but we were by nature children of wrath as well as others How came we to be restored and reconciled to the Father from whom we fell as much as we could by the bloud of the Lamb that hath reconciled us to God Secondly by his death he hath paid a price of purchase for union and possession of union with the Sonne So doth the holy Apostle teach us Ephes 2. 13. to 16. You that were sometimes farre off are made nigh by the blood of Christ For he is our peace who hath made both one Jewes and Gentiles both one and hath broken down the middle wall of partition between us So that he hath made Jewes and Gentiles one houshold of God and hath built us upon Jesus Christ the cheif corner stone This is the second purchase which the Lord hath given his blood for the price of We had never been united to Christ nor by Christ been brought to the Father but by the bloud of his crosse his blood hath flain all enmity between God and us Thirdly by the same price he hath also purchased us the holy Spirit These are the three persons in Trinity a possession of Christ to be our head of the Father to be our God and King and our Father as his Father therefore he tels his Disciples in John 20. 17. saith he Touch me not for I go to my Father and your Father to my God and your God As soon as he had by death overcome death now I go to my Father and your Father He hath purchased the possession of Gods fatherly love he hath also purchased union with himselfe and therefore he prayed that his passion might be available to this end that all that should beleive through the Apostles preaching should be one with them John 17 21 23. That they all might be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me And the glory which thou gavest me I have given them that they may be one even as we are one So that this is the purchase which the Lord by his blood hath purchased reconciliation with the Father and union with the Sonne and also the inhabitation of the holy Ghost as 1 Cor. 3. 16 17. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you And as he tels us in Ephes 2. 18. Through him we have an accesse by one spirit unto the Father So that this is a purchase of unspeakable blessings which the Lord hath given his blood for It was not meet the blood of the Sonne of God should be spilt in vain it were abhomination to God therefore he gives it to avoyd the greatest evill that can befall us to cleanse us from sinne and Satan and to redeem us from the curse of God and to free us also from death and hell and the world and all the enemies of our souls He gave his blood for all this not to redeem us from crosses but from the curse in crosses and that is the part which drives us from God Matth. 25. 41. Depart from me yee cursed So farre as any affliction might separate us from God he hath redeemed us from it Now from thence as Christ hath given his blood for reconciliation with the Father and for union with the Sonne and for communion with the holy Ghost so he hath given his blood for the purchase of some blessings that flow from these For by communion with the spirit we have 1. First communion with Christ in his death mortifying sinne and communion with him in his resurrection raising us up to righteousnesse Whence the Apostle professeth that he desires to rejoyce in nothing but the crosse of Christ whereby the world is crucified to him and he unto the world Gal. 6. 14. And in Rom. 6. 6. Our old man is crucified with him that the body of death might be destroyed that henceforth we should not serve sinne So there is the power of the spirit of Christ applying his death killing and crucifying sinne and the world in us crushing the head of the Serpent and consequently all the power of the Beast of the Catholick Church of Rome and the head of that Beast which is the Pope He did therefore shed his blood that he might destroy all the power of the enemy That we being delivered out of the hands of our enemies might serve him without feare all the dayes of our life Luke 1. 74. This is the mighty power of the spirit applying the warme blood of Christ to our foules 2. The second fruit that flows from union with the blessed Trinity is ratification of the Covenant of Grace And Christ layd downe his bloud for that end to ratifie all the promises that a reconciled God hath made and that is God in a Covenant of Grace That he will write his law in our hearts that he will forgive our sinnes and remember our iniquities no more that we shall know him Jer. 31. 33 34. Christ gave his blood to ratifie this Covenant Heb. 9. 15 16 17. And as the Testament of a Testator stands not in force till the death of him that made it so the death of Christ ratifies this Covenant and as all the Covenants were confirmed by bloud so hath Christs blood done in a speciall manner And when he speaks of ratifying the Covenant he doth not onely speak of ratifying of it in word but cheifly in the hearts of Gods people and no price could have done that but the blood of the Sonne of God by which he hath ratified all the promises of God to the consciences of Gods people That when the heart and conscience of a sinner is overwhelmed with inward agony and fear of the wrath of God and the curse of the Law the fear of death and Hell now what shall satisfie a christian in this but the death of Christ and what shall ratifie it His death hath purchased reconciliation with the Father union with the Son and communion with the holy Ghost now he hath shed his spirit in our hearts whereby we cry Abba Father Gal. 3. 14. This spirit of God works faith in the hearts of Gods people whereby all these promises are confirmed they are all certainly made good because such is the value and virtue of the death of this innocent lamb of God they are now free from the terrour of death It was not possible the bloud of Buls and Goats should take away sinne therefore still they had new sacrifices for the conscience had lost the copy by which it pleaded reconciliation by the spirit of God now he applying the death of Christ to the soul doth fully pacifie the conscience and ratifie the Covenant to the soul that now all the promises of Grace belong to this or that servant of Christ and I pray mark it because it is as weighty as any point of Religion And of all the
