length that his seat was to be shaken and his kingdome darkned appeareth chap. 16. ver 10. Therefore five of the Vialls at the least are powred out before the sixt trumpet left sounding and I beleeve also the sixt for the seaventh Viall which is the Viall of conâ—ummation there verse 17. 18. doth therefore concurre with the beginning of the seaventh trumpet which likewise is the trumpet of consummation chap. 10. ver 6. The fourth Synchronisme Of the thousand yeeres of the Dragons or Satans being bound with the seaventh trumpet or space from the destruction of the Beast Chap. 20. That this of the binding of Sathan may the better be understood Chap. 11. that is to be premised before the demonstration that in the text it is said that then thereupon Satan is not onely cast into the bottomlesse pit but there shut up and moreover chap. 20. 3. that the Angel had sealed it up upon him that hee should no more seduce the Nations untill the thousand yeers were consummate that is had surely enclosed him that at no hand hee should come forth For it was the manner of the Hebrewes and neighbouring Nations when they would surely shut and make fast a doore they sealed it So the stone put upon the Lions denne whereinto Daniel was cast king Darius sealed with his ring and with the ring of his Lords Daniel 6. * In the Apocryphall History the servants of Daniel shut the doores of 〈◊〉 and Dâ—agâ—n verse 11. the teâ—ple of Bel and seale it with the kings ring Likewise the Jewes Matth. 27. 66. did shut the Sepulchre of our Saviour or madeit sure by seâ—ling the stone c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe mutually expound themselves For it is one thâ—â—g to be cast downe from heaven Chap. 12. which so many apply to this place and quite another to be bound to be shut up in a bottomlesse pit and to be sealed The first taketh not away the libertie of wandring abroad and doing hurt but the other by no meanes suffereth to come out of his prison yea I dare affirme that none of those things which are related in the 20th Chapter doe appeare in the 12. neither againe concerning that which is rehearsed in the 12. Chapter is there any word extant in the 20. so far it is off that the same thing should be represented in both Let us examine it a little In the 20. Chap there are four things related of the Dragon First that hee was apprehended by the Angel which descended from heaven Secondly bound Thirdly cast into a bottomlâ—ss â—pit Fourthly that he was shut up and sealed But thou shalt finde none of these in the 12th chap. Likewise that one thing which is declared in the 12. Chapter concerning the casting down of the Dragon from heaven into the earth of that there is not one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sillable in th 20th yea it may plainely bee gathered out of the context that that was not at all then done for it is said there that the Angel which did come to binde the dragon descended from heaâ—en therfore the dragon was even then upon the earth For otherwise wherefore should the Angel descend from heaven to apprehend him hereupon cha 12 Michael descended not froÌ„ heaven but in the very heaven he fighteth hand to hand with the divell These things thus premised let us come to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration of the Synchronisme 1. Arg. Vnder the first six seales the Dragon or Satan was free Arg 1 and loose likewise under the first six trumpets of the seventh seale therefore it remaineth that the 1000. yeeres of the binding of Satan are cast upon the time of the seventh trumpet For that Satan or the Dragon was not bound while the six first seales did yet run their course appeareth by this that during all that space he brussling with seven heads and seven Crownâ—s fought in heaven with Michael about the child-birth of the woman as lately hath been shewed Synch 2. But neither came it to passe in the six first trumpets of the following seale for this is the time of the woman in the wildernes and of the raigning ten horned Beast as appeareth out of the first Synchronisme of this part Surely it was far wide that the Dragon should be thought to be bound while the woman lived in the wildernesse who being throwne downe by Michael from heaven did endeavour to drowne her in her â—light with the flood of waters which he cast out of his mouth and then when this tooke none effect according to his minde the earth swallowing up the flood and the woman now received into the wâ—ldernesse being inflamed with wrath and fury hee went to make warre with the remnant of her seed which kept the Commandments of God and had the testimonie of Jesus Chap. 12. verse 13 15 17. Are these tokens of Satan bound But let us see also concerning the Beast and heare how the Dragon was bound under his raigne to wit the Dragon gave his power and his throne and great authoritie and all the world wondring followed the Beast and they worshipped the Dragon which gave power unto the Beast chap. 13. verse 2 3 4. But perhaps Satan was able to doe all these things from out of his prison certainly being shut up and sealed he could not But that there may be no shifting place left and that it may plainly appear how free and loose the Dragon was yet to commit those same villanies from which being once imprisoned he is said to be restrained behold another * Aiuâ—â—â—m scholler of his the falâ—e prophet being the inseparable companion of the ten horned Beast the administrator of his Bestiall authority of whom thou hast it expresly written that he did great wonders and that he deceived the Chap 13. 13 14. inhabitants of the earth by the signes which were permitted him to doe will any one now eaâ—â—ly beleeve these Beasts carrying things thus thâ—t the 〈◊〉 that is Satan was bound that he was cast into a bottomlâ—ssâ—â—it and 〈◊〉 up that hee might not deceive the people 〈…〉 â—ccording to the 20th chap. ver 2.3 Moreover out of the trumpets themselves for halfe the time at least an arguâ—ent is not wanting of the devils libertie and freedome â—or what is that king of the locusts of the fifth trumpet which is called the angel of the bottomlesse pit whose name in Hebrew is Aâ—addon and in Greek Apollyon and whom Saint Iohn painteth out to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him who fel from Chap 〈…〉 heaven lately into the earth that very same Dragon and Satan whom Michael before the sound of the trumpets had thrust downe from heaven unto the earth Neither doe I remember that in the whole Revelation there is read of any other besides him to have fallen upon the earth neither doe I know
many famous victories doe witnesse partly of Constantine against Maxentius Maximinianus and Licinius partly of that great Theodosius as well against others as against Eugenius and Arbogastus the Devils Standard-bearers before the stubbornnesse and pride of the Gentile worshippers of the Dragon Rebbels against the Christian Empire being utterly broken and consumed ceased But before we depart hence one thing yet remaineth to be spoken of to wit that the Childe of the Woman was not lifted up to the Throne of God so soone as it was borne but so soone as it was growne ready for a Kingdome Therefore it is said she had brought forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was to rule to wit not presently but when he had grown up Even as also Christ the sonne of Mary our Lord whose likenesse in all things this mysticall Christ the Childe of the Church doth resemble being taken up to the Throne of God entered his Kingdome not so soone as he was borne but when as likewise he was come to his perfect age there to sit untill he shall have made all his enemies his footstoole It followeth And the woman fled into the wildernesse where she hath a place Vers 6. prepared of God that they should feede her there a thousand two hundreth and threescore dayes Which since it is afterwards to be repeated and somewhat more fully to be described we will put off the exposition to that place And there was warre in heaven Michael and his Angels fought Vers 7. with the Dragon and the Dragon fought and his Angels but prevailed not neither was their place found any more 8. in heaven It hath beene said that the woman in travell with her childe being safe escaped the Dragons lying in waite But how it came to passe that he who had so diligently watched her not withstanding failed of his purpose now at length beginneth to be mentioned To wit that it came to passe by the helpe and succours of Michael who went forth valiantly to fight against the Dragon lying in waite and becoming Conqueâ—our thrust him down from heaven into the earth Thereupon the womans sonne not only escaped Chap. 12. safe but was lifted up to the throne of God and she her selfe departed into a place safe from the fury of the Dragon And there was saith he warre in heaven c. To wit while the woman was in travell not after she was delivered as many take it For it is certaine out of the 14. Vers that this warre was waged before the flight of the woman into the wildernesse But the woman fled not into the wildernesse before she was delivered and her sonne caught up to the throne of Majestie Vers 5 6. Michael and his Angels fought with the Dragon not alone but taking with them the Martyrs and Confessours of Christ their King for whose cause they fought Concerning whom therefore a little after it shall be sung in the triumphant song that they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death which cannot be spoken of bare and sole Angels And the Dragon fought and his Angels that is the Devils taking with them likewise the Romane tyrants and their ministers which worship them But thou wilt demand who is this Michael Not I suppose Christ himself but as in Daniel unlesse I be deceived is manifest one yea even the chiefest of the chiefe Princes or seven Archangels Chap. 10. 13. to wit that great Angel who in the same is said to stand for the children of God Chap. 12. 1. and whom Christ that great chiefe Generall and consequently King of Angels and men hath so opposed against Sathan and his black guard raging against his Saints For the Angels are sent forth for the safetie of them who are heires of salvation Hebr. 1. 14. and they protect and defend them according to their hidden and invisible manner of working against evill spirits which worke in men that are enemies of God and his Christ although they appeare not in a visible shape So that in this warre we have in hand of the Primitive Church of Christ against the Romane worshippers of the Dragon the Angels under Michael their Captaine acted their parts as well by strengthening the holy Martyrs and Confessours of Christ against the threats of tyrants and violence of torments and mittigating their pains in agonies and sometime taking away plainly the feeling of any paine as also by breaking and weakening the force of the adverse spirits sometime on a sudden casting lets and impediments in the way of the persecutors who were led by their instinct frustrating their purposes sometimes by casting Chap. 12. terrours and other distractions into the minde so that thereupon desisting from their project they have granted even against their will unto the Church truce and space of breathing untill at length after three hundred yeers warre when as it seemed to Christ to have now enough exercised his and was pleased to bestow a full victory upon his Angels the childe of the woman Christians prevailing being placed in the Emperiall throne the kingdome of the Devill being conquered suffered a wonderfull great fall For this is that which he saith The Dragon prevailed not neither was his place found any more in heaven that is being conquered and put to flight with all his forces he was deprived of heaven In the saying prevailed not there is an Hebraisme of which afterward And the Dragon was cast out that old serpent called the Divel Vers 9. and Satan which deceiveth the whole world that is perswadeth to Idolatrie and hitherto had possessed the Romane Empire he was cast out into the earth and his Angels were cast out with him That is he with all his * Daemons Devils hitherto worshipped instead of God were throwne downe from the top of their divinity which they enjoyed to the bottome of execration and contempt That what is read to have come to passe long agoe in the delivery of Israel from the tyranny of the Egyptian Pharaoh whose likenesse this Dragon â—areth that God executed iudgement upon the Exod. 12. 11. gods of the Egyptians the same shall finde place here at least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according Numb 33.4 to the letter The Iewes deliver that it was so even there also I or see both the Targums R. Salomon R. Aben Ezra with R. Moses ben Nachman c. Neither is there cause that any should wrest the cleere words of the Scripture to another meaning especially since it may seeme that Esay 19. 1. hath allusion thereto Prevailed not for was overcome is an Hebrew figure as I have said whereby the Adverbs of denying doe expresse the contrary of that to which they are applied as in this same vision a little after is used they loved not their lives unto the death that is they Vers 11. valued their life at nothing
