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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat

almost like to a widow before this now received a Court Popes Cardinals and her solitarinesse was helped and she looketh out again as majestically and commander-like by this head as by any other That this is the healing here understood appeareth by the effects 1. The admiration that then followed in the world● and the thanks they in effect gave the devil for this service as generally better content with this than with any other head that ever was before The particular effect in this verse is All the world wondered after the beast It is more to wonder after than at the beast Here beginneth the effects of his enchantment on the world after this healing which was not before 2. This admiration after the beast is more particularly set forth afterward It implieth 1. an unexpected amazement as at the seeing of something they had not seen or thought to see so soon and certainly the wicked world could not have expected again an Idolatrous head so soon 2. It importeth a sort of Divine or Religious reverence or doting on the beast superstitiously for it is after the beast which is clear afterward as holding out an estimation of some Religious thing in this head who is called Christs vicar more than in any which went before which cannot agree to a civil state 3. It importeth a willingnesse or gladsomnesse in the doing of this as affected or delighted with it It is otherwayes expressed by enchanting the inhabitants of the earth mens wicked nature that loveth whoring from God now welcometh exceedingly this corrupt beast and submitteth to him and drinketh-in in a deluded way his fornications willingly where we have an emblame of mans nature 2. The parties admiring are all the world that is as large dominion and possibly more under this head healed than ever any head had before him It is all who are not elected whereby it is clear again that this beast wondered-after is Antichrist and this admiration or worship is more than civil he hath exceeding many yea Emperours Kings and great men giving their power to him and that willingly Chap. 17. which they never did to any other In a word saith he when this head came up this beast got moe followers and other sort of respect than ever before For clearing this exposition of the wound and healing Consider this wound must be at the time of the Churches begun flight which was contemporary with the fall of Idolatrous Emperours for this healed head is contemporary with the womans flight therefore this wound must be before which can be no other but that though this healing immediately appeared not as is said 2. Consider that at that time five heads were past the seventh to come which riseth after the healing of this wounded head and is the seventh or papacy it is not wounded here nor was it in being before these fourty two moneths began and during that time it hath power and is not wounded It must be then the sixth of the Emperours that suffered at that time when the woman began to flee Now there was then no wound in the temporall grandour glory and state of the Empire it was as great under Constantine as ever Therefore he is known by that name Constantine the great it must then be the change we expounded it to be 3. Add if the papacyes rising to be the seventh head be the healing of this wound Then must the wound be such a want or change as papacy supplieth But papacy healeth this and is the seventh head This beast which endureth fourty two moneths and hath power from the Dragon healeth and recovereth this seat that was lost and sitteth again in Rome c. and this is papacy as is proven and will Chap. 17. more fully appear Now the thing which the devil aimeth at by the papacyes settling at Rome is the recovering of that worship which he lost and by the Popes means again by Idols and Images the devil is worshipped Chap. 9.20 and here v. 2. Ergo the removing this Idolatrous worship by publick Authority which was the Dragon's casting from Heaven Chap. 12. is the wound here Beside temporall over-running of the Empire by Goths Vandals and such like can neither be called one wound because it was frequent nor attributed to this seventh head because out of it the Popes reaped still advantage as also they suit not this time nor was the Emperours healed after these incursions so as to have more following than before and the Emperours not being heads after they became Christian as will be clear Chap. 17. and it not being they who are wondered at as this head after its healing is It cannot therefore be applied to them but as is said LECTURE II. Vers. 4. And they worshipped the dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemie against God to blaspheme his name and his tabernacle and them that dwell in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world THe first part of this Chapter describeth Antichrist under a secular notion of civil power It setteth him out first in his rise vers 1 2 3. In three things 1. To what state he belongeth to wit that of seven heads and ten horns that is the Roman vers 1. 2. Of what nature he is he is compounded of monstrous qualities vers 2. 3. To what time or revolution of that Roman state he belongeth to wit that which after the wounded head was healed and the horns had gotten Crowns that is to say after the civil Empire is weakened and divided in sundry Kingdoms and the Pope steppeth up to act them all 2. His reign or the effects of his rise after this head is sealed are set down from vers 4. forward in four steps or effects first toward the gracelesse world he obtaineth much respect and applause from them even in the highest degree so that he ruleth amongst them at his pleasure vers 4. The second is the time of his continuance vers 5. The third containeth his blasphemy or doctrine towards God vers 6. The fourth and last his persecution against the Saints or his practice towards them vers 7. and 8. The universality of the subjection he getteth or of the power he hath is restrained to the Reprobate world as the proper object of his Kingdom as it is of the Dragons who giveth him that power The first effect after his rising vers 4. is set out in three steps

