that they should be destroyed with the rest of the enemies of Christ amongst whom they yet remaine in that great Day of universall revenge and judgement which the next and last phyall shall bring upon them Then the place of Esay tending to that purpose Chap. 16. perswadeth me to this whence this of the Revelation is borrowed as it is very likely And the Lord saith he Chap. 11. 15 16. will destroy I had rather turne it Like as the Lord hath destroyed the tongue of the Egyptian Sea and rather so he shall lift up his hand upon the River Targum the River Euphrates in the strength of his spirit and shall smite it in the seven streames so that mâ—n may passe over it dry shod 16. And there shall be a way for the remnant of my people which shall be left by the Assyrians therefore Euphrates is understood as it was in that day wherein he ascended from the land of Egypt Let the Reader looke upon Zach. 10. 10 11. and there the Chalde Paraphrast But what at length shall we say this Euphrates is whose waters shall be dryed up For I something doubt whether it be to be taken literally or no especially in the place of Esay In the meane while to this of the Revelation I would have something of a parable and allegory interlaced and yet not very much that the Analogie of the other phyals concerning the object of the powring out may also here remaine safe For mysticall Babylon it seemeth shall have her Euphrates also even as that ancient Babylon to wit the Turkish Empire as I conceive which shall be the onely obstacle to those new enemies from the East and on that part the only defence of the Beast Neither will such understanding of Euphrates be without example of Esay himself who Chap. 8. 7. by the like parable of Euphrates hath expressed the Army of the Assyrians bordering upon the same River The Lord See Ierem. 47.2 c. saith he shall cause to come against them the Syrians and the Israelites the waters of that River so Euphrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be called strong and many the King of Assyria and all his glory Targum his Army c. why should not now this Euphrates of the phyals by the same reason be understood of the Turks being no lesse borderers upon Euphrates before their overflowing then the Assyrians yea inhabitants of the same tract To this it maketh not alittle that the loosing of that great Army of Horsemen long stayed at that great River Euphrates at thâ— sound of the sixt trumpet Chap. 9. 15. we interpreted to be meant of the Turks thence to overrun the Romane Empire having followed the series of the
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