religiously against the people of the Dragon yet with this differance that there was onely one Prince of the hoste of heaven the Lord Iâ—hovah who made heaven and earth Against whom though Autiocâ—us might exalt him selfe yet he could not throw him downe from heaven but heere in the Romane heaven there were many Princes or Divells â—ll which wholy the Emperors the sâ—anderd bearers of Christ threw downe Add here unto that this exposition may be confirmed by the Synchronisme of the dragon throw down from heaven with his guard chap. 127. The dragon fought and his Angels eight but they prevailed not neither was their place found any more in heaven nine For the great dâ—agon was cast downe which is called the devill and Satan and his Angels that is to say devils worshipped by the names of gods with him c. It followeth And all hills and Islands were removed out of their places Perhaps mountaines and Islands may be taken for â—eâ—se 14. men of loftier and meaner condition which are presently in the next verse reckoned up but that the name of an Island agreed not to this interpretation It seemeth therefore more probable if it go thus that both do signifie men of a lofty estate because that Chap. â— both are eminent the hills upon the earth the Islands in the Sea But what if we understand here by Islands not land raised up in the midst oâ— waters but Churches as they were called which being environed with a publike or private enclosure were separated from the buildings neer adjoyning So then may we not take both as well the mountains as the Islands to be meant of the Temple and shrines of idoks to be throwen downe in this tempest through the Romane Empire There is none but seeth how fitly the not on of mountaines agreeth with such an interpretation as this who is not ignorant that it is the custome of idolaters to build their Altars and shrines for their gods in such high places whereupon every where in the old testament the name of high places is frequent yea Ieremy 3. 23. of the mountaines and hills themselves to be understood of the chappells of idolles Truely saith be the hills were liers and the multitude of mountaines c. Neither now doe Islands taken for Temples refuse such interpretation since it is a chiefe property in Temples that they be like Islands that they be prophaned neither by communion or else by joyning to the walls of other houses But if that happily please not that one and the same thing be represented by two names if thou wilt and pleasest take mountaines for chappâ—ls in the country and fields and Islands for Temples of idolls in cities But in such things as these such small matters seeme not needfull to be curiously sought out as neither happily in generall is every small moment of propheticall allegories so carefully to be examined by the event It is enough if the summe of the matter every where agree Now this demolishing of shrrines and Temples came to passe by the same Author the most godly standard bearer of Chap. 6. Christ Theodosius For Constantin the great onely shut up the Temples of the gods he did not abolish them Except at Consâ—antinoble and neighbouring places Iulianus opened them again This man at length commanded them to be utterly defaced Thâ— history is obvious to any neither is it needfull that I here rehearse what is recorded of that matteâ— in Ecclesiasticall writers Yet happily â—t will not be unpleasing to heare Zosimus a pagan historian complaining or chaffing at this so cruell destiny of his gods The holy places faith he of the gods they â—attered downe throughout all cities and countries and so much they were all endangered who thought them to be gods or at all looked up to heaven and did a dore those things which are beheld therein Surely after what manner the Lord when he was about to leade old Israel out of the Aegyytian bondage is said to have executed judgement upon the gods of the Aegyptians Exodus 12. 12. Num. 33. 4. after the same manner here being about to deliver his Christ an people from the Râ—mane tyrannie he executed judgement upon the gods of the Romanes But thou wilt say had the gods no Atlantes when there was such trouble and the heaven mingled with the earth who might underpropp their falling heaven with their souldiers and encâ—unter the standard-bearers of Christ so throwing all downe Yes truely they had but they ranne the same fortune with their devills For the Kings of the earth faith he and the great men Verse 15. and the Tribunes and the rich men and the mighty men and every bondman and freeman that is Maximianus Gallerius Maxâ—ntius Maximinus with Martinianus Cesar Licinius â—ulianus Emperors Chap. 6. adde also if â—hou wilt Eugenius and â—rbogastes tyrants with all the companions of their infidelity of what order and degree soever who with might and maine endeavoured to defend their ancient Religion and to help the state of their gods now going to destruction and to restore it now fallen and lâ—st at last were brought to such streights that they hide themselves in the Vers 16. dens and Rockes of the mountaines And said to the mountaines and to the rockes fall upon us and hide us from the â—ace of him that fitteth upon the throne and from the wrath of the Lambe For Verse 1â— the great day of his wrath is come and who shall be able to stand It is a shamefull representation as well of them that flye and hide themselves as also of those that are weary of their lives through despaire of their estates The like unto which thou hast concerning the destruction of the inhabitants of Jerusalem Luke 23.30 Likewise Hosâ—a 10. 8. of the destruction of Samaria and of the â—dollâ— thereof but the whole Esay 2. 18. But here the Reader may observe this first that in these words is contained the key for the opening of this whole vision to wit that here is handled some glorious victory of the Lambe whereby he subdueth and overthâ—oweth his enemies with a deadly destruction Furthermore since these whose destruction is described flye from their enemie the Lambe and are willing to bee hidden from his wrath thence it may appeare though it bee directed by no Synchronisme that that destruction is not to bee applyed in no hand to Christian Kings but strangers from Christ and thereupon ought not to bee interpreted of the slaughters brought upon the then newly Christian Empire by the Goths and other barbarous Nations That which lastly the Kings Princes Tribunes and the other Gentiles which were in the same condition with them doe adde Chap. 6. That the great day of the wrath of the Lambe was come and that Verse 17. none could be able to stand They are the words of men acknowledging the power of Christ whom untill this time they had contemned in respect of their
well of the Company by the conduct of the Lambe their Captaine as of the Lambe himself against the traytors and enemies followeth The order of these is twofold first of a threefold admonition to the followers of the Beast represented by so many loud voyces of Angels secondly of revenge by a parable of Harvest and Vintage The first of the monitory Angels is that which he here calleth Another another indeed as I have said in respect of those musicall Angels a little before mentioned of the number of which this Evangelist was not And here we are to call to remembrance what before I shewed that the Angels in such like visions doe represent them over whom they have the government and that which is done in common or by the works of both that is said to come to passe the Angels being Authors as it were Guides and Conductors of the thing done And hence immediatly it may be imagined that the Angel flying so loftily if so be that also ought to be esteemed as any part of the parable is the Ruler not of any estate of men whatsoever but of a more eminent ranke and is to use such for the declaring of his Gospel Further that Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternall and that as I guesse not so much in respect of the future time as the time past as it were that which was promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à seculâ— or from the beginning of the world that is to say that The seed of the woman was sometime to breake the head of the Serpent that is the kingdome of the Devill was to be destroyed by the coming of Christ and the kingdome of God to be established In which sense also the Apostle saith that that was promised by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the world began Tit. 1. 2. So therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelium antiqâ—â—m the ancient Gospel even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old wast places Esay 58. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old pathes Iâ—r 6. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient mountains paths waste places Deut. 33. 15. Saying with a loud voyce Feare God and give glory to him for Vers 7. the time of his iudgement is come and worship him that made heaven and earth and the Sea and the fountains of water Chap. 14. The first Angel calling to remembrance that now the time of the kingdom of God is at hand when iudgement is to be executed upon Idols and Idolaters and so the Devils now being cast down and despoyled of the Roman throne is begun already to be put in execution therefore he exhorteth the nations kindreds tongues and people who from that time were become Christians that being mindfull hereof they worship that onely true God the Creator as he is declared in the Gospel and that they take heed of Idols Peare saith he God that is reverence and give him glory even the glory of adoration and religious worship as in the words following it is expounded Because the time of his iudgement is come that is wherein Christ by his Crosse hath spoyled powers and principalities and hath by his Apostles and Evangelists declared to the nations which through so many ages he had suffered to walke in their own wayes that they should be converted from their Idols if not then at his returne from heaven they should be punished with eternall death Wherefore then should Christians who professe faith in Iesus Christ this Iudge and triumpher over Devils returne as it were by a back doore to worship Idols and Devils again Happily the time of iudgement might be more strictly taken here to wit for the iudgement of God before shewed forth upon the Dragon and his servants whereby heathenisme was overthrowne but I had rather extend it more largely and take it â—niversally for the kingdom of Christ begun and published in the last times in which Idols are not any more to be suffered according to that of our Saviour in the Gospell of Iohn Chap. 1â— 31. Now is the iudgement of this world now shall the Prince of this world be cast out See also Chap. 16. 