the counsell of the holy Ghost appear in the sequell If any man have eares to heare let him heare doe not think that these things concern Students onely and Scollars But what is this to common christians He that hath an eare let him heare what the holy Ghost saith It is the same charge which he gave concerning the Epistles which were common to all churches If any man have an eare let him hear what the Spirit saith unto the Churches Those generall doctrines necessary for all Christians to understand the same charge is laid upon all to heare what is spoken concerning this beast If thou understandest Religion if thou wouldst be or art a member of a Church of Christ know this point If any man have an ear let him hear this But you will say to me shall we make it an Article of our Creed to believe the Catholick Church and shall we now make it an Article of Faith to beleive it to be a Monster I believe the holy Catholick Church and shall we make it a Beast To this I answer The holy Catholick Church we make it an Article of our Creed that is a company of the Godly called out of the world we look at them all as those for whom Christ shed his bloud But we must not look at this as a visible Catholick Church much lesse the Roman Church as the Catholick Church we believe the Catholick Church is invisible we believe no visible Church but Congregations and therefore if you come to heare of a Roman Catholick visible Church whereof the Pope is the head and who takes upon him all this Soveraignty and power here described we look at such a body as a great Bâ—ast Communion of Saints wee acknowledge and that all the Churches of Christ have one and the same power amongst them The Church of this Congregation hath power within it selfe equall to what others have and none have power one over another None of us are like Leopards to other beasts perfumed to draw other beasts after us and then like Beares to clasp them in to be subject to this Church then speak like Lyons that all shall be subject to our commands This is a Beast and this is no Catholick Church This is a Catholick Church of the Devill but not of Christ Thus have you the two first verses opened unto you Come we now to gather one briefe note from the words The visible Catholicke Roman Church is in the esteem of the holy Ghost a monstrous Beast that is the note That it is the beast here described you have heard it opened Some Roman State it must be and you have heard it can neither be Rome-Pagan nor Rome-Christian It must therefore be the Roman Church for it is described by seven heads and ten horns which are the Arms of Rome as they are described in the Revelations That it is in the eyes of the holy Ghost a monstrous beast is here evident for imagine a beast set before you with seven heads and ten horns would it not seem a monster and unnaturall that it should look like a Leopard all sported and feete like a Beare and look at his mouth and that 's like a Lyon is not this a monster to say nothing of his blasphemies which makes him a wicked beast but look at his visage which is here resembled and what is here deciphered but a monster It holds forth his description in other places in Chap. 16. 13. There came forth three unclean spirits out of the mouth of the Dragon that is the Devill and out of the mouth of the Beast out of the mouth of the false Prophet And you shall also read that the beast was taken and with him the false Prophet these were two still they could not be made one Rev. 19. 20. And they were both cast alive into a lake of fire burning with brimstone both the the first beast and the latter beast the beast and the false Prophet He like a Lamb comes in sheeps cloathing but inwardly is a ravening wolfe Now why is it such a monstrous beast If God had made such a kinde of creature a Leopard is no monster nor a Beare nor a Lyon But if you make a Beast of all these that will be a monster that is contrary to the course of nature cleare besides the ordinary course of naturall generation that makes a thing monstrous this then is the reason of the point A beast ingendred against the course of nature that is a monster especially if there be so many uncouth shapes of which it is composed And it is not so with this universall Catholick visible Church Doe but consider what kinde of Church the Lord instituted the Church of a particular congregation If thy brother trespasse against thee goe and tell him his fault between thee and him c. If he will not hear thee take with thee one or two more c. If he shall neglect to heare them tell it to the Church Mat. 18. 15 16 17 18. What the Catholick visible Church when will that meet think you And is it ever to be expected that when they do meet that every brother of this countrey and other countreys must go to Rome and tell the Trespasses of his brother against him and send for those that have offended him and thus and thus plead with them And when do you think that a Catholick Church will heale all offences between brethren Will not this be a monstrous beast when the Catholick Church must heare and remove offences That Church which Christ hath ordained will heare the offences of brethren and a brother hath liberty to tell his offence to the Church and at length the matter will be brought to an issue when they they have two witnesses then the Church sees what is to be done Now to have a Catholick visible Church what a monstrous disturbance will that be to the free dispensation of the government of Christ and yet the rulers thereof will be the only visible Church-governnours of the world Again you read in 1 Cor. 14. 23. When the whole Church saith the Apostle shall come together into one place c. The Church therefore which the Apostles instituted may be gathered into one place that all may heare and all may be edefied Why is it possible that all Churches should be gathered into one place or should all heare if they were gathered or will they be ever so gathered what a wondrous beast will this be Againe whereas Christ hath said his Kingdome is not of this world and hath appointed to his Disciples that they should not be Lords over Gods heritage 1 Pet. 5. 3. and in Mat. 20. from 23. to 29. It shall not be so among you But whosoever will be great among you let him be your Minister and let every soule be subject to the authority of the higher powers Well now if there must be a Catholick Church and an Officer that shall rule all