way for clearnesse in the thing and for distinctnesse in the uptaking of it to make it the more intelligible to them to whom He writeth and to all that should read it He draweth it all up to three heads And there is a profitable use to be made of this for men in speaking and writing to be methodicall and orderly our Lords way of writing is no friend to confusion nor enemie to order if so be order be made subservient to edification and not to curiositie such is Christs order here and to that scope doth that recapitulation serve Heb. 6.1 and 8.1 And so are the writings of Paul often most exact in this Vers. 20. This verse containeth an explication of the mystery spoken of before in the Vision which Iohn saw at least of so much of it as is usefull and needfull to be known as usually He leaveth alwayes somewhat at the back of the Vision to be a key to open the rest So this serveth to open somewhat that is past something that is spoken in the seven Epistles to the Angels and several times hereafter There is something to be supplied here while He saith The mystery of the seven Stars which thou sawest that is I will shew thee or I will tell thee the mystery of the seven Stars c. as He saith Revel 17. I will tell thee the mystery of the woman that is I will let thee know what it meaneth Jesus Christ being the best Interpreter of His own mind condescendeth to open up so much of the mystery as was usefull and needfull 1. He expoundeth the Stars and then 2. the Candlesticks 1. He expoundeth the Stars The seven Stars are the Angels of the seven Churches that is the seven Stars signifie mean and represent the Angels or Ministers or Officers of the seven Churches for it 's a thing ordinary to call Ministers Angels Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of Hosts In the Original it is For he is the Angel of the Lord of Hosts So Iudges 2.1 it is said an Angel of the Lord came up from Gilgal to Bochim the word in the Original is a messenger came up one particularly sent for that earand Ministers are called Angels 1. For Gods speciall imploying them about His holy things beyond others 2. Because of that their sanctified station to put them in mind that they should be in their conversation Angelical 3. To make them to be received as Angels by others that is the dignity due to them By Angels here is not meant some more eminent nor another in these Churches such as the Lord Bishop but by Angels we understand all the Bishops and Presbyters that were over these Churches 1. Because when it is said the seven Stars are the Angels of the seven Churches it speaketh of them indefinitly whether they be moe or fewer and he faith not they are the seven Angels of the seven Churches as it saith the seven Candlesticks are the seven Churches but supposeth that the number is not so exact in the one as in the other for if the number of Ministers were definite as of the Churches Why should the manner of speech be different nor saith it the eminent Angels of the Seven Churches but indefinitly they are the Angels of the seven Churches As Philip. 1. He writeth to the Bishops and Deacons supposing a plurality of such in one Town lesse than Ephesus or others mentioned here Therefore 2. It is not to be expounded of one man as if some one man in each of these Churches had had the preheminence because our Lord writing to some of these Churches and directing the Epistle to the Angel speaketh of them as moe As when He writeth to Smyrna chapter 2. vers 10. He saith Fear none of those things which thou shalt suffer Behold the devil shall cast some of you into prison that ye may be tried which must relate primarily to the Ministers in Smyrna and supposeth moe Ministers than one and that in directing the Epistle to the Angel of such a Church he understood the whole collective body of Ministers and Church-Officers that afterward He distributes in moe individual persons See the Notes there and on chap. 2. vers 24. where the Church in Thyatira is distributed in three 1. In these who are polluted Members thereof 2. In these who were free of these pollutions called the rest 3. In the Ministers who are stiled You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as distinct from the other two yet All in the plurall number 3. What is then to be understood by Angel of Ephesus and so of the rest we may learn from Acts 20.17 with 28. where Paul having the same businesse to do on the matter in recommending the care of that Church to some for preventing ills which He foresaw to be coming He calleth not One but the Elders of the Church of Ephesus and giveth not to One the charge or name of Bishop but to All of them He committeth it Therefore seing Paul comprehendeth all in his Sermon under that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. and would by