Of Apocryphals in Generall.

FIRST, when I doe enter in to serious consideration of the Sobriety of our fore-Fathers, that hauing receiued from their Elders a volume of Gra­tious writings, would not bee want­ing to deliuer them ouer to their Posterity in the same Number and Or­der, they had receiued them; I cannot but approue their Pious Ingenuity, choosing rather to subscribe to their Elders in things not altogether intolerable, then to question their discretion.

And in the Second place, when I behold the Synceri­ty of men of our owne times, that will not admit the least blast of Earthly Ayre to mixe it selfe with the Ora­cles knowne to bee immediately breathed vnto vs by the Divine Spirit, I must needes admire their Religious inte­grity, that cannot indure any shew of Parity to finde place betwixt the things of God and of Men.

Wherefore blessing them both in their seuerall Gra­ces; it is a Motion (I make no doubt) proceeding from the Spirit of Vnity and Truth, adored of them and vs all, that wee indeuour (by reconciling them what in vs ly­eth) to injoy the benefit of both their Lights in common [Page 2] with them; As wee rejoyce in the acknowledgement of Life in Communion with them.

The Question about which they differ is, That where­as there are certaine writings deliuered vnto vs, toge­ther with the bookes of the First Couenant, partly ad­joyned as Members of some of those bookes, and partly subjoyned as Entire workes in themselues, and yet not found recorded in the same Character; whether they be to bee permitted to passe joyntly and promiscuously as hitherto they haue done, or whether they ought at length to be diuorced as not lawfully brought together?

Touching them all I haue not at this time to speake; but leaue it to those, whose libertie of time and happi­nesse of State may solace themselues in the louely con­templations there to bee found. For my part, (First answering the exceptions brought against them in Gene­ral such as I haue found) I shall by the helpe of the Di­uine Grace discouer the Heauenly Mysteries implyed in some one Particular of them, if perhaps thereby, some other of them may finde the better entertainment.

And thou ô Holy Spirit, which makest the light of truth to spring vp in our Hearts, Pstl. 112.6. out of the darkenesse of our Corrupt Nature, strengthen mee by the heate of thy Loue, that the clouds of my sinnes may bee so throughly dissolued into shoures of contrite teares, that they neuer returne againe to hinder the sight of thy comfort and conduct, this night of ignorance so powerfully praeiudicating vs in the things of God and our true happinesse.

One objection is that they are acknowledged on all sides to bee writings Apocryphal; And therefore as some doe seeme to vnderstand (ipso nomine) not Canonicall: for as much as these Names are taken to bee so contrary in themselues, as to be applyed to one and the same thing in one and the same respect is altogether impossible.

Whereto I answer out of the Different meanings and vses giuen to the name Apocryphal, which are found to be these.

[Page 3]First, this word Apocryphal indeede in a proper and li­terall signification importeth [Hidden] or Remoued from our sight, as it is saide [ [...]] to hide the earth, when by sayling farre into the Sea wee doe (as Sea-men vse to speake) bring land to wa­ter and the sight of the Land is wholly taken from vs. And in this Passiue Nature it is after a figuratiue manner made conuertible with the word [Priuate,] which is to say [Sequestred] or hidden from publique vse. So that taking the word [Canonical] to bee vsed for that which is made and ordained for publi (que) vse, and is so receiued and vsed; in this sense indeede these Names vn­to one and the same Subiect as is aboue saide are vtterly incompatible.

But this word [Apocryphal] is found also capable of a Secundary intention. And that is by an Actiue significa­tion to expresse an Excellencie of things, by which some haue in them a Preheminency of Brightnesse and Illuminati­on, or a superiority of Dignity and victory in outward pre­sence, whereby the presence of others (of not so great Outward note) is obscured; And so these become (La­tebrae) Hyding places (as the word is also found vsed) vn­to those others. And in this sense these Apocryphals be­ing according to the dead letter, but as the Shells, may haue for their kirnells maters of High and spirituall Myste­ries enclosed and hidden in them, in sort, that the Names of [Apocryphal] and [Mysticall] may be found in them of one and the same Aire and Sense. And these Mysteries being found Consonant and Analogicall to the Canon of the Sacred Scriptures, purchase thereby the ti­tle of [Canonical] together with them.

For whereas according to the Literal context the Hy­stories Apocryphal seeme to make mention of some passa­ges amongst the Iewes, either in their Babilonian captiui­ty or soone after, and so of no vse nor Reference vnto fu­ture times: now if by a more illuminate search they bee in Mystery found to conuey vnto the present Church of [Page 4] Christ such Gratious speculations, as either it cannot well want them, or at least wise it be much holpen by them in their times and seasons (which I doe verily beleeue our fore-Fathers did see, though the notice thereof, out of some speciall worke of the Diuine prouidence haue not as yet beene imparted vnto vs:) Then will this applicati­on of the name [Apocryphal] bee sufficient to vindicate them from the Aspersions cast on them by the Praeiudice of the former sense.