doctrines of Religion there is none sanctified so effectually and immediatly to beget faith in the soul as the preaching of the crosse of Christ All the doctrines of the Gospel are for the begetting of faith but they have no efficacy this way further then they are sprinkled with the blood of Christ other promises do confirme faith and they may also beget it but it is with reference to the crosse of Christ That which gives satisfaction to Gods justice that gives satisfaction to our consciences for conscience is convinced that if God deal in justice as he knows no reason but he should then he of all men is most miserable the burden of thâ—s lies heavy and is ready to plunge him to hell what will satisfie the conscience now nothing in the world except it see some reason why Gods justice should be satisfied and how shall that be done onely by the death of the lamb of God So that well doth the Apostle make the crosse of Christ the ratification of the Covenant for that cuts of all sinne and curse and the rigor of the Law hell and death and devill and damnation and all evil that can befall us in this or another world and doth satisfie the justice of God that it might remove all these and bears the whole burden of the desert of our sinnes purchaseth reconciliation with the Father union with the Sonne communion with the holy Ghost But what is all this to me will the soul say unlesse these be so given that faith be wrought in my heart to discerne all these and finde them The Lord doth indeed all these the spirit of God comes and so preacheth the Gospel and so applyes the Gospel as that in preaching these things he doth beget faith in the heart to believe that all these things are indeed belonging to such a soul and to every one whom he is pleased to accept to the benefit of the crosse of Christ and to fellowship therein and now indeed is the whole Covenant of Grace confirmed when by the death of Christ the virtue of it is applyed by the spirit to the soul Not that there is a reconcilement to God before faith and union with the Sonne and communion with the holy Ghost before faith It is before in Gods purpose and Christs purchase but when the spirit comes to apply this whose work it is to give accomplishment to the work of the other persons he applying this works saith and ratifies the Covenant and thereupon the heart is satisfied and the justice of God satisfied and the spirit at rest from unsupportable anguishes which did before plow up the tender heart of a christian that he lay sprawling as it were in his blood 3. A third benefit that flowes from the former in respect of the price paid and in regard of the virtue and efficacy of the price when it comes to be applyed you have not onely lawfull right unto the creatures to eat and drink c. but some right and title to them by the blood of Christ And he hath also paid a price for the possession of eternall glory Vntill the redemption of the purchased possession unto the praise of his glory Ephes 1. 14. Untill doth argue that there is a purchase we do not yet receive and when shall that be received when both we our selves and the creatures shall be redeemed to the glorious liberty of the sons of God Then shall we receive the full benefit of the price which he hath paid whiles he suffered upon the Crosse Therefore wonder not that though Christ being a lamb yet he was slain that he being slain we might be redeemed and might enjoy the purchased possession redemption from all evill in every kinde from sorrow paine c. from the evil of them And his blood also was a price for a purchased possession of reconciliation with the Father of union with the Sonne of communion with the holy Ghost dominion over all sinne ratification of the Covenant to our soules and at length the possession of everlasting glory This was the reason why the lamb was slaine and had it not been for these divine and supernatural and blessed ends he would not have prostituted his life to such a bitter and shamefull death as the death of the Crosse was It was not meet the onely begotten Sonne of God should come down into the world to lead a miserable life and to dye an accursed death but for noble and glorious ends and you have the sum in these particulars For the use of it First it is a cause of just humiliation to us whose sins were so out of measure sinful as that there is no ransome to be given for them but such an invaluable price as the blood of the Sonne of God All the Gold of Ophir all that the world can give what is it to this invaluable blood of the Sonne of God Yet this was our case and estate that if we had had many worlds for our inheritance and given them all for the redemption of one soule it had not been sufficient This was our estate and this is the estate of all such as yet live in sinne to this day It is a desperate estate that cannot be repaired nor themselves rescued from by ransome but the blood of Christ If our sinnes had been of a lesse nature a lesse price might have made satisfaction And yet such is the pride of the hearts of the sonnes of men that