writ as well as word done it we must so expound Iohn to do also though he write in a more obscure stile as best agreeth with this Prophecie For this Argument is sure These that Iohn wrote to under the name of the Angel of Ephesus and so of other Churches are these who have the oversight of and authority over these Churches But these are clear to be many Elders or Bishops Acts 20. c. Ergo c. Therefore take we the stile Angel to be collective i.e. to the Angels seing the stile as also the matter agreeth to all or Ministers of such a Church as suppose one were writing to a City governed by a number of Magistrates in an Aristocratick Government might it not be directed to the Magistrate of such a City and yet no particular person be pointed at but the whole be collectively understood and so we conceive it here Even as by one beast chap. 13. c. or head chap. 17. he doth expresse a Civil Government to wit of Rome before it was Monarchick so may he be understood to do by the figurative title Angel here though it be in the singular number Considering with all that the things charged on this Angel or required of him are such as agree not to one but to the collective body of Church-Officers together Beside moe Ministers there were than one in those Churches that is certain Either then they must be comprehended under the title of Angel or else taken in as contradistinguished from them with the rest of the Church But that will be found absurd that the Church and her guides should be some way contradistinguished and yet Ministers not to fall under that distinction for Stars they must be that is Angels or Candlesticks that is amongst the

deponebant cum ut idem testatur Plutarchus caeteri solebant occurrentibus caput detegere Observat hoc ipsum in hunc diem Romanus Pontifex Refert idem etiam dialis flaminus immunitabere cui res sacrae maximae concreditae sint c. Rursum vero deorum sacerdotes purpuram induebant eandemque pretiosam nempe bis tinctam ut indicat Ciceronis locus ille c. Mos quoque erat quum dedicaretur summus Sacerdot vittâ coronâ aureâ caput ornari That is to say These are the priviledges which the Priests of the Temples did enjoy as being delivered unto them from their fore-fathers amongst them was eminent the King of their holy things who in their banquets used to watch over them all and the chief Priest was Umpire of divine and humane things as ye have briefly related out of Festus And how great power was in their sooth-sayer who could render even their common Councels of none effect and abdicate the Consuls from their Magistracy these things which we did a little before recite out of Cicero do declare It was forbidden to them saith Plutarch to use a horse but they were accustomed to use a chariot for their greater dignity It was the proper custome of the Priests to enter the Capitole as Tacitus affirmeth in a chariot So ye will see the Roman Priests as relateth Ammianus to be carried through the Town in Coaches they go saith he sitting in Coaches being clothed very circumspectly and that also seemed to be a great dignity that they never took off their cap or bonnet which was the ensign of the Priests when as as the same Plutarch witnesseth all other used to uncover their head to these they met The Pope or Roman Priest observeth the same untill this day The same Author reporteth also this immunity of Iupiters Priest that he might not give an oath because it was not suitable that he should not be trusted in smaller things to whom the holy things and the greatest were concredited c. But again the Priests of the gods were clothed with purple and that very precious to wit twice dyed as that place of Cicero sheweth c. Also that was the custom when the high Priest was dedicated to have his head adorned with a riband or lace and a crown or garland of gold c. In which words we have the derivation of much of the Roman or pontificall pomp to wit the imitation of the heathenish high Priest in which respect this same Author Baronius disputeth much of their honour Anno 312. num 85. and 98. as also giveth that for the reason why the Christian Emperours did still retain the title of Pontifex Maximus untill the reign of the Emperour Gratian lest saith he the people should have been stirred up against them if publickly so soon they had disowned their ancient Religion which by that title was still after a sort preserved in the Emperours By which reason the Author grants a great suitablenesse in that title to the old heathenish Religion and that therefore seing Popery by his confession hath both the name and the thing in a great part from the heathenish idolatrous Priests as a copy casten in imitation of them There must be here a great resemblance to the former wounded head indeed And if that be true which Bellar. asserteth Lib. 1. de Conciliis Ecclesiâ cap. 19 as the reason why the Bishops of Rome never keeped personally the Councels while they were in the East 1. That it became not him who was the head to follow the Councels And 2. that he eschewed to be present where the Emperour was lest he should have seemed to cede in place to him This will shew a very timely springing up of this supremacy And although some doubt may be made of some of these particulars in matter of fact and what was true of them was not without a testimony against them yet their owning of and pleading for these things do sufciently clear the succession and resemblance of Popery to heathenish Idolatry beside what is elsewhere said of its blasphemy Again it is