It is againe objected, that many falsities and doub­lings, indecencies, and impossibilities are found in the Relations of their Histories, and therefore not to bee admitted.

This (for answer) is indeede confessed according to the letter of them to bee true; and I suppose many the like are to bee brought forth out of the Canonicals them­selues, which (as these) doe call for Spiritual eyes to discerne of them, Ezeck. 4. Hos. 1. Luc. 16. as Ezekiels bands and bread, and Ho­seahs wife of fornications, the Rich mans charitie in Hell and such like; So that to the one as well as to the other this seemeth to bee imputable. And therefore in these ca­ses, the eyes of flesh and blood are of necessity to be clo­sed, and wee must submit our selues wholly to bee led by the light of the Spirituall man, and striue to acquiet our selues in the Mysteries of them, without nice satisfacti­on of the Naturall reason.

A farther Exception is, that because they are not con­cluded within the Number of the Alphabeticall letters, ful­filling the Old Testament, as the Rabbines register them to haue beene taken in Ezraes time, nor found in that holy tongue, nor admitted by Hebrewes old nor new, therefore they cannot haue beene breathed by Gods Spi­rit.

For answer hereto, first I cannot but make vse of the words of that good Father Saint Augustine, in an Epistle which hee writeth to Saint Hierome for instructions from him, as from his Elder. Hee there, vpon the words of [Page 5] our Sauiour, [Bee yee not called Rabbi, Math. 23. for one is your Ma­ster euen Christ] goeth on thus: Nec alius docuit Mosen, &c. Neither was there (saith hee) any other, that taught Moses by Iethro; nor Cornelius by Peter his Elder; nor Peter by Paul his younger. For by whom soeuer Truth is spoken, it is deliuered by the guift of him who is the Truth it selfe. And this same also and almost in the same words doth he repeate in his second booke and 18. Chapter, touching the Doctrine of Christianity, affirm­ing that it is the dutie of euery good Christian to know that wheresoeuer Trueth is found, (as well in Profane Authors as in Sacred) yet it is to bee referred to the breath of our Lord and Maister Christ Iesus, from whose alone spirit all Trueth doth proceede. And so when in these, Truth is to bee found, whether after the Letter or in the Mystery; then in respect of the fountaine whence it springeth, it is to bee receiued for Certaine, with­out any Conditionate Admission of [Magis & Minus] more or lesse trueth in the one of them, then in the o­ther.

Secondly, I say, that Trueth being so found in them, it is not to bee beleeued, Vnius cuius (que) linguae par est et eadem virtus, m [...]do par sit & eadem pietas. Cor. Agrip. de Cabala. that the Spirit of God hath so confined it selfe, to any one Language of the Man more then other; that the Aire of the words being but Signes should bring any credit to the Trueth, of the Things sig­nified. Or if any will needes haue, that it doth; why then may wee not rather beleeue, that for as much as the things of Trueth deliuered in these Apocryphals, per­taining principally to the Church of Christians, from that time shortly approaching, and not to the Mosaical now declining, were by the speciall instinct of Gods Spirit, dictated in the Mouth of the Pen-men, in such language of the Gentiles, as was ordeined to bee the instrument of conueighing the Doctrine of Christ, at hand, to bee reuealed to all the world? Isa. 28.11. 1. Cor. 14.21. Therein to the very Letter ful­filling the Prophecie, as the Apostle rendreth it, [with other tongues, and with other lippes will I speake vnto this [Page 6] people.] And euen in that it selfe, intimating to the people of the Iewes, that as they were now (by the pleasure of God) made subject to the Gentiles in body; so they should in minde submit themselues, to bee ruled by that forme of Doctrine, which was in the Gentiles lan­guage, to bee made Authentical vnto them. And this may wee bee the rather induced to beleeue, in that wee finde the first miraculous confirmation of the Euangelical Doctrine of Christ, Act. 2. after his full Glorification, to bee in this same kinde: namely, the Sanctification and Consecra­tion of Languages vnto that Ministery.

Yet, notwithstanding all that hath beene saide in de­fence of these Apocryphals, I doe neuerthelesse humbly desire so to bee vnderstood, that it is farre from mee, so much as in the least shadow of my thoughts separately to parallel them to the Holy Scriptures, (which haue from the beginning, and euermore beene by the whole Church acknowledged Canonicall and Authentique,) whether for Measure of spirit, or Light of iudgement, or Authoritie of bynding power, 2. Tim. 3. or finally, for sufficiencie of Doctrine [to make the man of God perfect, &c.] Yet may it bee no dis­paragement to those pure fires of Holy Scriptures, that these Apocryphals be to them taken [Coniunctim,] as the Golden Pot, Exod. 16. to the Manna laide vp therein; or as the Vehicula which Physicians doe vse in the applying of their Medicines, whereby their richest Antidotes are brought to a more vniuersall benefite, for the whole body of the Man; or as the steely Armour of the Lode-stone, which is altogether impotent of its owne seperate strength, to worke Magneticall Attraction; Howbeit, fitted duely to that inualuably precious Gem, doth by copulation, mul­tiply the virtues thereof, to dispart it selfe into a much greater Orbe, and with more powerfull rayes.