because we live civil lives though yet natural we have good natures are so well bred do so many good offices that we think it is not so dreadful a matter nor that we are so dangerous for our estate as others If it go ill with us what will become of desperate roaring ruffines whatever becomes of them it is a frivolous matter to you or to such as are civil and hinder the free passage of the grace of God but if our natures be so good and our carriage so comely I pray you what need such an invaluable price be given If a small matter would have saved us from the world what need such an invaluable price be given to rescue us from it You will say I hope I am not so addicted to the world I would drive a bargaine home to the head and would not be cheated But is that all you know by your selves certainly there is more for if the Lord did not see that inveglement which the word hath of us and that close combination of us to it the Lord would not have thought it needful to send his onely Sonne to redeeme us from this present evill world Frugality is not a vice in any but a virtue and if there were no more but good husbandry surely there need not such a price to be paid to redeeme us from the world But certainly the Lord sees such power of worldlinesse and untemperance in us and such power of passions and lusts that no means would rescue us therefrom
Churches National Churches and Provinciall Churches 6. He causeth all men to worship that Image that if any will not worship that Image Churches of that mold they shall be delivered to the secular power and so they shall be killed Lastly He will not suffer any Commerce nor civil Commerce much lesse Ecclesiasticall communion but to them that have the mark of the beast or the name of the beast or the number of his name vers 16 17. They must swear or perform some loyalty to the Church of Rome The mark of the beast the carriage of the beast in the Originall All that have received Religious Orders have received the mark of the beast all their religious Orders leave an indelible Character upon them so that all that are entred into religious Orders are sworn Catholiques The name of the beast what is it Though they be not of the religious Order yet they professe themselves to be Roman Catholiques and professe subjection to the head of that Church and so to his doctrine and worship though it be be to Saints and Angels and to his government as that which binds the conscience the name of the Beast is a Roman Catholicke submitting himselfe both to the Church and to the head of that Church and that for conscience sake But for the number of his name it was reserved to this dayes exercise Wheras the holy Ghost having said that he would permit no man to buy or sell but such as had received the marke or his name or the number of his name he doth in this last Verse declare what this number of his name is which at least they must have or else they cannot have commerce Now this number he first doth amplifie or illustrate and then expresse it He doth illustrate or amplifie it First by the adjunct of wisdome needful for the understanding of it Here is wisdome Secondly the duty of men that have understanding to count it And thirdly He doth amplifie it by the subject or by the efficient of it It is the number of a man This is his illustration It requires wisedome to count it It is the duty though of them that have understanding to search it out And when they do count it they finde it the number of a man In the Second place he doth expresly designe or discipher out the number and that is in the last word his number is six hundred threescore and six The place is very obscure as any in the word and therefore the holy Ghost tels us here is wisdome to finde it out but withal here is a command that every one that hath received the least measure or talent of wisdom should endeavour it and he doth incourage men to find it out But were it not that the Lord hath said If any man want wisdome let him aske it of God and it shall be given him James 1. 5. And were it not that God hath given Christ to be our wisedome to declare to us the whole councel of his Father 1 Cor. 1. 30. And were it not that the providence of God in the invitation of sundry brethren hath put me upon the handling of this book and now it fals in order to be opened for my own part I think I should never have chosen this Text to have spoken to whilst I had lived But now since we are come to it in our interpretation of this book and the wisdome of God is perfected in the weaknesse of his servants I shall therefore endeavour by the helpe of God and by the light of his wisdome to expresse such meditations as God hath suggested to men and leave them to your further consideration and spiritual discerning and judgement The note then is shortly thus much To finde out the number of the Beast requires heavenly wisdome and yet such as have received any wisdome ought to count that number and upon the acount shall find it to be the number of a man in sum six hundred threescore and six This is the sum I wrap up all in one Doctrine that handling the Doctrine in the parcels all the parts of the verse may be opened therewith First I say to finde out this number is wisdome it requires heavenly wisdome Here is wisdome And God accounts not the wisdome of this world wisdome but foolishnesse he speaks therefore of that which in Scripture language is wisdome not Mathematical nor Airthmetical wisdome for what great wisdome would it require to count this number it ariseth out of six and is multiplyed by ten this is such wisdome as any mean Arithmetition might count six times ten is 60. and ten times 60. is 600. and six times one is six the wisdome therefore lies not there But to see how this count disciphers the Beast and by that means to give more perfect intelligence of the Beast and of his nature then by his marke and name alone could be gathered that requires