clear if we will consider how many Emperours and Kings have been trod upon by this Pope and their Kingdoms disposed of to others not only neighbouring Nations but their own Subjects loosed from all tye and obligation to them and all commerce even of buying and selling to be interdicted with these who acknowledge not the Pope of which See Decretum Martini 5. in fine Concilii Constantinensis Prohibetur iis qui Romanam sedem non agnoscunt domici ilia tenere larem fovere contractus inire negotiationes mercaturas quaslibet exercere aut humanitatis solatia cum Christi fidelibus habere Et in Concil●o Laterano sub Innocentio terti● Si dominus temporalis terram suam neglexerit purgare ab haretica pravitate excommunicationis vinculo innodotur summus Pontifex vasallos ab ejus fidelitate denunciet absolutos terram exponat aliis occupandam That is to say It is forbidden to these who acknowledge not the Roman Sea to keep houses kindle fire make contracts exercise whatsomever Negotiations or Merchandises or to have the comforts or refreshings of humanity with the faithfull ones of Christ. And in the Laterane Councel under Innocent the third If a temporall Lord neglect to purge his Countrey from Hereticall wickednesse let him be under the bond of Excommunication and let the Pope declare his Subjects or Vassals free from their fidelity and set forth his Countrey or Land to be occupied by others Hence it was made treason to have any commerce with the Lollards And according to these acts the Pope excommunicated Henry the 8. and interdicted all commerce with the English Nation as it is emitted by Paulus tertius Anno 1538. and recorded in the History of the Councel of Trent Their bloudy cruelty against the Saints with their successe therein is notour not only by the writings of Historiographers but is built on by themselves as a speciall evidence of their Church and is made the 15. Note of it by Bellar. de Notis Ecclesiae lib. 4. cap. 18. which being compared with the former Chapter they contain many great victories of old and late against the Albigenses and others opposers of the Pope so as he concludes that scarcely ever have these who were called Hereticks been Superiour Which indeed being looked upon as during Antichrists continuance of fourty two months it may be the fulfilling of what is spoken vers 5. and 7. of this same Chapter and what Bellar. saith there of the killing of 100,000 Waldenses at one time and what Mede citeth out of Peronius that the number of the slain exceeded in France 1,000,000 during these wars or any other story wherein they boast of the unhappy event that followed the opposers of the Pope of Rome and so cite many Emperours both of the East and West overrun by him It will tend to make up the proof

they are not to be confounded yet that any thing in the vision is affirmed in the present time it will not prove it then to have been seing it is ordinary for things to come to be represented as present or past More particularly we come now to the preface of the vision vers 1. and 2. Wherein the sum and scope of the vision is proposed In which consider 1. the thing proposed to be shown It is the judgement of the great whore 2. some properties of that whore hinted at 3. by whom this is revealed In the proposition the word whore which in all languages cometh from mercenarinesse shortly implyeth two things 1. An engagement on the party sinning there is a breach of wedlock-bond as Ezek. 16.38 2. The nature of the sin as inconsistent with the nature of that tie to wit Idolatry c. with which God will have no communion though many other infirmities may consist with that bond of Marriage yet this is particularly whoredom in Scripture a peoples shamefull prostituting themselves to idols and strange worship who were engaged to God See Hos. 4 12 13. with the right exposition of that place So here by whore is understood some city or state as vers 18. yet such as hath been engaged to God and hath made defection from him to Idolatry In which respect Israel Iudah and Ierusalem do get the name of harlots peculiarly and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not Beside this whore is painted out in opposition to that woman and wife Chap. 12. which evanished and this whore and strumpet appeareth in her place 2. By judgement we understand her ruine especially when it cometh to her seat which is the great city and is here manifested to Iohn 1. to shew that it was certain and so to prevent stumbling at that whores greatnesse and pompe 2. To shew that it came not by guesse but that God had ordered her ruine 3. To begin this explication with the fifth vial preceeding Chap. 16. 2. The property of this whore hinted at here is her greatnesse Thus to distinguish this corrupted Church from ordinary defections heresies and schisms whereby often the married Spouse of Christ hath been an harlot and particular Churches have degenerated This is the great whore looking to the great defection and falling away spoken of in Scripture 2 Thess. 