How justly this that hath beene saide, is applyable to these Apocryphals, I leaue to the Aestimate of their de­serts which haue laboured in some parts of them, not vnthriftily; their worke is their crowne, and the Sterres [Page 7] thereof shall be multiplyed dayly, vnto the day of Consum­mate Retribution.

The Apocryphals of Daniel.

THat which by mee hath hitherto beene saide, serueth first, to remoue the Obiections which praeiudice had laide to the charge of those Mysti­call writings; which doubtlesse, had neuer beene so Constantly, Reuerently, and Relligiously preser­ued, in one and the same closet with the Sacred Scriptures, had not the Diuine Prouidence specially wrought, and beene pleased to shine forth therein. And so in the se­cond place, this serueth also, to purchase a respectiue Attention, to that which is therein contained; and that we labour and vse meanes, that the same may be Reuea­led vnto vs, in regard of the great benefite resulting.

The speciall part, I haue chosen for the present to speake vnto, is the Auctary of Daniel. Which appeareth to me, whether for the necessity of knowledge of the Trewth, implyed in it; either for the Amplitude of th' Extent of it; or lastly, or the Height of the Spirit, by which it was dictated, to aduow vnto it selfe place in the former ranke.

First therefore, whereas wee finde the Name of Da­niel adfixed vnto it; whether it be literally after the Au­thor thereof, the Pen-man of the Canonicall Prophecie: Certainly, the matter therein contained, doth acquite it selfe, not vnworthy the name of so Glorious a Pro­phet. Or if it bee Parabolically, according to the Resem­blance of the Subiect, to that of the former. The Com­munion of the Name, and Adiection of it vnto that other, doth no way impaire the Honour and selfe-sufficiencie, of that Gracious Canonical Prophecie: As will appeare by that which followeth.

[Page 8]But what if in a Mystery, we vnderstand the Name of Daniel, giuen vnto it from the Abstract of the Name it selfe without any Reference to any person in Concrete? And so the Name intimating the Manner of Gods work­ing in his iudgements, Daniel. 1. The iudgement of God. Or, God is iudge. according to those times in the which the Seueral parts of this Prophecy were to be ful­filled?

In trewth when I behold the gracious vnity in Spirit, betwixt the workes of God of this kinde, in the times before this Prophecy, Deut. 32. Iud. 2. 2 Sam. 24. Psa. 90.106. Ioel. 2. Iona. 2. Luc. 18. 2. Pet. 2. 1. Tim. 1. as Moses speaketh of them, [The Lord will iudge his People, and be compassionate over his Ser­uants,] And as we finde it often repeated by the Pro­phets successiuely; and in the times as they ensued after this Prophecy, as they are spoken of by our Sauiour him­selfe and his Apostles after him; I am wholly possessed with Persuasion and ample Assurance, that this Name of Daniel giuen to this Auctary, is Principally (accord­ing to the letter,) Apocryphal; that is to say, A couert and shell wherein the Nature of Gods Iudgements then to ensue, were Mystically enclosed.

For this Auctary, albeit that it is found dispersed into diuers Sections, as Namely, the Additional to the third Chapter of the Canonical Prophecy, and the XIII and XIV chapters, as they are added to the end of the Canoni­cal Prophecy: yet by the Coherence and dependency of them one on the other, it appeareth to be one continent Prophecy; reporting in Angelical Language the State of the Church and Faithfull, from those times to the End of times; vnder the Type of the Babilonian Captiuity of the Iewes, the onely faithfull Church at that time manifest in the world. And distributeth it selfe into IIII. distinct Passages or Periods very regardable. Namely.

• Dan. 3.
  I. A DIVINE PROTECTION of three Religious young men in a fiery Fornace.
• Dan. 13.
  II. A IVDICIALL DELIVERY of a chast [Page 9] wife distressed by Calumny of II. old Forni­cators.
• III. An INGENIOVS CONFVTATI­ON and Conviction of an IDOLA­TROVS CVLTVRE.
  Dan. 14.
• IV. A IVST RETRIBVTION executed on a tumultuous People,
  Vbi. 5.
  BRVTISHLY conspiring against their FAITHFVLL RVLER sent them from GOD.

And into such IV. Periods are the Times of the world thence ensuing exactly reduced, as appeareth by the Ex­plications of other Prophecies Canonical.

The first Period is of the Martyrdome of three young men.