11. From which judgement indeed Paul the Apostle also even as the Angel here brought an argument to disswade the Pagan Athenians from the worshipping of Idols Acts 17. 30 31. God saith he not regarding the times of ignorance hitherto now commandeth all men every where to repent because he hath appointed a day in the which he will iudge the world righteously by that man whom he hath ordained having given assurance thereof unto all men openly in that he hath raised him from the dead Whereunto the same Apostles warning to the Lycaonians is very like Chap. 14. 15. We declare unto you saith he that you should be converted from these vaine things unto the living Chap. 14. God which made heaven and earth and the Sea and all things that are therein And who in times past suffered all nations to wit his judgement not as yet being made manifest to them to walke in their own wayes There is to be supplyed but now he publisheth his iudgement to all That which the Angel here hath expressed saying the time of his iudgement is come But thou wilt say when and where and by what Ministers I pray you did this Angel execute his declaration Certaine preambles thereof were given out when first superstition began to grow in the Church at the monuments and about the reliques of the Martyrs as appeareth out of the History of Vigilantius with whom withstanding such like superstition many others even of the Bishops of that time were of opinion witnesse Ierom his adversary who undeservedly with bitter words inveighed against him for this cause But this denunciation appeareth to be most manifestly fulfilled from the yeere of our Lord 720 in the Greek and Easterne Churches where this Evangelizing Angel did indeed flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven that is in a loftie and high place forasmuch as he used Ministers of his Gospel not of a base and vulgar condition of men but of chiefest authoritie in the Christian world as for example the Emperours of Constantinople Leo Isâ—urus Constantine Iconomachus Leo Armenius Michael Balbus and Theophilus who all of them especially the first did most severely make protestation by their Edicts and Decrees for the presenting of religious worship to one God the Creator against the worship of the creature not onely that which was used in the worshipping of Images but also about Saints and their reliques Let the Reader resort to the testimonies which I cited out of Theophanes concerning this matter when I treated of the two horned Beast Moreover by the authoritie of the second a Councell consisting of 338 Bishops was assembled at Constantinople and by
chap. 6.9 except in the temple whencâ— appeâ—â—ed to him the the golden Altar of incense be ore the throne chap. 8. 3. except the tâ—mple or Tabâ—rnacle had binne that throne Or what other thing will the fouer hornâ—s of the golden Altar which is in the sight oâ— God intimate chap. 9 13. what the temple the courts of the temple and Altar parteâ—y to be meâ—suâ—ed wiâ—h the Angels reed partly to be cast our chap. 11. 1. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temple of God opened in Hâ—aven and therein the Arke of the testimonie exposed to sight câ—ap 11. 19. what the Angels comming out of the Temple chap. 14.15 17.18 and that also in heaven verse 18. what the â—arpers standing upon the brimmâ— of tâ—e Sea or lavour of glasse and singiâ—g the tryumphant Songe chap. 15. 2. and that also in heaven verse 1. what in the same place verse 5. The Temple of the Tabernacle of the testimony opened in heaven and the same temple veâ—se 8. filled with smoake Verse 3. from the majesty of God But that chap. 16. verse 17 putteth the matter out of all question And there came a great voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out of the temple of heaven from the throne Furthermore in this throne or temple least happily thou shouldest be any thing doubtfull the place of Gods Session or as the Septuagnits 1. king 10. 19. speake of the throne of Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Inner and most holy parte of the temple wherein was laid up the Arke of the covenant with the propitiatorie For there God is said to dwell and to sit between Chap. 4. the Cherubins of glory For which cause finally both the seven lampes here as also the golden Altar of Incense afterwardâ—s are rightly said to have binne before the throne to wit before the oracle of the temple as it is found concerning both plainly in so many and the self same wordes 2. Cron. 4.20 and 1. King 6 20. in the former of which the septuagints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Oracle is called in Hebrew in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meaning right with the Relveation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the other partes either of the temple or of the tabernacle wil be partly for stayes partly for stepps partly for a footstoole to the throne peculiarly so called such kinde of parts or appurtenances that emperiall throne of Salomon is said to have had So much of the throne 2. The fouer and twenty Elders compasse next about the throne which represent the Bishops and prâ—lates of the churches Ver. 6 â— and do answere both in place and order to the Levites and Preests in the campes of Israel and their number of 24 to so many courses of Preists and Levits or which cometh to the same passe to the chief of the courses whereupon besides that they are neerest to see Ezech. 〈…〉 Exod 34 19 Levit 8. 17 and else where 40 times God they also have their thrones moreover they weare crownes which are signes of dignity and power given from God 3. Thirdly a meete distance after the Preestes where the lines drawne through the midst of the throne doe twise divide the sides of the throne every way to the fouer corners of the heaven fouer living creaturs appeare the first in the shape of a Lyon the second of a Bullock for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the septuagints is Bos a bullock the third in the shape of a man the fourth of a flying Eagle representing the christian Churches through the four quaters of the world and they answere to the foure campes of Israel bearing in their standerds the same Beastes That which in the text of the Revelation is somthing more obsâ—urely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midest of the throne and round about the When by two words one things is signifyed throne ought to be expounded by the figâ—re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiar with the Hebrewes as if indeed it had binne said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the circuit or compasse of the throne and that in this sense If to the throne for example as being square thou draw about a paraâ—ell foâ—re square figure with a meete distance from the throne and Elders compassing it about foure Beasts did shew themselves in or at the midle of the sides of every quadrangle for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken distributively to Chap. 4 wit in the midest of every side one Furthermore those Beasts are describâ—d full of eyes before and behind having moreover six wings aboute and those full of eyes within So many â—yes do set forth the multiâ—ud of Sharpsighted verse 8. meâ— and full of knowledge of the mysteries of God such as are in the Beasts that is the churches which the 〈◊〉 do represent The wings agiliâ—y and a lacrity o put in exâ—cution the commandement of God The wings full of eyes zâ—ale joyned with knowledge and faith To conclude the six wings aâ—out doe set them forth flying every way that is most ready universaâ—ly and wholly to fulfill the commandements of God 〈◊〉 9 10 11 Last of all is added what the office of both of them should be aswel of the Bâ—asts as of the elders about the throne to wit this thâ—t as aften as tâ—e Beasts should give glory and honour and thanksgiviâ—g to him that sitterh on the â—hrone that is as often as the Churches should performe their holy seâ—vicâ— so often the 24 Elders going before the Beasts according to their function used to faâ— downe before God saying Thou art worthy O Lord to receive glory and honour and power because thou hast created all things c. This interpretaâ—ion being admitted the saâ—ing of Iohâ— which most do accuse here of incongruity as abusing the futures 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the praete perfect will easily maintaine it self since with the Hâ—brewes whose notion the Apostle every where vseth the futures are wont to denote an act accustom'd â—rdue so as Iohn is not at all to be thought here to relate Chap. 4. what then in the vision is done by the Beasts and elders but what occasion required should be done and what he afterwards in the progresse of visions if at any time occasion of praysing God shoâ—ld happen he saw done by them And so that at length I may end I conceive I have plainly shewed that the throne in this â—mperiall session answereth to the Tabernacle or Temple the elders to thâ— Levites and Priests the four Beasts to the four campâ— of Israel that is the whole session to be the type of the ancient encamping in the wâ—ldernesse whâ—ch thing was so much the more largely by me to be handled because â—o served the reason of the most typeâ—â—n the Revelatâ—on to depend chiefly upon the
knowledge thereof wherein I douâ—t not â—ut any will be of the same minde with me who shall throughly consider the matter The Theater being prepared in thâ—s manner â—he which sate upon the throne reacheth forth in his right hand a book written Chap. 5. wiâ—hin and on the backside closed with â—â—aven seals and therewithall Verse â—â— 2 an Angel coming forth upon the stage with alâ—ud voice proclaimâ—th that â—f power were given to any to open it whereby those things might be seen and read that were therein contained he should take it iâ—to hâ—s hands and endeavour it a thing without doubt if he shall perform would be very acceptable to all that are enflamâ—d with a desire of secret things And in truth the book was most worthy that any one should strive with aâ—l the powers â—f his wisdom and industry to oâ—en it as a book of prophesies or of the the councells of God wherein is contrived the series and order of thiâ—gs to be done till that second and glorious câ—mming of Christ For of such sorte certainly that double prophecie following of things to come which that booke did containe appeareth for to be which is the cause â—nles I be deceived why Iohn going about to set forth his visions prefixed in the fronte of â—is history the description of that gloriouâ— comming as â—t were the bond of the Apocalyptique race Behold Hypotyposiâ— Chap. 5. saith he chap. 1.7 he commeth with the cloudes of heaven and every eye shaâ—l see him they also which pierced him and all tribes of the earth shall waile over him as if he should say this is the scope his is the the bound of the visions which shall declare But whâ—n no man in heaven nor in earth neither under the Verse 3 4 5 6 7. earth was able to open the book and â—he matâ—er seemed now to be past help so that Iohn brake forth into weeping for griefe behold a Lambe seeming as it had beâ—n sâ—in that is bearing the signes and of his by past death rose up in the midst of the throne Skarts of elders and Beasts and took the book to unseal and open as who alone above all had deserved the power to do it Now this being seen forth with the Quire of Beasts and elders Verse 8. together with the Angels standing round about and all creatures in generall being full of joy sing a song of praise to the Lamb and to his father Wherein I thought good to observe that alone that they plainly refer the power of opening the book to the merit of the passion of the Lamb. Thou art worthy say they to open Verse 9.10.11 12.13 14. the book and the seaâ—s thereof because thou wast slainâ— and hast redeemed us to God with thy blood out of every tribe and people and tongue and nation Out of which perhaps light may come to the saying of our Saviour neither having as yet suffered nor entred into his glory of that day and houre suppose of his second Mat. 42. 