2. to be in the dayes of Ancichrist and the greatest eclipse that the light after Christs dayes had to endure This greatnesse of this whore is four wayes expressed and proven 1. She sitteth upon many waters vers 1. to set out the greatnesse of her temporall dominion she that was a mistresse over People Nations c. vers 15. is to be this whore and by her whoredoms and idolatries was to keep these under her power 2. She is a great whore in respect of these who sin with her and share of her idolatries superstitions and errors These are the Kings and great men of the earth such have been Popish for many generations 3. In respect of the extent of her whoredom or commonnesse of it It is not only with Kings but indifferently she proposed unto and did bear in her strumperies on all sorts great and small the meanest behoved to bear her mark Chap. 13. even all the inhabiters of the earth 4. She is a great whore in respect of that degree of whoredoms wherewith she hath intoxicated them She hath made them d●unk with the wine of her fornications 1. Her sin is fornication which ordinarily in the Old Testament is applyed to Idolatry in putting some other in Gods room Now there is no Christian Church hath degenerated in this respect to own Images and Idolatry but Rome 2. She hath entysing wayes as poisoned cups of wine to allure to her idolatries Many threatnings promises and false miracles have been made use of to engage the world to this 3. She maketh them drink of these till they be drunk being through Gods judgement deluded as 1 Thess. 2. madd and irrationally addicted to and bent on that way of superstition as appeareth by the many Abbacies Mon●steries superstitious titles and submissions given to Popes and persecutions against all her faithfull opposers which bear witnesse how drunk the world hath been with that conceit of the Roman Church LECTURE II. Vers. 3. So he carried me away in the spirit into the wildernesse and I saw ● woman ●it upon a scarlet coloured beast full of names of blasphemy having seven heads and ten horns 4. And the woman was arayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cap in her hand full of abominations and filthinesse of her fornication 5. And upon her forehead was a name written MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH 6. And I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Iesus THe vision it self followeth to the 7. vers and there are two circumstances premitted vers 3. before it be represented to Iohn as contributing for the disposing and fitting of Iohn for the beholding of it 1. He is carried in the Spirit which holdeth forth the frame of his mind he was not in body transported but by the Spirit his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented such as was spoken of Chap. 1.10 signifying that it is needfull to be spirituall before one be capable of the visions of God a spirituall man and a spirituall frame is the best discerner of these 1 Corinth 2. 2. He is taken to the wildernesse by that ecstasie he is removed from ordinary commerce to a wildernesse where that whore is represented to him though it be not her dwelling By this is implyed 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together one in the Spirit will be one often apart in private as our blessed Lord was 2. That an abstracted retired frame of heart is fittest for discerning what is right and what is wrong It is not at Court where folks come soonest to discern the whore the glistering of that shew keepeth men from the right up-taking of her But when men soberly retire to think of things in the most abstracted manner then what seemeth gold to others is often found but to be guilded to them as here vers 4. When Iohn is thus qualifyed and composed then is the vision represented an uncouth sight a woman described in four or five properties or markes 1. by the beast which supporteth her vers 3. which beast is in four characters set out For understaning of which beside what is said Observe That by woman is understood here the whore formerly mentioned to wit a whorish Church or a faithfull city turned to be an harlot

heads he would shew two things in the antichristian Church 1. Great impudency in owning and maintaining these things which are indeed great abominations their publick Images and bowing to them their disputes for and defences of their grossest superstitions so that her whoredoms need not be sought out by secret search they do it before the Sun 2. Great evidence of guilt so that by trying her and comparing her way with the Word it will be found clearly that she is Babylon c. as if these titles and superscriptions were written on her as her name which name is to be gathered not out of letters and words as neither that of Chap. 13. ult but out of doctrines practices and others her properties by spirituall wisdom making the application of these descriptions both Chap. 13.18 and here vers 9. for none owning the Revelation to be Gods Word will willingly take that name which will make them passe for Antichrist or his Church and if this name be not literally taken why should the number be Chap. 13 The name is in three 1. MYSTERY which sheweth there is both great iniquity here and that it is so put together that it looketh like a mystery either to conceive it or to discover by it such a party to be the whore For which it is called 2 Thess. 