VVHerein the first Circumstance is of these III. Noble men, And they walk­ed in the mid­dest of the flame. which if they bee ta­ken figuratiuely [A Definite number for an Indefinite,] Then is it to bee taken for that competency of witnesses, that should spring vp with one voice, confessing the Trewth of God in his Administration and Prouidence, That in the mids of all the Tumults and vexations of the world, it is directed wholly to the worke of his Mercy and Loue, to the Man in Christ, by his Spirit comforting and confirming them.

Secondly, if wee consider them Typically, it is to bee taken for the three Lawes Natural, Mosaical, and E­uangelical; which in the mids of all the Frowardnesses of [Page 10] worldlings, Al the workes of the Lord blesse ye the Lord, &c. doe by a sweete and melodious vnicent, publish the prayses of the Creator, to bee testified by the voice of the whole frame of the Creature, and parts thereof.

Thirdly, if taken Mystically, it putteth vs in minde of the present and ready Assistance wee injoy in the Per­son of the Manhod of God, by his Offices of Prince, Priest, and Prophet, in the Administration of his Prouidence ouer all his creatures, for our seruice and good. In assurance whereof, hee doth not faile to rayse vp vnto his Church in all Tentations and Pressures faithfull ones of all these sorts, namely, Princes, Priests, and Prophets, from time to time representatiue of himselfe, Ap. 1. walking in the middest of it.

Fourthly, if taken after the the manner of Parabolical History, it doth report vnto vs, vnder the Notation of the names of these three young Men, the threefold differen­ces of Men, as they are descended from their first fathers af­ter the Deluge. Iapheth Enlar­ged. Chananiah, Gratified with fa­vour frō God. Europe wholly, The greater part of Asia: Indies, East and West: South-Pole Lands. Shem. The name. Azariah. The helpe of God. Cham. Burnt with heate Mishael. God is with-drawn. Chananiah answering to the name of Ia­peth the eldest brother, whom (according to the Pro­phecie of his Father Noah vpon his name) it should please God to Gratifie with Largenesse of Earthly Dominion, (namely, the greatest part of the whole Habitable,) and to coinherite with the Blessed Shem in the Heauenly Pos­session.

Azariah answering to Shem the second brother, who was also (according to his name) to bee as the Name of Helpe from God, vnto the Generations of both his Bre­thren.

Mishael answering to Cham the youngest, who (ac­cording to his name also) was by the burning of his Fa­thers displeasure Excomunicate from any Society, and confined to a seruitude vnder the Church of Shem and Ia­peth, whereby God might be thought to haue withdrawne himselfe from him.

These in the mouth of Azariah the holy Shem, vnto whom the blessing (as is aboue saide) was most pecu­liarly [Page 11] alloted in his issue the Messiah, are summoned to beare witnesse, to the praises of Gods, who had beene alwaies a present Helpe to himselfe, and would now re­ceiue into fauour his elder Brother Iapheth, as hee had promised; and also returne and draw vnto him his yongest, whereof the forlorne seede of Cham had no Argument of Hope.

Which applicataon is to me the more approoued, in that Azariah representing the People of the Iewes sprung from Shem, (and chiefe Author of this holy Hymne;) doth name himselfe in the second place onely, after Cha­naniah, (his brother Iaphet) elder then himselfe ac­cording to Nature, though inferiour in calling accord­ing to the Blessing. And this song fulfilled in the Iewes, who being now againe brought into a fornace of Capti­uity vnder the Babilonians, Ps. 81. as they had before beene vn­der the Aegyptians, are made the Preachers of Gods Trewth by their Dispersion throughout the world. And the Nations thereby prepared and brought more flexible to entertaine the Mystery of their Reconcilement to God by Christ shortly to be reuealed.

Fifthly, and lastly, Prophetically it beareth thus; That whereas the Nation of the Iewes, the onely now-visible Church of God, were to be as the comnon thresh­ing floore, or fornace of Affliction, wherein the Peo­ples round about them should expresse their furyes: yet the trew Iewes, Rom. 2. whose Circumcision is not Outwardly of the flesh, according to the Letter, but inwardly of the Heart, and according to the Spirit; should be comforted by the Sensible Notice of Gods gratious care ouer them in their Reliefe from People of all sorts; whether of the Iewes in Azariah, Azariah. Ananiah. Publique Professors of God according to his written word, or of the Gentiles in Chananiah; such as (though far of) yet had some Light of the Trewth, wherein they reioyced themselues, and shewed Grati­tude vnto the Iewes the bringers of it vnto them; by the benefite of whose inclination, the Iewes were per­mitted [Page 12] freely their Sabbaths and Iubilees, and other Re­ligious Rites among foreine Nations, and vncircumcised People where they were scattered, Gozan. Chalac, & Ha­bor. 2 R 17. Act. 7. euen as far as Goesa­num, Colchis and Iberia, and the inland parts of Arme­nia most remote from their owne Countrey: and (as the blessed Martyr St. Stephen saith,) beyond Babilon. Or lastly, Mishael. of those Libertines and Pagans in Mishael; such as for their profanenesse hauing beene by the hand of God smitten into furies with Nebuchadnezzar, are compel­led to proclaime their owne shame, and Gods glory, though still persisting Incendiaries to the whole world be­sides.