36. coming whether it should bâ— sooner or later no man knoweth no not the Angels in heaven nor the Son but the father onely For why as yet the Revelation was not given to Christ of the father nor the order of things to be done unâ—ill his coming opened I affirme nothing rashly let the reader way the matter well with himselfe The Lamb thus opening the book at every severall seal thereof Chap. 6. singular types of things to come are exhibited the body whereof runneth through the whole Apocalyptique race and so concludeth Systema the first universall prophâ—cie The interpretation whereof now by the favour of him that sitteth on the throne and of the Lamb we will undertake Chap 6. Concerning the two Apocalyptique propâ—eces The first prophecie of the seales comprehendeth the destinies of the Empire The other of the little book the destinies of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church or of christian religion untill at length both shall be united in the Church raigning the kingdoms of this world becoming Chap 11. 15. our Lords and his Christ For as in the old testament Daniel did foreshew as well the coming of Christ as also did digest the destinies of the Iewish church according to the successions of Empires so it is to be conceived that the Apocalyps doth measure the state of Christanity by the affairs of the Romane Empire which should yet remain after Christ Neither doth the event crosse it For the interpretation of the first prophecie out of this generall supposition thus procâ—edâ—th Of the first prophecie which is of the seals and first of the things meant by the first six seals The sâ—ope of the seven seals in sum is that there might be shewed by the distances of ensuing time distinguished by the characters of events in what order of the chances of the Romane empire running out it should come to passe that Christ should vanquish the Gods of the world what whom he had begun war to wit in the sixt course or sixt seal the Gods of the Empire of Rome heathen but in the seventh when the course of the trumpets shall come to the last trumpet whatsoever else of the worship of idols and devils did after there a new or should as yet any where else in the world arise should be utterly destroyed For he must reign untill he have put all his enemies under his feet that is shall have abolished all contrary principality auâ—hority and power 1. Cor. 15. 25. Let us in the first place handle the first period as order requireth Chap. â— The first six seals therefore by a six fold character of events not much unlike to those which our Saviour also had foreset for the appointed time of the overthrow of Ierusalem do distinguish so many different times of the yet standing and flourishing Romane Empire untill at length in the sixt Christ should utterly overthrow the power of idols and heathen gods in that region Now characters I call the notable chances of the Romane Empire whereby as by certain emblems the different times are disceâ—ned and those in this first period not brought from without by the barbarous nations such as were of the Empire under the plagues of the seven rumpets afterwards falling but intestine chances and rising in the very Empire it selfe which difference certainly is therefore set by the holy spirit that by unlike markes the unlike times of the Râ—ane estate here flourishing there decaying may be described Moreover that commeth here to be observed Since these characters of châ—nces which I have named scarse or seldom go through the whole space of the seal and therefore no way by themselves avail for the limiting of their different times by any certain beginning and end therefore the holy Ghost in the four first seals where that should be most requisite as well for the cause aforesaid as for the in equality of the different times
Nation People Tribe and Tongue After these things saith he I saw and loe a great multitude which nâ— man could number out of every Nation and People and Tribes Chap. 8. and Tongues standing before the Throne and before the Lambâ— Vers 9. clothed with white garments and Palmes in their hands And they Vers 10. cryed with a loud voyce saying salvation to our God who sittâ—th upon the Throne and to the Lambe c. But this vision seeing it belongeth to the seventh Trumpet neither can be elsewhere fitly and cleerely unfolded by reason of so many things to be fore-knowne we will deferre the exposition thereof thither For the present let that suffice which now hath beene said in generall and let the Reader remember that both these Visions certainly doe joyntly goe through the whole space of the seventh Seale or of the Trumpets but that the company of the sealed doth severally synchronize with the six first Trumpets the Palme bearing multitude with the seventh trumpet And so having done with the interpretation of the interposed Vision or Visions let us take in hand againe the intermitted series of the Seales The meaning of the seventh Seale that is Of the seven Trumpets THe sixe first Seales have beene handled wherein the state of At Chap. 8. the Empire as yet standing and flourishing untill that the dominion of Idols should fall was described by intestine chances the seventh succeedeth the matter whereof is Seven Trumpets where in are opened by accustomed representations for that purpose the destinies of the decaying and falling Empire being to be ruined by a seuen fold order of plagues the Trumpets sounding the allarum to the battell of its destruction to wit God taking punishment by that destruction for the blood of so many Martyrs shed by the Romane Emperours He which will not spare even the bruit beasts if at any time Exod. 21.28 they should slay a man his Image shall not he require the blood of his servants of the Empire which for so many yeeres Gen. 9. 6. hath slaine the Martyrs Neither ought the late godlinesse of Christian Emperours there governing to stay Gods justice any more then the godlinesse of Iosia that the Kingdome of Iâ—da being guilty of bloud-shed by Manasses should escape the destruction Chap. 8. decreed by God This revenge the soules of the Martyrs groning under the cruell slaughter of the fift Seale importunately begged by prayers this God promised so soone as the Romane Tyrant had fulfilled his measure by the adding of those who yet remained to be slaine Chap. 6. 11. This time was now come Wherefore the Angel the Priest of Heaven as the manner was with the prayers of the people made in the Temple sendeth up those prayers to the Throne of God in the smoake at the Altar of incense and putteth him in minde In the meane space Silence was made in heaven for halfe an houre to wit according to the custome of the Temple in performing such a Chap. 8.1 2 3. kinde of service For it is manifest there was silence used in religious worship in the Temples almost every where for they said to the people Be silent That was observed by the people of God then when incense should be offered For while the Sacrifices were offered which was the first part of the Liturgie the Temple resounded with Songs Trumpets and other Instruments of musicke 2 Chron. 29.25 unto the 28. But at the time of the Incense all was silent and the people inwardly prayed to themselves Luk. 1.10 To this therefore is the allusion while the Angel was offering at the golden Altar there was as is said Silence in Heaven for halfe an houre that is the whole time of Incense Which at length being finished the Angel filled the Censer Vers 5. with fier of the Altar and cast it into the Earth to wit that by this Ceremonie he might shew to what end those prayers tended which ascending up together to God he had mixed with a sweet savour to wit to obtaine revenge upon the inhabitants of the earth who had hurt the Saints yea had shed their blood And these prayers immediately have their answer For there were saith he to wit out of the Throne or most holy place of So also Acts 4. 3â— God granted the prayers of the Apostles in an Earth-quake the Temple as Chap. 4.5 voyces and thunders and lightnings and an earthquake In which words is described the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the daughter of voyce oâ— thunder whereby God in times past to his old people gave answers and with the same here he granteth the prayers of the Saints For we must know in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders meane the same thing for thunders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voyces Chap. 8. Therefore * And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken by way of explication for that is or which I had rather by the figure * When by two wâ—rds one thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voyces and thunders are voyces of thunder or with thunder For God for the most part did promulgate his decrees with thunder even as God gave the Law Exod. 19. 16. Yea that only Oracle left to the Iewes continued after the Babylonian captivitie An example whereof is with our Evangelist Iohn Chap. 12. 28. When the Lord had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father glorifie thy name there came saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voyce from heaven I have both glorified it and againe I will glorifie it it followeth there And the multitude that stood by and heard it said It thundered Others said an Angel spake to him that is some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thunder from Heaven or joyned with a voyce from Heaven that is to say the daughter of thunder but others that an Angel spake And hence it is that in the Revelation not in this place onely but otherwhere often thunder is joyned with Oracles and voyces from Heaven as Chap. 4.5 Chap. 6.1 Chap. 10.3 You may see Aristarch sacr claris Danielis Heinsii pag. 277. and 45â— The offering thus ended and the prayers of the Saints granted by God in a voyce of thunder the seven Angels who had the seven Vers 6. trumpets prepared themselves to sound It is granted among all Divines that the workes of Divine providence and government are executed by the administration of Angels The Angels therefore in those Visions hold their place over whom they are appointed by God to bring things to passe and what is executed by the common meanes as well of Angels as of men that is said to be brought to passe the Angels being Authours as it were guides and Captaines So that they seeme to me to erre altogether from the scope who thinke some other mysterie lyeth hidden under these names of Angels The Angels therefore the Trumpeters of whom
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