2. the mystery of iniquity in opposition to the mystery of godlinesse In all which Antichrist imitateth Christ lest he should be discovered Or it may be mystically Babylon as spiritually Sodom Chap. 11. Babylon not really which none can plead but in a mysterie The second part of the name is BABYLON THE GREAT of which we have spoken and applied it to Rome It is called BABYLON first for its headship during the fourth Empire as Babylon was in the second And secondly for its idolatry in it self and in its cruelty in bringing and keeping at under Gods people And thirdly because Babylons curse followeth it for Babylons sin Of this more was said Chap. 14. The third word is MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH which setteth out a superiority and precedency in this Rome in polluting the world actively with her pollutions and that the superstitious way of the rest of the world is derived from her she is as the mother and fountain that bringeth forth all superstitions 2. A sort of precedency and priority of a Mother-Church as she calleth her self she shall claim not only to be the first Church but to be over all as the rule and example to them And indeed in respect of the corrupt part of the Church as it is antichristian she is so It holdeth forth eminently high defection which must have its birth from Rome and over which Rome shall especially preside Which titles cannot agree to heathenish Rome that never propagated error to others but rather civilly and left still an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Laws and Religion to the Nations they conquered But they agree well to Rome now in its splendid titles as Peters Chaire the infallible Church that cannot err the Church that cannot be obscured or ruined Catholick supream Judge of all c. and so hath given the rise to all the idolatries and superstitions that have come into the Church from it and like a kindly mother hath alway taken the defence of these and fostered them as her own brood through all the world The last two properties of this whores description to wit the fourth and fifth we put together as holding out her practice whereby her inclination and guilt appeareth in these 1. An entising of others to that sin of fornication spiritually by that cup which she holdeth forth to them with her abominations that she may entise them with these vers 4. he alludeth to what is written of the filthiest whores to which he compareth this harlor 2. An humour and inclination to persecution vers 6. which is three wayes set out 1. In respect of the parties persecuted they are 1. Saints for alleaged crimes persecuted and wrongs falsly imputed to them 2. Martyrs such are not only Saints unjustly wronged but persecuted on the account of Christs Truth or for opposing her way and witnessing against it 2. This persecution is set forth by her contented manner of going about that work she thirsted for their bloud and drinketh it as with delight and satisfaction 3. In the degree it came to so much that she was drunk with bloud having thus drunk so much that she was loathsome under it senselesse of it and overflowing with the guilt of it as drunkards are with drink beyond measure How well this agreeth to Rome look Chap. 13. That by blasphemy is holden forth Idolatry and by whoredom defection to Idolatry appeareth also 1. It is one sort of blasphemy which is common to this seventh head with all the rest of the heads and theirs was Idolatry 2. By the common phrase of Scripture that when Israel is charged with whordom or breaking wedlock Ezek. 16. and blaspheming God Chap. 20.27 It is expounded in the verse following to be their Idolatry and whoring after Idol-worship on every high hill See Ezek. 23.7 and 30. LECTURE III. Vers. 6. And when I saw her I wondered with great admiration 7. And the Angel said unto me Wherefore didst thou marvell I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns 8. The beast that thou sawest was and is not and shall ascend out of the bottomlesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast that was and is not and yet is THe third part of the Chapter to wit the interpretation of the former vision followeth and before we come to it there is the occasion of it set down and the undertaking of the Angel vers 6 7. The occasion is the effect which that vision had on Iohn he wondered with great admiration This wondering is not as the world wondereth vers 8. which of such a one as Iohn was cannot be said but he wondered to see that beast and the woman so linked together and desidered in himself to know the meaning of it as the Angels words imply vers 7. a wondering what it might mean such a type of a beast he saw formerly Chap. 13. yet the exposition of some parts of the description is left till now that it might hence appear that the knowledge of this mysterie should not altogether but piece and piece be manifested and that the revealing of Antichrist is especially reserved to the last dayes of his begun ruine and therefore it is no marvell that many of the Fathers speak obscurely and wildely concerning him The Angel vers 7. propoundeth to clear four things 1. the woman 2. the beast that carrieth her 3. the seven heads 4. the ten horns which agree to

God They say 1. It cannot be the Church of Rome but the City Answ. But we have shown it is not the City simply for then it had been a whore long before Iohn wrote for there was a City but it is that City once a Church and afterward degenerating Then say they Peter and the Martyrs under the Heathens are to be reckoned of this defection for they lived there Answ. No for then that City was not become an harlot neither is it simply Rome that is the whore but Rome degenerated such as she was foreseen to be after the heathen Emperours removall out of the way which was not then fulfilled Nor is it simply living there but as a member of her that maketh one guilty except it be made sinfull by other circumstances Lastly they say Rome cannot be the whore because forsooth of her holinesse And what is that There are so many Abbacies Mortifications holy Church-men Relicts and Temples of Saints many Masses and such like there c. All which