Then Azariah stood forth and prayed, & ope­ning his mouth in the midst of the fire. 1. Pet. 1.7. & 4.12.The second Circumstance is of a Fiary fornace, which re­presenteth vnto vs, that fire whereof the Apostle Peter maketh mention; Originally poynting to the words of Moses, [His law to them was a fire] which for their try­al the faithfull were to passe, that they might come forth precious vessels for their Lords seruice, whose comming to Bridals, by his Incarnation and Humiliation did now hast­en, and they earnestly wish and waite for.

Deut. 33.2. The Kings ser­uants that had cast them in, cea­sed not to make the ouen hot with Naptha, &c.The third Circumstance is the Materials of the fire, Naptha, Pitch, Tow, and Vine-twigs, which doe de­signe vnto vs, that the Countrey where these were found, most kindly breed and manured, were to bee the most proper places of these Tryals and Combustions, and those were Babilonia, Persia, Chaldaea, Syria, Phae­nicia, Asia minor, and Aegypt.

The Angel of the Lord sm [...]t the flame of the fire out of the for­nace. Gen. 3.The fourth Circumstance is, of the flame beaten forth of the Fornace, which is the Combustions that the world was then shortly to bee cast into, which (as it was in the Beginning a Seraphim to the Tree of Life, separating be­twixt it and The Man fallen from his Perfection; so now) was to as many as by faith were restored to their first E­state, Ex. 13. Deut. 1. made a Partition (as the Pillar to the Israelites in their departure out of Aegypt) & a Lode-starre of Directi­on, (as it was to them in the wildernesse) to as many as will rejoyce in the Light thereof; but a sword consuming [Page 13] the vnbeleeuers (as was that from Heauen vpon Sedom, Gen. 19. 2. Reg. 1. and that vpon the two Captaines and their troupes that came against Elijah,) while in the meane space the ser­uants of God in the midst of these Combustions, walke Inuisible to the world, (as the Aire by Inflammation is made Intransparent, Not to be seen through. Zac. 2. God making it to them a fiery wall of Infinite extent for the Receptacle of his Church, an im­pregnable Rampart against them that are without, and a Gracious Communion of his Holynesse and Glory, by his constant presence among them. Thus to them is it a fire, not to burne, but to Illuminate, Purge and sanctifie them, but to the others, consuming and destroying.

The fifth Circumstance is, of the XLIX. The flame went out of the fornace 49 cubits. And it brake forth & burnt those Chaldeans that it found by the for­nace. Dan. 9. A Decade is the number of ten, as we vse to say A couple, or a brace for two, or a leash for three. Cubits of the fires rage, which is the Period of those outragious times; either answering to the LXX. weekes of the Ca­nonical Prophecie, euery Cubit fulfilling a Decade of yeares, from the time of the commandement giuen, for the re­turne out of Captiuity, as the Prophet had limited; Either else it is a Decade of Iubilies, in the end whereof, the trew Iubilie (whereof all the former were but Types) should bee celebrated, by the grant of Liberty from the Rigor of the Mosaical Law and Ceremonies, and from Sin, Death, and Hell (vnto which onely Enemies the man was obnoxious.) And this Liberty and Manumission to bee graunted Indefinitely and without Limitation, to as many as did content themselues, in the sober and pa­tient expectation and salutation of it, yet so far off.

That the Jubile is called the fiftieth yeare, Leuit. 25. will make no difference. For the computation of Iewes and other those Easterly Nations, being [Inclusiuè] accompting both the termes, as is the manner of Physitians in their Paroxysmes of sharpe diseases, (whereby appeareth from whence they are to acknowledge the Propagation of that Learning), And the computation of the Greekes (in whose tongue this our Prophecie is found written) be­ing [Exclusiuè] leauing out one of the Termes, it fal­leth out, that one and the same yeare in the Compute of [Page 14] Time, commeth to bee the fiftieth yeare vnto the Iewes, which vnto the Grecians and other Western Nati­ons is but the fortie ninth. As appeareth by this Dia­gram.

A figure of seuen sides, euery side conteining seuen yeares for the Iehudean Sabbath of yeares, which maketh forty nine yeares, In sort, that the first of the first Babbath, being reck­oned also for the last of the Iubilean Period ( as it is Leuit. 25.) maketh vp the full number of fiftie for the yeare of Iubi­le vnto the former, and the first yeare of the Sabbath follow­ing.

The second Period is of the chast wife.

IT was very fit that there should bee a large distance betwixt the Relating of the former passage, touch­ing the three Noble young Men martyred, and this next insuing. For there was a long course of Oc­currents to bee accomplished betwixt them; Euen so much as was to take vp fortie nine Cubits, or seuentie weekes of time, which (as was shewed before) were those foure hundred and ninety yeares, in which all the Prophecies ensuing that part (namely the third Chapter of the Canonicall Prophecy, whereto our former Progresse is subioyned) were to be fulfilled. And so the Connexion [Page 18] of these Passages which now follow, to set an end to the whole Prophecy.