other Magistrates there yet remained But these being all taken away which commeth to passe in this Trumpt what was there but darknesse and a totall eclipse of the light aswell of the day as the of the night to wit which appertained to her to whom the third part of the light of heaven was due The representation of the sun the moone and stars in this understanding is most usuall with the Prophets as Esay 13 10. also 60. 20. Where for thy Sunne shall set no more and thy Moon shall not be in the waine c. The Targum hath Thy kingdom shall never cease he speaketh to Ierusalem and thy glory shall not be taken from thee Also Ier. 15.9 where concerning Ierusalem The sunne thereof hath set whilst it was yet day The Targum turneth Their glory departed in their life time And Ezâ—k 32. â— That concerning Pharaoh when I shall put thee out I will cover the heavens and make the stars thereof dark The same Paraphrast turneth it Tribulation shall cover thee when I shall put out the Splendour of the Glory of thy Kingdome c. Let the Reader transferre hither also those things which I have noted before out of Achmetâ—s to give light to the sixt Seaâ—e which it is admirable to see how they agree Of the thrâ—e Woe Trumpets There remaineth yet three trumpets the greatest of all and the most grievous and therefore differenced from the former by the title of three Woes For after the * 〈…〉 explanation of the 4th trumpet I beheld and heard saith hee a certaine Angell flying thorow the midst of heaven saying with a loude voice Woe woe woe to the inhabitants upon the earth by reason of the other voices of the trumpets of the three Angels which are yet to sound Also â—ha 9 12. and 11.14 Doubtles when the inhabitants of the Christian Roman Empire in the mean space while the former Trumpets sounded had defiled themselues with the worship of new idols the trumpets which remained are increased for the punishing now of a double sin For that that sin also of the Roman Empire came moreover into the reckning of a crime to be punished with the former of the death of the Martyrs it appeareth in that to the second Woe is conjoyned this Elogie to wit the rest of the men that were not killed by these plaguer that is as I conceive Chap. 9. ver â—â— truly by that Woe and the former repented not of the workes of their handes that the should not worship Divils and Idols of gold and silver and brasse and stone and wood which can neither see nor here to walke The first Woe Trumpeâ— OR The Fifth Trumpeâ— The first Woe trumpet is long since past That hath sent out to Chap. 9. ver 1â— destroy the world horrible bands of Locusts issuing out of the hellish smoke of the bottomlesse pit now by the helpe of Satan opened that is the Saraâ—ens or Arabians a nation populous and innumerable like Locusts stirred up by the horrible false prophecy of Muhamed to the ruine of so many nations For the smoke ascending out of the infirnall pit is Muhamadisme which the Muhamadan imposters call Gslanisâ—e this newly Verse 20 obscured the world lately inlightned with the Gospell of Christ the son of righteousnesse the darknesse of the heathenish errours Chap. 9â— being dispelled And surely the type of Locusts is the more apt because the Egyptian Locusts also came out of the same Arabia to wit bordering upon Egypt eastward For so Exodus 10. 13. 14. The Lord brought an Eastwinde upon the land and it brought the Locusts and the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt Besides the Arabians are likened to Locusts for the huge multitude of the nation Iudg. 7. 12. The Midianites and the Amalekites and all the Sonnes of Kedem or the â—ast lay in the valley like grashoppers for multitude c. Where is to be observed that the Arabians in holy writ are peculiarly named Sonnes of the east as is Arabia it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the east as in respect of Egypt where the Israelites learnt so call it you may see Gen. 10. 30. and 25. 6. 1. Kings 4. 30. Esay 11. 14. Ier 49 28. perhaps also Mat. 2.1 the same reason plainly for which Asia the lesser is called at this day Natotia and Arabia faelix seated southward from the rest of the Arabiaes Ayaman that is the south When the Queene of the south Matth. 12. 42. But these things by the way The like represeination of Loâ—â—â—â— concerning the Aâ—â—yrians and Babilonians about to destroy Iudeâ— is to be sâ—â—â—e in â—oell in the two first Chapters from whence he will not deny that this type is borrowed who shall compare the description of them Chap. 9. both But that the interpretation thereof is to be â—â—ferred to hostiâ—e bandes Acâ—metes showeth out of the use of the East whose words I have thought sit to be inserted in this place For so hee â—hap 300 out of the learning of the Indians Persians and Egyptians Locâ—sts without doubt are referred generally to the multitude of enemies for so it is registred in holy writt that Locusts goe forth by divine commandement for the destruction of Kingdoms like some Armie This of holy writt is meant of the holy writings of the Indians onely as also whatsoever in this booke rellishetâ— of the knowledge of Christian Religion as will appeare to the Reader He goeth on If any either King or endned with Authority shall seeme to see Locusts going forth against any region in that place let him expect a multitude of enemies with great power and how much damage the Locusts shall doe so much shall they hâ—â—t Now therefore the represâ—â—ntation being conâ—irâ—â—d we shall see of the rest of the deseription There was given to them saieth he verse 3 power such as the Scorpions of the earth have for they had vâ—rse 10. tayles like unto Vers. 3. Scorpions and in them stings with which they might hort and ve 5 their torment is as the torment of a Scorpion when he striketh a man That is they had not onely power proper to Locusts of consuming and wasting the regions over which they swarmed but like monsters tayles as scorpions by the stroke whereof they also diffused their venome An admirable thing A Locust scorpion but what manner of evill he meaneth the symbole of a serpentine kinde seemeth to declare since â— scorpion is a kinde of serpent But by this kinde wher with the devil first deceived maâ—kâ—nde and alienated it from God the Spirit of God liketh to bring him in who was â—urther to seduce men whence that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the serpent the old one which deceiveth the world Chap. 12.9 ad 20.2 The taile therefore of the Scorpion with a stinge doth set ouâ— the propagation of that diabolicall Muâ—ammeâ—â—n false prophecie with its whole
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
have eaten saith he and filled themselves they will turne unto other Gods and serve them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detrahentque mihi and will reproach me So indeed is the vulgar in this place in the sense of blaspheming though not in the word For what other thing is it to detract from God then to blaspheme him But otherwhere he expresseth the word also as Ierm 23. 15. 17. from the Prophets of Ierusalem is pollution gone forth upon all the land They say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them that blaspheme me â—ow the speech is of idolaters the Lord hath said ye shall have peace and every one that walketh in the crookednesse of his own heart To these if you please may be added for illustration sake that the prophanations of Antiochus wherewith he polluted the Temple of God and his holy things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemies 1 Mac. 2. 6. and 2 Mac. 8. 4. And that Kimchi interpreteth that of Gen. 4. 26. Then the name of the Lord was prophaned by calling upon it in an acception not much different thus Then men went astray after idolâ— and the invocation upon the name of the Lord was polluted and prophaned But how rightly I enquire not yet so he hath turned it and tooke it Hereupon with the Schoole Doctors there are three kinds of blasphemy one when that is attributed to God which agreeth Chap. 12. not unto him Another when that is taken from God which is due to him A third when that is attributed to the creature which is appropriated to God as in idolatry For even as an adulterous wife reproacheth her husband so the Church prostituting her self to idols reproacheth God since idolatry is spirituall adultery And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwell in heaven Vers 6. What heretofore he had spoken generally concerning blasphemy here he specially prosecuteth and distinguisheth a three-fold idolatry of the Beast For first he blasphemeth the name of God to wit in the worshipping of images ascribing the incommunicable name of God vnto stocks and stones Wisd 14. 21. or the name of God that is his person give me leave so to speake which then cometh to passe when any thing besides God himselfe is worshipped with divine honour Secondly his tabernacle that is the humane nature of Christ wherein the Deitie dwelleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pitched his Tabernacle personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word was made flesh and dwelt among us Ioh. 1. 14 and Ioh. 2. 19. Destroy this temple and in three dayes I will raise it up But he spake saith the Evangelist of the temple of his body And is not that also to this purpose a much more perfect tabernacle then that which was made with hands Hebr. 9. 11. This tabernacle I say the Beast blasphemeth whiles he beleeveth the body of Christ is daily made of bread by the transubstantiating Priest and therefore adoreth the Bread instead of Christ the tabernacle of God yea he taketh it for a sacrifice propitiatory for the living and the dead as it were crucifying Christ afresh Also he blasphemeth the heavenly inhabitants that is the Angels and Saints of heaven whiles he calleth the Devils and Idols which hee worshippeth by their names what a reproach is this against the blessed spirits yea and a contumely also against Christ their Lord in derogation of whose prerogative and glory they are set up even against their wils as mediators and intercessours with God patrones and protectors of mortall men after the custome of the heathen See those things which we have written out of the divinitie of the Gentiles concerning Devils and their offices at the end of the sixt trumpet And the Beast not content with this alone moreover disgraceth the blessed spirits with contumelious and wicked fables and miracles that thou mayest doubt whether he sin more Chap. 13. by the worship which he would seeme to give unto them or by contumelious fables Hitherto concerning the blasphemy it followeth concerning the other part of the Beasts impietie whereby he sheweth himself the Deputie of the red Dragon by persecuting the Saints For moreover it was given to him saith he to make warre with Vers 7. the Saints and to overcome them In Daniel thus made warre with the Saints and prevailed against Dan. 7.21 them But with what Saints to wit with the seed which happened to the woman in the wildernesse Now although the whole raigne of the Beast be a certaine warre against the Saints according to that which was said in the beginning and the Dragon being wroth went under the maske of this Beast to make warre with the remnant of the seed of the woman which kept the commandements of God and have the testimony of Iesus notwithstanding another manner of warre is here meant as appeareth Vers 10. where concerning the like recompence * Talio at length to be rendered to the Beast it is said He that leadeth into captivitie c. He that killeth with the sword must be killed with the sword It is a warre therefore that is waged with slaughter and blood Adde hereunto that we yet handle the description not of the Ecclesiastiâ—all Beast but the secular with which a warre of another kinde will scarcely agree properly But this warre the Beast did not wage presently at his beginning but after he had come to his perfection * 1. The 1200 yeere in the twelfth age from the birth of Christ His first expedition fell heavie upon the Albigenses and Waldenses and by what other name soever the true worshippers of Christ were then called of whom there was such a slaughter that through France alone if P. Perionius in his History of that Warre make a right account there were slaine at the hand of ten hundred thousand men For this crueltie extended not onely to burning men alive losse of their goods banishments and other punishments of that kinde but that nothing might be wanting in so cruell a persecution to the true name of a warre whole armies were mustered against them and with those expeditions bearing the Crosse first appointed against the Saracens now turned against Christians of the uncorrupted and pure Religion who refused to worship the Beast they ragâ—d with incredible furie and crueltie about seventy yeers Histories of this slaughter Chap. 13. are ordinarie to which I referre the Reader Notwithstanding I am disposed to recite the words of Thuanus an excellent Historian but of the other side Against the Waldenses saith he in the Preface of the History of his time when as exquisite punishments did little prevaile and the evill was exasperated by the remedie which was unseasonably applyed and the number of them daily encreased whole armies at length were mustered neither was the warre fought against them of lesse weight then that which ours before waged against the Saracens of