heavenly wisdome but wisdome therefore it doth require It requires a mans best understanding to enquire what the holy Ghost hath said of this number and though it require much wisdome yet the counting of this number is both possible and necessary if it were not possible the holy Ghost would not say Let him that hath understanding count the number of the Beast Hee is wont to say Let him that hath an eare hear what the spirit saith but here he saith Let him tha◠hath understanding count the number of the Beast And it is also necessary for him not of necessity to salvation without which a man cannot be saved but necessitate precepti necessary in regard of Gods command Now because there are none of Gods commandements that are vaine things but weighty therefore they are either very necessary to salvation or very expedient so that a man shall be much weakened in his spiritual progresse especially in Popish times or in such times where men live in the Image of Popish Churches National or Diocesan if he be ignorant thereof he shall finde it to be much expedient to count the number of the Beast And further I adde it will be found to be but the number of a man What is the meaning of that I will not trouble you with variety of interpretations briefly the number of a man I suppose it is here opposed to that which ye read of in Rev. 21. 17. where he tels us The new Jerusalem was measured an hundred and fourty and four cubits according to the measure of a man that is of the Angel here he doth not say so the number of a man that is of the Angel but it is the number of a meere man a carnal man and therefote in sum this number wil proove but an humane invention it is therefore called the number of a man And finally he saith this number is six hundred threescore and six Six hundred sixty six is not in the Original in so many words onely three greek letters are put for these three numbers 〈◊〉
60 why pleasing to the flesh 117 Power of the Beast whence it iâ— p. 22. 115. and what it is 23 What Power Princes have over the Church what not 39 Princes Power ought to be limited 73 We should pray for the Beasts ruine 95 Christs Purchase for his people 171 R. THe blood of Christ a Ransome for sinne page 176 Popish repentance no better then Judas repentance 212 Reconciliation with God the purchase of Christs blood 171 Roman Catholicke visible Church described p. 2. 7. And whence this first Beast did arise 9 When Rome-Pagan ended and Rome-Christian began 5 S. SAints alwayes victorious page 106 No Salvation in the Romish Church 215 What is meant by Sea 8 Christ slaine p. 168 and wherefore p. 170. and how slaine from the beginning of the world 189 The Spirit is purchased by Christs death 172 Sufferers for Christ and his cause are blessed 219 Sweden is one of the ten Horns 50 T. TEnths is the number of the beasts name pag. 253. 257 Thâ—odosius overâ—hrew the Temples 88 The Turk invincible whilst the Pope stands 50 V. UNiversality and prosperity no notes of a true Church page 57 Union purchased by Christs death 172 W. VVAldenses and Albingenses slaine to the number of 1000000. page 100 Saints are Saints in Warre as well as in Peace 108 Such as War against Antichrist are called Saints 106 A warning from checks of Providence 44 The Beast makes War with the Saints 98 The great words of the Beast 65 Works and grace opposite 210 Popish worship is the worship of the Devill 58 ERRATA PAge 2. l. 2. r. a part l 17. r. they are p 4. l. 17. r. Pagan p 8. l. 19. r. partions p. 9. l. 26. r. Decemviri l. 28. r. was p. 14. l. 34. r is it p. 16. l. 17. r. is it l. ult r. edefied p. 18. l. 3. r. examination p. 29. l. 34. r. edefied l. 35. r. bring p. 30. l. 25. r. passeth p 31. l. 37. r. Church will p. 32. l. 3. r. they p. 33. l. 24. r. Decemviries p. 34. l. 23. r. some such l. 35. r. must therefore p. 43. l. 32. r. sacrifice p. 62. r. delegation p. 6â— l. 27. r. Dan. 7. 8. p. 64. l. 16. r. audible p. 82. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 38. r. there p. 37. l. 17 r. prevaricate p. 90. l. 14. r. many p. 91. l. 22. r. talke p. 123. l. 21 r. Albigenses l. 29. r. suiâ—â— p. 124. l. 24. r. without p. 129. l. 29 r. men p. 132. l 24. r. acceptation p. 145 l. ult r. irrevocable p. 159. l. 6. r. unexcusable p. 157. l. 31. r. many p. 160. l. 6. r. antiquity p. 178. l. 23. r. applyed to p. 181. l. 19. r. repetitions p. 182. 29. r. the. p. 184. 36. r. grace p 211. l. 28. r. stony p. 229. l. 36. r. appeals FINIS The Analysis of this 13. Chapter of the Revelation This Chapter contains the Warr which the Dragon or Devill made against the Woman or Church mentioned in the last verse of the foregoing Chapter which is managed by two Beasts as his Instruments First beast is described v. 1. to 11 by his 1 Originall or Fountaine whence he springs viz. the Sea vers 1. 2. Shâ—pe or Figure having 7. Heads with the Title of blasphemy upon them ib. 10. Horns with Crowns upon them ibid. A Body like unto a Leopard or Panther v. 2. Feet as of a Beare ibid. A mouth as of a Lyon ibid. 3. State which is set forth by 1. The efficient Cause viz. the Dragon he gave his power and authority ibid. 2. The variable change of it 1. 'T was great being cal'd Power Seat Authority 2. One head was wounded as it were to death v. 3. 3. That Head was healed ib. and the effects thereof 1. The worlds wondring ibid. 2. The worshipping of the Beast and Dragon v. 4. 3. Liberty to blaspheme v. 5. 6. 4. Power to continue 42. moneths overcom the Saints v. 7. 5. The amplitude or largenesse of his Dominion v. 7 8. 3. A Conclusion containing a word of Attenttors and Consolation v. 9 10. 1. His Originall He comes on t of the earth vers 11. 2. A Similitude or Resemblance in 3. things viz. to 1. A Lamb in his horns ibid. 2. A Dragon in his speech ibid. 3. The first Beast in the exercise of his Power v. 12. 