The third Period is of an Jdola­trous Culture.

AN entrance is made into this Passage by a solemne Preface (for preparation) taken from the time, when, it is to be obserued to haue beginning. Namely after the change of the Imperial state.

Now in this Preamble, first is to be noted, When King Asly ages was laide with his Fathers Cyrus the Persiā receiued his Kingdome. that Lite­rally it seemeth a manifest absurdity, vnworthy the spi­rit of Prophecie, to make mention of Astyages, as per­taining to the State of Babilon. For albeit, that trew it is, that Cyrus succeeded Astyages in his Kingdome, yet this taken, as I say, according to the letter, is altoge­ther impertinent to the matters of Babilon. For Astyages was King of the Medes and Persians, and not of Babilon; And the succession of Cyrus vnto him, was in his owne right of inheritance to the Crowne of Media and Persia, for hee was the sonne of Cambyses a Persian, and Maudane the onely daughter of the saide Astyages, Thereof was Cyrus (by the Oracle) called [...]. A Mule, becaus he had a Persi­an to Father, & a Mede to Mo­ther. Gen. 10. Gen. 7. who was a Mede by birth: so that hee could by no meanes make title to the Crowne of Babilon, not from the very first dispersion of peoples vnto their seuerall seates. For Babi­lon came of Cham; But the Medes from Iaphet, and the Persians from Shem, and from these two later (as is shewed) came Cyrus. So that in this translation of the Empire of Babilon to the Medes and Persians, is no rela­tion to humane right, that Astyages should bee mentio­ned; But in it, is (first) accomplished the blessing of Noah vpon his two elder sonnes, and his curse vpon the younger; And (secondly,) the burden vpon Babilon from [Page 26] God in the mouth of his Prophets, personally calling forth Cyrus to the performance of it.

Isa. 44. & 45.In the second place therefore, the spiritual sense of this Introduction yeeldeth more Grace. For the name Asty­ages duely searched into, signifieth One, that not so by Iustice and right as by crafty Policy, and violent Tyran­ny hath the rule of the People; Astyages. Tyrannus. And such were those, that had the Empire of the world, and of the Kingdomes of the Heathen, in the time of their ignorance concern­ing Christ; vntil it pleased God to send and set ouer them Cyrus, the Substitute of his Heire (as the name bea­reth), Cyrus. Pro-haeres. Psa. 2. And Daniel did eate at the Kings table, and was honored aboue al his friends. namely Christian Princes, the Lieutenants of Christ Iesus, the Heire Apparant, and Lord Paraumont of Heauen and Earth; which as they acknowlage to Reigne by God; so they conforme the whole Reason of their Gouernment to the Plat-forme of his Law. Know­ing that wherein so euer their Lawes are not Regulated by it; their Rules are Tyrannicall and inordinate, how faire a shew soeuer they make otherwise. And in this sort is Daniel taken into presence and conuersation with the King and State in Babilon.

Thus then (by this Preface) we are prepared to vnder­stand, when this Idolatrous Culture is timed to be in Babi­lon. Namely, after the change of the Empire thereof, from vnder the Curse, to pertaine to the Promise; that is to say, from Heathenish Idolatry to the Confession of the liue­ing God in Christ; and yet the seate of the Empire conti­nueth still in Babilon; which because it was not found in the old Babilon: for it was vtterly ruined and desola­ted, and so continueth euen to this day (in order, as to Impery, as appeareth by that which hath beene saide before). Therefore it must of necessity bee verified in the NEW; and this Idolatry, spoken of it (not as it was before [Ethnique] But) as it is now become Christi­an, and had sworne Homage and fealty to Christ, in Con­stantine the Great, the Christian Cyrus of the Empire, and in Lucius our Christian Cyrus of this Land of Albion, and [Page 27] so of other Kingdomes respectiuely. And thereupon commeth into question the Idolatrous Culture of the Ba­bilonian, whereof this third Period hath to speake of.

In which, the first thing to be considered is, The Babilonians had at Idol cal­led Bel. of the Jdol Belus or Bel. The Appellatiue [ [...]] if it be ta­ken after the Original vse, for [Rei verae effigies], the shape of a trew thing. (For so it is saide, that the Lacedemonians did carry about [ [...]] the Idol of their dead King in a bed well adorned or set forth), And the name Belus for the proper name of the first founder of that Empire; then doth it in Prophetical Language import, that this second Babilon should (notwithstanding their professed conuer­sion to Gods Lawes, and to Christianity) still hold in ad­miration, and euen to Idolatry, adore the Heathen Poli­cy of their founder, (as Belus was to the old Babilon) and his Successors, in their National Discipline. Which how trewly wee finde euen to this day verified among them, is so manifest; as I suppose it would seeme superflous to men of knowlage and vnderstanding, to haue report made vnto them of it, whether in their Lawes Ciuil, Oe­conomical, or Moral.