except the â—ngel doe take knowledge of the marke upon thee how shall he fight for thee or defend thee from thine enemies Where Nicetas the Scholiast Because being thereby marked we are acknowledged to what Lord we belong and are kept safe from snares Now let us proceed to the reâ—â— And I heard a voyce from heaven as the voyce of many waters Vers 2. and as the voyce of a great thunder and the voyce which I heard was as of harpers harping with their harpes And they sung as it were a new song before the throne and before Vers 3. the foure Beasts and the Elders c. He declareth indeed the voyce and the song of the Coelestiall Angels glorifying the Father and the Lambe after which manner they are read to have done when first the Lambe had undertaken Chap. 5.11 to unseale the booke of prophesies And having respect to Chap. 14. these Angels anon he saith vers 6. And I saw another Angel flie in the midst of heaven that is another besides one of those singers For he hath made mâ—ntion of no Angell before this except we shall say those musicians to have been a Quire of Angells Now the voice of many waters and like thunder signifieth none other thing then the voice of a very great multitude such as was wont to be heard in the Temple while it flourished of the Levites the singers singing praises to God with the voyce and musicall instruments By reason of the multitude of whom together with the acclamation of the people a sound was made like the roaring of the Sea or the noyse of Thunder It is no conjecture but a manifest thing because that in the tryumphant Song Chap 19. 6. where the parable is all one it is cleerely expresâ—ed I heard saith he as it were the voyce of a great multitude marke a great multitude and as the voyce of many waters and as the voyce of mightie thunderings saying Halleluia Hence in Ezechiel Chap. 43. 2. where in the Hebrew it is simply His voyce that is of the God of Israel as it were the voyce of many waters the Septuagints paraphrastically render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his hoast as it were the voyce of many doubling The Chalde likewise The voyce of those that prayse his name as the voyce of many waters Adde that out of the same Prophet concerning the Cherubins Chap. 1. 24. I heard saith he the noyse of their wings like the noyse of great waters as the voyce of the Almighty the voyce of speech as the noyse of an hoast To conclude from this nation it is that that which in Daniel is the voyce of a multitude by Iohn is put the voyce of many waters in the description of the person of the Sonne of God in the beginning of the Revelation expressed out of Daniel For that Dan. 10.6 which Daniel hath his feet like in colour to pollished brasse and the voyce of his words like the voyce of a multitute that Iohn declareth Revel 1. 15. his feet like unto fine brasse as in a burning furnace and his voyce as the sound of many waters Furthermore the song is a new one such as is sung to God after Christ is exhibited to the world Wherein indeed to him that sitteth upon the throne and to the Lambe together and alone redemption power riches wisedome strength honour glory and blessing are religiously and Evangelically ascribed The forme of this song is extant Chap. 5. and that by the title of a new Chap. 14. Song that it can scarce be doubted but that respect is here had Cap. 5.9 thereto since no where else in this Booke mention is made of a new Song The Lambe say they which was slaine is worthy Cap. 5.12 that is as before is a little more plainly said by the Elders and Beasts because that he was slaine to receive power riches wisedome Vers 13. and strength and honour and glory and blessing Therefore to him that sitteth upon the throne and to the Lambe be blessing and honour and glory and strength for ever and ever Amen This is the short forme of the new song which if God shall at any time make me more fully to understand I will happily more largely explaine it for it is deepely setled in my minde that the whole mysterie of Evangelicall worship is in it contained As concerning the present purpose it seemeth to be called new either as it were another or divers from that which was â—ung before Christ was sent for under him according to that saying of the Apostle Old things are passed away and behold all â— Cor. 5. 17. things are become new or for the new benefit at his coming granted to none of the former ages of the world but onely to these last times For which benefit indeed God afterward * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is honoured by thankesgiving as well by Angels as by men And to confirme this reason of the name as well that of Esay will serve Chap. 42. 9. 10. I declare new things sing to the Lord a new song the which title also of a new song divers times occurreth in the Psalmes not other wise to be understood as it seemeth then of that whereby the Divine power is praysed for some new benefit especially of delivery according to that Psalme 40. vers 2. 3. He brought me up out of an horrible pit c. and hath put a new song in my mouth or at least because according to the custome of such songs it is sung with extraordinary gladnesse and joy That both these agree with the Evangelicall song I need not strive to shew in many words the matter is plaine And no man could learne that song but the one hundred forty and Vers 3. foure thousand which are bought from the earth In the whole Christian world there is no man that hath skill to sing the song of the Angels as long as the Beast bare sway but those which be of the number of the one hundred forty and foure thousand servants of the Lambe for these onely without any spot of Idolatry doe glorifie the Father and the Lambe upon the earth as the blessed Angels in heaven doe even the very same Chap. 14. thing which in the Lords Prayer that it may be done of all the Church incessantly beggeth of the Father Thy will be done in earth as it is in heaven So that a platforme or absolute example of the lawful and perfect worshiping of the Divine power cannot be taken from any but from the inhabitants of heaven These are they which are not deâ—iled with women for they are Vers 4. Virgins That is they converse not with unchaste women or harlots But what manner of women are these Surely not such as are commonly called so but Cities according to the usuall phrase of the Prophets and those indeed of Christian name but addicted to idols whose
Queene is that great Babylon called the Mother Chap. 17. 5. of Harlots with whom the Kings and inhabitants of the Earth commit fornication With such those who are of the company of the Lambe have not conversed that is they have not defiled themselves with Idolatrous incest For they are Virgins that is free from all spot of Idolatry For the reason of analogie doth altogether require that these be called Virgins in the same sense wherein the rest the Kings and people are said to play the Harlots with Babylon Furthermore since that Babylon is called the Mother of Harlots it followeth that her daughters the other Cities be likewise petty harlots with whom the inhabitants subject to each of them may be defiled with spirituall fornication These are they which follow the Lambe whither so ever he Vers 4. goeth That is they faithfully cleave to him and forsake him not upon any occasion the Metaphor being drawne from them which never depart from the side of some one but accompany him in every place Or thus in what Citie Region or Territory soâ—ver the Lambe shall set up his tent thither they follow him contrary wise other men who although they be called Christians yet except the Lambe shall abide at Rome the seat of Peter they will not seeke and follow him any other where These are bought among men being the first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Vers 4. God and to the Lambe That is redeemed out of the other prophane multitude that they should be a sacred peculiar to God and the Lambe like the first fruits Neither doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitiae signifie onely first Chap. 14. fruits as it is commonly conceived but also whatsoever being exempt from prophane uses is consecrated to God to wit the very same that in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by which name the Scripture comprehendeth as well the tenths themselves as also whatsoever oblations there were except the burnt offerings Whereupon Chrysostome calleth the tithes which Abraham payd to Melchisedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus in like manner affirmeth that the primitias first fruits of his creature which he saith even yet In Epist ad Heb. hom 12. see also the same Hom. 35. in Gen. God requireth for himselfe in the Church ought to be no lesse then a tenth part since Christ saith he hath not dissolved the naturall things of the Law but hath enlarged them and since Christians have not a lesse but a greater hope then the Iewes See him advers haeres lib. 4. cap. 27. 