3. The particular Exercises of his Power or effâ—cts of it viz. Hee 1. Procures Adoration to the first beast ibid. 2. Doth great wonders making fire come down from heaven in the sight of men ver 13. 3. Deceives them that dwell on the earth by those miracles v. 14. 4. Doth prevaile with them that are on earth to make an Image to the Beast which had a wound by the sword and did live ibid. 5. Animates and gives life to the Image of the Beast that it should have both power to speake and to cause as many as would not worship the Image of the Beast to be killed v. 15. 6. Causeth all sorts of men small and great rich and poor free and bond to receive a mark in their right hand or forehead or at least the Name of the Beast or the number of his name or otherwise he excludes them not only from spirituall but also civill Commerce v. 16 17. The number of his Name is also ver 18. illustrated 1. By the wisdome needfull to the understanding of it 2. By an exhortation to search out and count it 3. To be the number of a man expresly decyphered to be 666. The Reader is desired to correct with his pen these faults amongst others which through precipitance of the Press have fallen to the prejudice of the sence Page Line Read 2 2 a part 6 31 give 9 26 Decemvirs 11 30 much  34 whole  last lasted long 13 34 persumed 14 36 is it not 16 17 is it not  29 Metropolitan  last edefied 29 35 bring  37 primitive 36 11 head of the.  37 Supremacy 37 6 incompatible 64 10 premeditation  16 audible 65 29 derision 66 10 Pope that is the 69 6 Cantury  20 could not for would 73 11 clouds to keep them from the earth  ib. Firmament to the clouds  31 blot out a. 75 27 Pontifex 82 2 limited  28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   blot out ever 83 35 a definite or indefinite time 87 17 prevaricate  25 there was no place 88 8 Theodosius  20 for scores of r. number 90 13 time for the moneth  14 many for may 95 1 the children of Israel in the land of Aegypt 101 36 readinesse for necessity 102 2 even for him and 107 32 they are not hereticks  35 if not they 109 13 not lift up  22 holinesse  28 hand for head 115 6 blot out Exasia 116 24 the Pope was 117 10 Abominations 123 21 Waldenses and Albâ—ngenses  29 suite for smite 124 24 Without mixture 129 penult of life for of the life 134 1 else they may not  3 the booke of life of  25 Wherein whoever is not  33 blot out out of 141 34 35 the world it carryeth away them 145 lâ—st irrevocable 146 8 receive him  31 there be in us 148 13 blasting 150 10 how for now  13 many times  30 seale for search  32 after worke for Christ make 155 34 that for as 159 4 This is for this this  6 unexcusable 165 31 many times  23 applyed to thee 178 29 the stay 182 1 of temptations 184 36 way of grace  19 in Sauls and Solomons 197 â—â— take it at the best 198 â—9 And 〈…〉 201 2 blot out in doing and suffering all for them 206 12 which be haâ—h 208 21 not for nor  29 tells you of the.  30 blot out to in that sentence and to the holy Citie they 209 4 not for nor 210 19 subtile 211 7 word for world 215 28 â—â—ony for strong 218 27 tale for taile 229 15 appointed time is come 231 36 appeals 236 12 the Church 237 23 the head of this beast 239 10 Congregations to  4 5 speech of the sins of Christians in c.  35 blot out as  36 for a great 240 16 loth for loft 241 28 given for gotten 246 9 me for men  2 account 247 27 〈…〉 249 25 as well 251 31 then let all 252 14 of it more 253 8 pretty 256 6 victory  10 born witnesse against  11 a Papist so far 257 6 sixe more in 259 17 in the foundation 〈◊〉 Doct. Reason Vse 1. Vse 2. Vse 3. Vse 4. Doct. 2. Reason 1. Reason 2. Vse 2. Vse 3. Vse 4. Vse 5. Doctr. 1. Reason 1. Reason 2. Vse 1. Doctr. 2. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine Reason 1. Reason 2. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 1. Reason 1. Reason 2. Reason 1. Reason 2. Reason 3. Vse 1. Vse 2. ☞ Note Vse 3. Vse 4. Vse 5. Vse 6. Doctr. 2. Quest 1. Answ Quest 2. Answ Quest 3. Answ Vse 1. Vse 2. Doctr. 3. Reason 1. Reason 2. Reason 3. Reason 4. Reason 1. Reason 2. Reason 1. Reason 3. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Doctr. 4. Reason 1. Reason 2. Reason 3. Answ Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 1. Reason 1. Reason 2. Reason 3. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Doctrine 2. Reason 1. Reason 2. Reason 3. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse 7. Doct. 4. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 1. Reason 1. Reason 2. Reason 3. Reason 4. Reason 1. Reason 2. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine 2. Reason Vse 1. Vse 2. Doct. 3. Reason 1. Reason 2. Vse 1. Vse 2. Vse 3. Doctrine 1. Doct. 2. Vse 1. V se 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse 7. Doctrine Parker Vse 1. Vse 2. Vse 3. Vse 4.
moneths definite that is determined and â—et and do limit them according to the account of the Prophets that take a day for a yeare A like proportion of 42. moneths of a time times and halfe a time and of 1260. dayes taking a day for a yeare they will all come to the same period to the same computation of 1260. yeares Now that the Prophets do sometimes so reckon them appears from Ezek. 4. 5 6. where the Lord did direct the Prophet to lye upon his side 390 dayes according to the defection of Israel from the house of David in all which time the Prophet did beare the burden of the defection of the People and to represent that Son of man saith he I have given thee to lye so long I have appointed each day for a yeare thou shalt lye so many dayes as their apostacy hath continued in yeares For from the defection of Jeroboam to the captivity of the Land they continued 390. years And after that saith he thou shalt turne thee and lye upon thy other side forty dayes and that was the time of the renewing of the Covenant by Josiah in which the Lord was reconciled with his people but the people falling into apostacy againe it proved forty dayes more And so when the twelve Spyes had gone forty dayes and searched out the Land the Lord saith They shall beare the provocation of their Fathers forty yeares after the number of the dayes in which yee searched the Land even forty dayes each day for a yeare c. Numb 14. 