(For this point and some others, I haue chosen to referre the Reader to the obseruation of particulars, as they are ob­uious in many that haue formerly written to those purposes, and passe by the instances of them my selfe, least I might both bee thought to haue drawne the waters of other mens Foun­taines into mine owne Cisterns; and also that the labour selfe might not grow to a greater bulke, then that might bee no way greiuous to the meanest to purchase it.)

And these lawes (though not according to their Writ­ten tables, yet to the Acception of their Brutish spirits) so inuiolable, as were the Lawes of that Dracons, of whom it is saide, hee wrote them not in Inke, but in Bloud. Witnesse the seuerity of them, vpon their owne children, yea, vpon their owne selues, in case of breach of their Lawes, though perforcely committed.

[Page 28]But if the Appellatiue [ [...]] bee taken as by a Se­cundary Intention, for the Representation of a feigned thing; And the King worshipped it, & went dayly to honor it. And this Name [Belus] be drawne from that common Name of Bahal after the Radical Hebrew, or Be­el the Chaldaean sprout thereof, and vsed for any Lord hauing and exercising Diuine Power and Right of Pro­priety ouer Persons or things; Then doth it discouer vnto vs, in what steede these New-Babilonians should hold the faith of God in Christ. Namely, with such Reference vn­to Imaginary Patrons and Coadiutors (if not chiefe Au­thors) of their vowes and prayers in special to bee obser­ued, as should bee best for the promotion of the cause of their Politique respect in general.

Now what is the multitude of their Canonized Interces­sors (howsoeuer in shew they serue to set Forth their vo­luntary Deuotion and Humility, Colos. 2. as to the Particular) o­ther then (for the trewth of it in General,) like to their owne Countrey North-East winde, the more lofty, the more cloudy? Ater thit expel­lens mendaci nu­bila statu— Cae [...]ias. So doe they as juglers lift vp their eyes most fixedly to Heauen, thereby to draw the spectators eyes to accompanie theirs, when they the meane while may the more vnperceiuedly bring to passe their Legier-du-maine, and earthly ends. Namely, to get credit where they most purpose to deceiue, and to purchase opinion of loue and frendship, where they seeke soonest and most summary destruction.

And that this is to be vnderstood of them, The se­cond thing to bee considered, In that same place was a great Dragon, which the Babilonians worshipped. (Namely, the trew and liuely presence of this their Imaginary Belus) doth make to appeare, which is (indeede) found to bee a Dragon. And euen so is their Relligion made in shew to bee Hu­mane, Reasonable, Gratious, Godly, as by the Idol. But is in trewth Bestial, Cruel, Bloudy, Deuillish, as by the Dragon, whereof let none others but their owne Re­cords be brought forth to witnesse.

As in Diuine letters, the Character of the Diuel is a [Page 29] Dragon; and Idolatry called Deuils worship. 1. Cor. 10. So in Pagan-learning the Hieroglyphique of Witch-craft (which is the Inuocation of Deuils) is a Dragon, ( as by the Poet-Nunc ego Medeae vellem fraenare Dracones-) To intimate, that the Man that doth either set vp, or so much as conniue at Idolatry, doth thereby make himselfe fit, both to worke, and to bee wrought vpon, by Witch­craft. Whereof what plentiful Instances wee haue had in the New-Babilonian Idolatry, I suppose none but the deafe Neighborers of Nilus ouerfalls are ignorant of.

Secondly, if there bee any that will needes haue this Idol of Belus, to expresse the whole of their Relligion, There were spent vpon this Idol e­uery day twelue great measures, &c. to stand in the worship of those trunkish Gods they call vpon, and the Realty of this their worship to bee the ser­uice of the old Dragon the Deuil; Or thirdly, if any will otherwise haue the Idol Belus to bee that Great Mounta­bancque their Pope; and the Dragon that Infernal Conclaue of Cardinals, whose onely breath doth enliue that Idol; Or if there bee any other light here in emparted to others of my brethren in the Ministery of the Prophecie of our Lord and Master Iesus Christ; I will not refuse to joyne with them, so farre forth as they make the parts to a­gree and moue together, as in this they are found to doe.

As wee haue hitherto beene enformed touching the forme of this Idolatry: so in the third place wee are taught, what to esteeme of it in respect of the end, and that is ex­pressed in phrases of speech pertaining to foode, where is to be obserued, that to the dead Idol is offered an vnmea­surable dayly allowance of meate and drinke; whereas it could not be vnknowne to any Reasonable creature, that the Idol could take none. And on the other side, the Dragon was acknowlaged to liue by foode, and there is none found to bee offered vnto him. And such are the ends of this their double dealing Impiety, according to the saying.