34. according to the Edition of Fevâ—rden What say you that Calimachus also in the Hymne against Delus calleth the tythes accustomed to bee presented to Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is primitias decimiferas the first fruits amounting to the tenth part out of all which it may appeare that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an oblation onely of firstlings which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also any other and that thereupon the reason of the name is grounded because Gods portion is to be given to him before any thing be spent for our owne use Furthermore because the word primitiae first fruits doth not comprehend a definition of how great or small a part hence it cometh to passe that the ancient Christians although they conceived their oblations ought to be no lesse then a tenth part yet not withstanding they called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oblations of fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitias first fruits rather then tythes as it were by a name of libertie not of bondage These things although for the most part making nothing for my purpose yet I was desirous to observe them that I might if I could gratifie them who among us doe sometimes employ their endevour in finding out of the Fathers and Councels the antiquitie and right of paying tythes in the Christian Church In the meane time that I may returne to that from which I have a little digressed we must confesse that a more strict signification of first fruits doth very well agree to this place to wit that the company of Virgins be called first fruits in respect of the company of Palme-bearers which at length will follow them in a larger number Let the judgement hereof be free Chap. 14. to the Reader And in their moâ—th was found no lye so the vulgar Syrian Vers 5. Complutense Aretas and Andreas in the Palatine Coppie in others guile for they are without fault There is no lye found Such to wit as is found in the mouth of the followers of the Beast or of all the Idolaters Christians by name who pretend to worship the Lambe and his Father but indeed give the honour proper to the Divine Majesty unto creatures Surely every Idolater is a lyer when as he worshippeth for God that which is not God To which belongeth that of the Apostle to the Romans 1. 25. They changed the truth of God into a lye while they worshipped and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Creator Whereupon Idols are called lies as Amos 2. 4. Their lyes have caused them to erre or have seduced them the vulgar hath it Idola idols after the which their fathers have walked Likewise Esay 28. 15. We have made a lye our refuge R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also Ierem. 16. 19. The Gentiles shall come from the ends of the earth and shall say Surely our fathers have inherited the Chalde colâ—erunt have worshipped a lye vanitie wherein there is no profit Shall a man make Gods unto himself and they are no Gods Hence also Revel 21. 8. Idolaters and lyers and likewise Vers 27. framers of abomination and a lye seeme to be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were Synonimaes Furthermore since the Idolatry of any men whosoever is a lye then surely theirs who in the meane time feigne themselves worshippers of the true Deitie is most properly guile or a deceitfull lye So that if we marke the hypocrisie of the followers of the Beast in opposition of whom that sealed company of the Lambe is described the reading which hath guile will seeme to be preferred before the other which hath a lye although in respect of the matter it self there be not much difference In the meane while for the more full understanding of this place let the Reader compare that of Zephan 3. 13. Surely very like unto this The remnant of Israel shall not doe iniquitie nor speake a lye neither shall a deceitfull tongue be found in their mouth And I saw another Angel flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of Vers 6. heaven having the everlasting Gospell to proach to the inhabitants of the earth and to every nation and kindred and tâ—ngus Chap. 14. and people The description of the Company being ended the History of things done in that state of the Church as
Martyrs For the taking away of that errour as it seemeth whereby it was beleeved either that those were places of approaching to God by the Intercession of the Martyrs or consecrated to the worshipping of them whose names they did beare Therefore in stead of the surname 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed fit to put in place thereof that of Apostles and Martyrs indeed no lesse honourable whether with full consideration and advise it is his part to judge who hath well and throughly looked into all the circumstances of that time and reasons of the action In the meane time it nothing detracteth from the virginitie or puritie of the Church if haply sometimes in such things which belong to the way and manner of the doing of a thing it shall not so wisely discerne For it is no matter of necessitie that she who is chaste perpetually either doe or speake wisely For the like reason in a manner the word Priest for Evangelicall Elders Sacrifice for the Sacrament of the Eucharist not to name other the like are commanded not to be used in very many Reformed Churches And not indeed altogether rashly except as it seemeth to some the name Ministers instead Chap. 14. thereof be not a name fit enough by which although they who exercise a sacred Function may be called rightly and by warrant of the Scripture yet thereby are not Elders distinguished from Deacons Should we not therefore rather have called them by the Apostolique name Elders if we had been unwilling to call them Priests But these things are for another place Furthermore the Cry of this Angel sounded not onely in the East but also in the West though the Pope of Rome stormed at it not indeed with a full mouth as there yet with a publique and solemne voyce First in the yeere 790 in the Synod of Franckford under Charles the Great of almost 3â—0 Bishops besides Abbots and others Where the worship and adoration of Images together with the second Councell of Nice which had established it and which Pope Hadrian governed and approved by his Legates are condemned And again in the Synod of Paris in the In Catal. test ver edit 1608. pag. 1123. yeere 825 assembled by the commandment of Lewis wherein it is at large declared as well by Divine authoritie as by the judgement of the Fathers that the adoration of Images is a wicked and ungodly thing and that the Synod of Nice was to be rejected as guilty of such superstition Adde hereunto the Commentary sent from Charles the Great to Pope Hadrian the maintainer of Idols after that Councell of Franckford that here also thou mayest acknowledge the Angel fled in the height of heaven And so farre have we perceived the exhortation of the first Angel Now let us hearken to the cry of the second The second Angel Proclaimeth that Rome was turned from the Citie of God into Babylon for her filthinesse and multitude of idolatries with which having despised the exhortation of the first Angel she had as well defiled her self as also became the Author and President to all Nations in her compasse that they should doâ— the same which She did for which cause becomming now throughly lyable by reason of Her impenitency to the Divine judgement ordained against all idolaters She was not to be any longer born withall but by an irrevocable Decree to be destroyed and cut off and that the preparation to that destruction is incontinently and continually made even from this cry And the company of the Alâ—â—igenses and Waldenses appeare indeed to be the Ministers of this cry partly by word partly by deed as being the first of all mortall men who proclaimed the Chap. 14. Church of Rome for her Idolatrie and mysticall whoredome to be the Apocaliptique Babylon and they the same also began her ruine for as much as she being so detected forthwith a great multitude of men began to detest her and privately through all the Provinces of her dominions to revolt from her besides her authoritie was thenceforth daily more and more weakened and then the ruine began to be which shall not stay untill at length it be come to the burning of the Citie it selfe In a word from the cry of this Angel there beganne incontinently as it were a mustering of holy Souldiers for the overthrow of Babylon Babylon is fallen is fallen Vers 8. As if he should say now the foundations of the ruine of Babylon are laid For from this time the preparation of waging warre against her shall be undertaken He imitateth Esay Chap. 21.9 Who in the very same words and not different occasion of things related the destruction of that old Babylon not then come to passe but as here the foundation of things being laid he foretold that it should most certainly come to passe For as much as Esay uttered his prophesie as the Chronologie teacheth at the same time wherein the Medes being about at length to destroy Babylon gained their owne libertie having built the Citie Ecâ—atane under their new King Deioces they laid the foundation of that Kingdome which proved fatall both to Ninus and to Babylon Because she had made all nations drinke of the wine of the poyson of her fornication With the wine of the poyson of her fornication that is besotted them with philters being poysoned winâ— For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath not the force of anger or wrath but as it is used by the Seventy poyson that is they would have it aequivalent to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one while signifieth anger another while poyson Hence it is that in the Seventy Deut. 32. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their wine is the poyson of Dragons and the cruell venome of Aspes Likewise Iob 20. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall suck the poyson of Dragons the Serpents tongue shall sâ—ay him Adde Psalm 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their poyson is like the poyson of a Serpent See also if thou please Deut. 32.24 Iob 6.4 Yea and wheresoever in the Old Testament the signification of poyson hapeneth thou shalt see it expressed Chap. 14. not above once onely otherwise then either with this or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is a twofold mention made in the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of such like poysoned wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of her fornication whereby as I said the amorous poyson or philter is signified according to which the same is called Chap. 18.23 by an accustomed word for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or veneficium poysoning or sorcerie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of wrath which is a potion of those that are to suffer torment For truly by the former hath the holy Ghost expressed the allurement of spirituall fornication out of the custome of harlots provoking love by their philters this latter