34. So that this is a Propheticall phrase in mysticall Scriptures when Ezekiel is to set out a vision for God to expresse his Justice he sets it down dayes for years Then it is not uncouth but very agreeable to Scripture to say 1260. dayes is so many yeares and forty two moneths being so many dayes is all one and those dayes being three yeares and an halfe if you reckon every day for a yeare they will be just 1260. yeares that therefore I take to be most agreeable to Scripture phrase and the sense of the words But then here grows a second Question Why doth he reckon some of these times by dayes and some by moneths There may be a double reason of that 1. When he describes what the Children of God doe he sums up their actions by dayes Children of light it is meet that their actions should be measured out by the period of dayes The Witnesses prophecying and the womans flight into the wildernesse is said to be 1260. dayes But as God gave the Sunne to rule the day so the Moon to rule the night Psal 136. 8 9. Now therefore when you are to speak of superstitious devotions they are works indeed of darknesse and therefore are best reckoned by moneths by that Creature in Heaven which measures out Night the Moon And therefore it may be and so the holy Ghost useth it if he speak of the Gentiles treading under foot the holy City though it be by day-light yet it is a work of darkness They tread under foot the holy City forty two moneths Rev. 11. 2. And if Antichrist be to continue long all his continuance is but a work of darknesse and therefore he is said to continue 42. moneths But what the Church do and what the Witnesses do is reckoned by dayes but it is the same time the one makes day-work of it and the other night-work There may be also this Reason That the Apostle in these Prophecyes in the New Testament might allude to the like in the old Testament as to Antiochus whose dispensation was only a time and times and halfe a time Now for the third Quest when this may be said to begin and when it may be said to end There I confesse lyes the greatest difficulty 1. Some of our best interpreters pitch the beginning from the beginning of the Reign of Constantine when the Man-child was brought forth that is advanced to Imperiall dignity which some make in the yeare 304 after Christ though it be true of later times they will by no meanes grant his Reigne began then but two or three years after and an easie mistake grows there for when they come to measure out a Princes Reign they begin in such a time and a whole yeare is allowed to it and it may be the next begins in that year and so they bring a variation in Chronologies but you may not wonder in such mistakes if there be foure or five years variation that makes no great difference God knows certainly but through reckoning the last yeare of one and the first of another applying the same to both may sometimes make a yeares difference But holy Brightman makes the beginning of that time to be in Constantines coming to the Crown and thence expires the authority of this Beast in the yeare 1546. Now though his paines have been most serviceable to the Church of all that have written of this Book and God is to be exceedingly magnified for him and his Learning esteemed that having such a Prophetical spirit he spake so homely and plainly that without pregnant reason I would not pervericate his judgment Yet as it falls out ordinarily there is something amisse in the best humane Writers that ever wrote Therefore let me tell you what doth not satisfie me The first is this that neither in the beginning nor end doth it punctually jump and suite with all events described First for the beginning it is sayd the woman fled into the wildernesse and continued a time and times and halfe a time after the Dragon was cast out of heaven and there was place found for him in heaven And it is true Constantine made warre against the Dragon but I cannot say there was no place for him in heaven for this was the failing of the good Emperor that he still allowed the Heathens Idols Temples to continue though he shut the doors and his Successor Julian the Apostate opened them againe and restored the Dragon to spiritual authority stated him in heaven as before with a great part of the Empire And besides this certaine it is till Gracians time they all kept the title of Pontifex maximus which was an honour belonging to the great Priest of Jupiter or to the Devill Onely Gracian and Theodosius after him being tender in conscience refused it then the Senate of Rome sayd if he will not be Pontifex maximus yet they will have him to Rome and call him to Rome and had it not been by a marvelous providence they had wonderfully prevailed for at the same time they did restore all the Temples as Julian had done and established all the Revenues belonging to them restored them all to the Priests and the Devill had the place of worship as before but the Lord putting them down by a mighty providence of his through the prosperity of Theadosius he utterly overthrew that title and through the zeal of his spirit cast