serve not to prove this conclusion that she is so And it is not unobservable that immediately after this answer Corn. à Lap. professor at Rome doth justifie the toleration of Stews and Brothel-houses in it as a thing tending to prevent much sin and becoming a well-ordered Commonwealth And when this is mentioned by them as a piece of Romes holinesse we may the more easily judge of the rest We may add yet one argument more for confirming of our application which especially is binding from their own principles The Rome that is described here to be the whore and as such to be destroyed is either Rome heathen which is past or under Antichrist which is to come or popish under the Pope which is present for as Alcasar Disp. 1. in hoc caput assereth there is no other Rome which it can be applyed unto But neither of the first two can be said Therefore it must be the Rome that is present It cannot be Rome heathen which is past for so the arguments urged by Viegas Ribera and Cornelius à Lap. against it are unanswerable some whereof are formerly touched in general Arg. 2. If it be the destruction of Rome heathen Then it must either be as Be●ar and some others make it the destruction which Rome suffered by the Goths Vandals c. and the rest of the barbarous Nations But that cannot be for 1. that is not done by Antichrist the Beast or Kings befriending him as they say nor for that guiltinesse as we and the text say 2. Rome was not then the whore neither upon that account did these pursue it 3. That destruction was not unrecoverable as is here prophesied of And 4. as Alcasar urgeth it is not suitable to punish Rome heathen by the overturning of Rome christian and now become so holy it cannot be this then Or 2. it must be the overthrow which Constantine gave to the heathen Emperours as Alcasar asserteth it But that cannot be 1. That was not of Rome the whore which had once made defection 2. That was not a destruction of Rome much lesse a total overthrow as is implyed in Chap. 18. but was rather a liberation of Rome for even Rome the City had much freedom and glory by this which is contrary to the scope of this Chapter and the Chapter following therefore this opinion is not only called singularis a singular opinion by Cornelius à Lap. but by Alcasar himself Not. 11. pro●miali is suspected to be accounted a paradox It is true that was indeed the wounding of one of the heads mentioned Chap. 13. But it is one thing to wound the head another thing to destroy the City it self the Government had been often changed before yet the City stood Now this destruction is not any such which was to come on its Governours only but on the City it self and that a totall stroke Therefore this cannot be intended here but is justly casten and that unanswerably by the Authors foresaid especially the last This then cannot be understood of heathen Rome in any sense Nor 2. can it be understood of Rome as under a defection yet to come so immediately before the end of the world for 1. It is not agreed amongst themselves if it be possible that Rome can fall into such defection yea others as Alcasar Disp. 1. in cap. 17. and Notat 11 and 13. in pro●emiali doth by many reasons oppose this and with many Authorities and Prophesies as one of St. Benedict cited out of Gregorius whereby it was still taken for truth that Rome should never again be heathen And he saith this opinion is inova que ansam hartticis prebet omnino improbabilis c. new improbable and favourable to hereticks giving them ground to alleage that seing Rome hath now so many images c. that it hath already fallen to that defection And although his Authorities be not much yet the argument that be draweth from the series of the prophesie against it whereby he sheweth that this prophesie relateth to events long before the end of the world and the other events as that of Gog and Magog and others must follow it are convincing and unanswerable For confirming whereof we add these considerations further 1. That by this prophesie the state of the true Church is holden forth to be most glorious immediately before the end Therefore it cannot consist with such an universal defection as this This will bind the more if we take-in the consideration concerning the Jews conversion formerly mentioned which hath with it the fulnesse of the Gentiles as its companion 2. It is certain that the seven Vials have the last plagues Chap. 15. and also that these seven Vials bring judgement on the Beast or Antichrist who is singularily the Beast and the object of the judgement of the first Vial Chap. 16. 1 2. and supposeth this defection to preceed Now it cannot be supposed that all these Vials are to be bounded within so short time to the end of the world especially considering the enlargement of the Church which by these contemporary prophesies is clearly intimated to fall under them Therefore that application unto any future state of Rome cannot stand and seing by themselves neither of these can stand it must necessarily follow that the third is a truth and that Rome as here considered is the Rome now in being And if any should say that Theologia symbolica is not argumentativa and therefore no solid argument can be drawn from this Prophesie Alcasar answereth ubi supra that though this or that particular expression will not bear an argument in such Scriptures yet saith he and that truly where the scope and series agree joyntly in a conclusion it must be of force seing it is Scripture otherwise no safe interpretation might be drawn from any prophetical or enigmatical Scripture And therefore before the adversaries can exempt Rome present or the Pope from this charge they must not only