to the Vintage which as in the seasons of the yeere it is accustomed so here for order it is agreeable to reason that it follow the Harvest And another Angel came out of the Temple which is in heaven Vers 17. he also having a sharpe sickle 18 And another Angel came out from the Altar which had power over fire and cryed with a loud voyce to him that had the sharpe sickle saying thrust in thy sharpe sickle and gather the clusters of the vine of the earth because her grapes are fully ripe 19 And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God and the wine-presse was troden without the citie and the blood came out of the wine-presse even unto the Horse bridles by the space of one thousand and sixe hundred furlongs This is the description of the Vintage At the interpretation whereof we shall so much the more certainly levell by how much the signification of the parable is here lesse doubtfull and the designment Chap. 14. of the treading of the clusters of grapes more plaâ—â—e For truly the treading of vintage in parabolicall Scripture constantly signifieth a cruell bloody and deadly slaughter This first Furthermore that this slaughter here handled is the same with that great slaughter Chap. 19. as a little before I shewed those words concerning the treading of the wine-presse of Gods wrath Cap. 19. 15. put in to the description thereof doe declare Therefore it will be the same also with the warre of that great Day of God Almightie at the last phyall With which that that deadly slaughter Chap. 19. is the same this maketh it out of doubt that both of them are the last ruine of one and the same enemy For each of them are to fall at the last upon the Beast the false Prophet and their confederates But their last slaughter can be but one Now if our vintage shall designe the same slaughter with them it must needs rest upon the same enemies with them therefore upon the Beast and false Prophet The vine therefore or vineyâ—rd of the Earth whereof here is mention is the dominion of the Beast The grapes ripe for gathering are the followers of the Beast swelling with blood guiltinesse ripe for judgement To conclude the vessell or winepresse is the place of slaughter The same forsooth which at the seventh viall being interpreted in Hebrew is called Armageddon happily because there at the universall slaughter of the Beast the troopes or bands shall be destroyed For * See Drusius Praeterit lib. 10. pag. 434. Arma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth destruction Gedon or Geddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troope army or their Army * He gathered them saith he into a place which is called in Hebrew Armageddon the books of Plantines Printing are with a single Δ Armagedon and the seventh Angel powred Chap. 16. 16. out his phyall into the aire and there came a great voyce out of the Temple of heaven from the throne saying It is done Now where this wine-presse or place is like to be for treading of the grapes is yet in Gods secret and therefore not by us too curiously to be searched out nor determined untill either the event it self shall manifest it or the state of things neerer thereunto shall haply yeeld some marke Yet this we may lawfully tell without the reprehension of rashnesse out of so diligent a dimension of the space through which the slaughter should extend it may seeme the holy Ghost pointeth his finger to some such Region as may extend a thousand and six hundred fâ—â—longs in length For by so many furlongs he enformeth the slaughter shall Chap. 14. be made without the Citie That is if I be not deceived in the Region or Dominion of the Citie Hence it commeth to passe that some by that circuit thinke the Holy Land is meant as which comprehendeth exactly so many furlongs in the length thereof that is two hundred Italian miles but not above an hundred and threescore Gracian which to be the length of the Holy Land Ierome relateth in his Epistle to Darâ—anus For the Gracians say they measured their miles by ten furlongs every of which was an hundred paces now a pace which they call Orgya a faddom is sixe Romane foot so in the whole a Grecian mile contained 6000 Romane foot On the contrary the Romanes define a pace by five foot a furlong by 125 paces a mile by eight furlongs that is only 5000 foot Whence it commeth to passe that the Grecian mile although it agree with the Romane in the number of 1000 paces yet it is greater by a fift part then the Romane By which means 200 Romane miles make not above 160 Grecian This is the summe of the account Furthermore this addeth no little weight to the conjecture that the name of the place is expressed by an Hebrew word Armageddon as if it were to come to passe in the land of the Hebrews But by what means shall this be brought to passe Surely to those that conceive Antichrist shall come out of the East this opinion is easie and prompt enough to us not so except any one haply may thinke it likely that the false Prophet after the overthrow of Rome shall remove into the East and Seat himselfe there Indeed there are some of the servants of the Beast themselves who affirme this to wit that the Pope of Rome shall have his Seat at Ierusalem before the last Day of Iudgement For indeed it cannot be affirmed with any likelihood of truth that the Beast his affaires at home in the West being in such state and danger as is supposed should again as long agoe in the expedition to Ierusalem Lead an Army into Palestine leaving so many enemies at his back and there at length utterly be abolished Moreover least we who affirme Antichrist to be in the West should be inferiour in this respect to them who affirme him to be in the East there is a place likewise neere at hand to which the said number of furlongs in like manner agreeth for example Stato della Chiesa or the large possession of the Romane Church which from the Citie of Rome to the furthermost mouth of the River Pâ— and the Marishes of Verona extendeth Chap. 14. the space of two hundred Italian miles that is 1600 furlongs But whither goe I let us cease to be as happily hitherto we have been too curious Let us descend to other matters which will be more worth our labour And so let the Reader first marke this that here the Cutter of the clusters of the Vine is not the same as is the Treader of the winepresse but as the functions of the grape gatherer and the Treader of the winepresse are severall so also they have severall workmen for the grape gathering or cutting of the clusters an Angel furnished with
a Vinedressers sickle for the treading Christ himself the King accompanyed with a heavenly troope of horsemen Which out of the vision Chap. 19. which I have so often cited may evidently appeare For there Iohn saw heaven opened and behold a white horse and he Vers 11. which sate upon him was called faithfull and true and with righteousnesse he iudgeth and maketh warre and he was clothed 13. with a vesture sprinkled with blood with the blood of grapes and his name is called The Word of God And the armies which are 14. in heaven followed him on white horses and clothed with white silke and cleane And out of his mouth goeth a sharpe sword that with 15. it he should smite the nations for he shall rule them with a rod of iron and he it is who treadeth the winepresse of the fierce wrath of God Almightie c. Can any thing be more plainly spoken And furthermore in the context to which we give light according to our abilitie it is no where said that the Angel who gathered or cut the clusters of grapes is the same also as did tread the winepresse but only that he cast the cut clusters of grapes into the winepresse Which being done the winepresse is troden without the Citie And by whom but by Christ the King comming forth of heaven with his heavenly troope of horsemen That forsooth it is which the holy Ghost would signifie by mentioning of horses Vers 20. immediatly added and blood saith he came out of the winepresse even to the horse bridles For wherefore is that concerning horses inserted unlesse by this marke he might give notice that the winepresse should be troden by him to whom that company of horsemen belonged That therefore I may comprehend the matter in few words this is the summe of that vision of the vintage The Angel the Vintager with the helpe of the Saints the government of whom for the effecting of this businesse is committed to him shall lop Chap. 14. and cut away the clusters of grapes belonging to the Beast and by that his cutting off shall cause them to be gathered together into Armageddon and being gathered together the Lord Iesus shall tread them at his comming according to which Paul saith concerning the man of sinne which is this selfe same Beast that he shall be destroyed by the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the brightnesse of his coming 2 Thess 2. 8 Now both as well the Harvest as the Vintage is obtained by prayers the Harvest as it seemeth by the prayers of the Church universally for the Angel which there beareth the person of the suppliants is said to come generally out of the Temple but the vintage rather by the prayers of the Martyrs and Confessors against whom the wicked ones exercised crueltie with slaughters and torments and sacrificed then to Christ wherefore the Angel which calleth for this commeth out of the place where the Altar standeth and is said to have power over the fire even the fire of Martyrdome For that is commonly known that the blood of Vers 18. the Martyrs cryeth to God for revenge For surely the Scripture every where witnesseth that the divine power will bestow neither prosperitie upon the Church nor inflict punishment upon their enemies without their prayers So at the prayers of Daniel the captivitie of Babylon is set at libertie And in the parable concerning the widow wearying the unjust Iudge with her clamors the * Apodosis application is that God in like manner constrained by the prayers of his Elect will at length rise up to their revenge Adde hereunto that when the trumpets should be sounded for the destruction of Rome the prayers of the Martyrs are first called into remembrance by God at the incense offering Heare therefore â— Christ the King and call to thy Fathers remembrance so many humble supplications of thy servants for thy kingdom so many groâ—nings of the afflicted and slaine for thy name sake and when the time that shall seeme unto thee most fit shall come Arise reape the Harvest and gather the grapes Thus farre Reader I was able to proceed in this more large kinde of interpreting and no further In the rest which remaine I only give Propheticall Essayes to wit part of those which three or foure yeeres agoe I had communicated privately to my friends upon most of the Apocalyptique visions Those whatsoever they be Reader I commend to thy courtesie and beseech thee to make a favourable construction Chap. 17. thereof untill our Good God Almightie shall bestow abilitiâ— and leasure upon me to finish these also in the same method with the former except the iudgements of learned and godly men shall prohibit me Moreover thou shalt know that in these I thought not fit to keepe so strict an order of Chapters but I have set the mystery of Babylon before the vision of vyals which yet Iohn hath set after whether because one of the Angels of the vyals had declared it or because he would put it as a Key for the opening of all the foregoing visions it seemeth to be for both causes But it is not fit for the interpreter every where to keepe the same order as the Historian doth At Chap. 17. Concerning mysticall Babylon the head Citie of the Apostasie of Christianitie THe Metropolis of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mysticall Babylon is the Citie of Rome or as we now call it the Sea of Rome being in times past the Spouse of Christ become not onely an Harlot but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother City of Harlots that is the head of the Cities Christian spiritually committing â—ornication with her Where Reader I would have thee to observe even this first because we are now about the chiefe part of the Revelation that the great and universall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostasie of the visible Christian Church is not defined and marked of the holy Ghost by any other heresies or errours then that spirituall fornication so much layed to the charge of ancient Israel also This only therefore as a * Cynosura guide ought to be regarded by him whosoever would search out of the Records of Ecclesiasticall affaires the beginning progresse stay and decrease of the Apostasie of Christianitie if he ayme at this marke that which is sought may even palpably be perceived but if otherwise he shall either faile or be uncertain For though this Babylon be guiltie of other errours yea heresies for it is no new thing that harlots and whores be infamous for other vices and crimes also yet seeing the holy Ghost hath marked that great Apostasie of the visible Church with none of those therefore they are to be accounted either symptomes only of that Apostasie or adventitious errours and such as are alike common to other times and sects or if the heresie shall happily be of great moment as
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