down the Temples would suffer none of them to stand rooted them out from East to West Wherever there was any famous Temples down he throws them he utterly renounceth the Pontifex maximus and will have no Temples he doth confiscate the revenues to the Emperors treasury and from that time forward indeed they never recovered there was no more place found in Heaven It is true Constantine began that war in the Empire but war it is not a Skirmish or a Battell it is not soon done but many times continues long as between the house of David and the house of Saul and that for some scores of yeares So in this case the war began with Constantine there holy Brightman takes it most right but for the accomplishment of it for the Devill to be wholly cast out and no more place found in Heaven that was not till Theodosius time now from that time the Emperors renouncing the title of Pontifex maximus the Popish sort thought it was a marvellous providence for the advancing of the Roman Catholick Church that is this Beast so the next year the Pope took up that name and holds it to this day what ever the Popes name be it is Pontifex maximus that is his ordinary style not Bishop or Arch Bishop or Primate or Metropolitan these are but Images of the Beast but the head of this Beast is Pontifex maximus the chiefe Bishop of Rome Now this was to the best observation that I can finde in the year 395. about 90. years after Constantines time or wanting one or two of that Now that is therefore one Reason why I doe not conceive that these 42. months are only at least to be reckoned from Constautines beginning of his reigne for they are reckoned from the time when there was no place found for the Dragon in Heaven which was afterwards accomplished about 90 years after Another Reason why I cannot goe so fully with that holy man of God is because of the end of it when he comes to 1546. It is evident that in that year the Councell of Trent did condemn the Scriptures and advance the vulgar Latine to be the authenticall word of God And Charles the fifth did prevail against the Lant-grave of Hesse Prostestant Princes of Germany in the year 1547. So by that reason it cannot end aright for the Beast hath power given him to continue to make war for 42 moneths now he continued longer then so though it is true his time was limited soon after and therefore I cannot with so full assurance go so clearly with him in that as usually I do in his Interpretation yet still reserving this liberty according to the gift of the spirit of Prophecy he had you may many times read the context of the word of God it may be sometimes somewhat more exactly according to the true meaning then allwayes is exprest which I speak not to impeach the faithfulnesse and learning of the holy man of God but would give every man the honour that God hath put upon them make use of their gifts and leave them where they may at any time mistake the like liberty God forbid but may be left to others that come after us 2. Therefore if you doe a little more narrowly search the Text and weigh every circumstance in it you may observe as I take it a double computation of this time in respect of the beginning and ending of it for you shall read which M r. Brightman rightly observes that the woman fled into the wildernesse at Constantines coming to the Crown it is true for so it is expresly sayd Revel 12. 6. She fled into the wildernesse where she had a place prepared of God and this was before the battell was sought and then he tells you of the battell that was fought in vers 7 8 9. The end of which was there was no place for the Dragon in Heaven and now there is given two wings of an Eagle unto the woman that she might flee into the wildernesse into her place where she is nourished for a time and times and half a time from the face of the Serpent which is just 42 moneths So that take both these places and it will appear there is a double beginning of this time the one from Constantines Reigne the other 96 or 97 years after there abouts it was there is the beginning of it Now if you take it by moneths and take it not as holy Brightman doth the Aegyptian yeare but the Roman yeare methinks it is most probable to take the account of the Roman Affaires to be registred by Roman computation not Aegyptian though it is true Rome is spiritually called Egypt but that 's in another sence they did not follow them in computation and though the Aegyptians count 30 dayes to a moneth which sutes well with this yet it is not usuall in Scripture for roundnesse of number sake they pitch a certain time of the moneth 30 dayes for a moneth and therfore if you count so may years in the Roman Kallender you shall come somewhat neere the account of the continuance of the Power and transcendant Authority of this Beast and if you so reckon 1260. years if you adde them to 300. and the odde four years after before Constantines beginning there-abouts it was and computations are not clear the expiration will fall somewhat after the beginning of the reigne of Queen Elizabeth And especially if you take the account from more exact Chronologies it will come in the year wherein the Pope sent a Bull that is an excommunication agaist Queen Elizabeth to deliver her to Satan which brought forth new treasons against her that followed every year and brought her at length the Spanish invasion hostile invasion but from that time it was that the blast of his power was then broken that whereas before if he had excommunicated a Prince it was fatall he could never have stood out he had been everlastingly blasted with his hopes but from that time forward it hath been truly said by some that have spoken of this time that from that time all the Popes Bulls were but baubles they could not prevaile against her though they brought the Excommunication and fastned it upon the Cathedrall Church as they call it and afterwards read it she going to prayer used the words of the Prophet Psal Though they curse blesse thou let them be confounded that rise up against me but let thy servant rejoyce God heard her prayer and marvellously broke his power he had not the power that the great Bishop of Rome had who by his power should rend rocks in peices and blast all before him he never had that power after God delighting by weak means to bring mighty things to passe By her hand the Lord did maintain the low Countries that this beast had great power over his arme was broken there and so against the King of Navar by her assisting him and so in Scotland she mightily