I saw heaven opened and behold a white horse and he that sat upon him was called faithfull and true and in righteousnesse he doth judge and make war 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that n● man knew but he himself 13. And he was clothed with a vesture dipt in bloud and his name is called The word of God 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of Almighty God 16. And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 17. And I saw an angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together unto the supper of the great God 18. That ye may eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake of fire burning with brimstone 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh THe last part of the Chapter followeth from ver 11. to the end wherein the last part of the sixth vial of the battell of Armageddon mentioned Chap. 16. is more fully set down 1. In the preparations for it 2. In the event of it The first is to vers 14. The other to the end The preparation of the beast was more fully set down Chap. 16. Therefore it is but touched here and the Lambs order and Army who are the other party are more insisted on I saw heaven opened This is preparatory to the vision that he might the more clearly discern it but that is not all hereby it would appear is now set out a more flourishing estate of the Gospel after the Lambs marriage for by a white horse this was signified Chap. 6. and by the opening of Heaven and the Ark Chap. 11. it was signified also This would then hold forth a flourishing Church able to send out Armies at least of spiritual fighters for Christ against His enemies The preparations upon the Lambs side are more particularly set down 1. By the description of the Captain 2. Of an Angel as an Herauld denouncing the War or rather foretelling the victory ver 17. he insisteth most on the Captain for He is of most concernment in the War and cannot easily be described The properties given Him are of two sorts 1. Such whereby he is someway tied in his proceedings to His Word 2. Such wherein He is absolute and He hath a name answering both as a description There are four names given to Him that divide this description Or take it as it lieth and 1. we have set down His own properties to ver 14 Then 2. His Army ver 14. and 3. His Weapons or Armour ver 15. He now rideth on His white horse as Captain being spotlesse in His way and manner of proceeding for which cause His first stile ver 11. is faithfull and true in keeping promise and Covenant to His People And then secondly it is added that in righteousnesse he doth judge and make war which implieth that there is a right end in His undertaking a right cause and a right manner of proceeding in it Two properties more are set down ver 12. His eyes were like a flame of fire importing searching omnisciencie and terrible Majesty as Chap. 1. He hath on his head many crowns not materially so but to shew His absolute soveraignty that He is an high and great and glorious King so that one crown or few crowns will not serve to describe His glory This is a great King above all kings as His name is ver 16. This also importeth many triumphs and victories over His enemies Answerable to this greatnesse He hath an inexpressible name that none can take Him up in the infinitnesse and greatnesse of His Essence and glory but Himself to creatures it is a mysterie and a secret as Iudg. 13.18 for no name can adequatly set out His perfections He proceedeth in the description of Him ver 13. as in a most conquering-like posture He was clothed with a vesture dipt in bloud it is like with the bloud of the former events of former vials or of this on Him He followeth the chase so hot when He once beginneth and appeareth so terrible and bloudy and yet conquering like one mighty to save Isa. 63.1 2. His name is here set down more plainly in a stile more usuall for Iohn to give Him and that is The word of God Ioh. 1. So Christ is called the Word First in respect of His person seing He doth expresse the character of the Fathers Person as clearly as the Word doth represent a mans secret conception within Heb. 1.3 Secondly in respect of His Offices because by Him God doth as by a word plainly make known the secrets of the Gospel before hid in Him In the 14. Verse His Armies are set out 1. These in heaven not only Angels and Saints glorified but such of the Church as ver 8. are arayed with such vesture The new married Iews and the beautified Gentiles are both stirred up to this employment They are named Chap. 17. called and faithfull who were with the Lamb they are the same here The Church now is more pure in worship and shining in holinesse and the most pure are most zealous in following of Him for this honour have all His Saints as Psal. 149. 2. They are called Armies for their multitude strength and discipline 3. They ride and that on white horses He hath all His Souldiers mounted as well as it were as Himself they share with Him as certainly of the victory as He doth overcome It is good being on the Lambs side and at His back But there is no word of a weapon amongst them all for they need none because He goeth foremost and fighteth and they but follow as a company in triumph It is to let see also it is not the Souldiers but the Captain and His weapons that get the victory for righteousnesse or fine lin●n