[Page 30]For the former their Belus or Belly-god, doth set forth their insatiable Couetize, according to the word of their chiefe Minister: ‘Non sufficit Orbis.’

And the later their Dragonly policy sheweth their vnli­mited Ambition, whereby they haue in conceipt already swallowed vp Heauen and Hell, and yet are not satisfi­ed.

But God be thanked, it is not found in our Prophecy, that either of them taketh any sustenance. For [Babi­lon is fallen, Ap. 18. it is fallen,] and that by Daniel, first disco­uering vnto Christian Princes and Magistrates, the sly conueighances of these Babilonian Impostures. And se­condly, remouing the preiudicate conceipt of their im­pregnable force and strength.

The former, (Namely, the discouery of their Abu­ses) is by tracting their footsteps in ashes. Daniele comman­ded his seruants to bring ashes, and these they strawed, &c. And ashes is that which is left of the dissolued bodies of the dead, whe­ther Animals or Vegetables. So did the discreete wis­dome of Relligious Princes, by the aduise of our Daniel (the iudgements of God) search into the ashes, that is to say, into the Records and Memorials left of the Decessors of these Priests of Baal, and the fruites of their workes while they liued; And discouered whereto tended all their Hipocritical shew. Namely, to deuoure the whole earth, which how trew it is in them, let the dead speake, as in all the world ouer, Dan. 7. so more specially in these parts wherein wee liue.

For France let the whole Treatise of La Cabinet du Roy de France, &c. bee viewed; And for Germany, the Articles of the Diet at Wormes, Anno. 1521; and at Noriberg, Anno. 1523. be considered. And for Eng­land, the sundry passages of Fox in his Martyrology, and of Iewel in the defence of his Apology, and diuers others be called to accompt, as the footesteps of those times in ashes, and it will appeare, that the greatest part of the wealth and treasures of these Lands (and consequently of all the King­domes [Page 31] in Christendeme) were in the hands of their Par [...]i­zaus, which (as horseleaches when they are filled with bloud) this Belus and his Dragon did by salting and poudering them, make them to disgorge into their cofers.

The later, namely, the ouerweening of their irre­sistable power, is voided by the vse of a Medicinal Pil ministred to them which, as it is not foode to giue nou­rishment to their Nature, but Medicine to worke vpon and alter Nature. So there is no hope by faire meanes to preuaile with them (for Improbitas nullo flectitur obsequio) but the Humors abounding in them must bee met with and subdued. As appeareth by the Ingredients. First; Daniel tooke fat, and pitch, and haire, and boyled them together, and made lumps thereof. This did he put into the Dragons mouth, & so the Dragō burst in sunder. all of them are things not suffering Putrefaction easily.

Next they are euery one in their kinde, apt to joyne with the other of them; so that while their Natures in themselues remaine vndestroyed, it is very hard to seuer them one from the other.

Thirdly, they haue a glutinous and clammy quality, wherby they are hardly remoued from the place or thing, whereto they are once made to cleaue.

So that by the Ingredients of these Pils are three princi­pal vertues commended to vs, by which this venimous Beast is to bee destroyed. For

Their Incorruptiblenesse of themselues, doth betoken vnity.

The Inseperablenesse either from other, doth designe secrecy.

The Vnremoueablenesse from whereto they are apply­ed, is Constancy and Perseuerance, which the Daniels of Nations in their Councils are to vse for performance of this Rare Cure.

Those that wil in a more literal manner haue it vnderstood, that these Materials, being of special vse in Sea seruices (as the Tallow for speedy way, —Natat vncta carina. the Pitch for stanch­nesse, and the Haire for defence against Orcs and gnawing Wormes,) doe intimate the manner how this Dragon is to bee taken out of the way. Namely, by a Nau­tical [Page 32] expedition against the Den of his abode; these doe herein commend vnto vs the vertues of Integrity, Secricy, and Expedition.

And so vpon the Mater both these come to one, in Point of Performance.

The forth Period is of a tumultuous Conspiracie.

AS to a turbulent enterprise among the multitude, it is not found, that they vse any precedent consideration, either touching Motiues, Manner of doing, or Ends, but ‘Quâ data porta ruunt —’

They are cari­ed headlong, they neither know nor care whither: When the Babilo­nians heard it, they were won­derous wroth & gathered them­selues together against the King So needed not any Preface by way of connexion to bee inter­serted, betwixt the former Period of those Babilonians sub­posed wrongs, by demolishing their Idolatry, and this of their vnquenchable thirst of Reuenge; but that the Hint of that, should (according to their Brutish Natures) ne­cessarily draw on their outragiousnesse in this, to their owne confusion.

In which we haue first to consider, that by these Tumul­tuous Babilonians are designed, what inordinate Conspiracies the Sectaries of the Mystical Babilon would enterprise, now that they are made headlesse, by the conuiction of the dead truncke of their Idol Bel-Pope, Saying deliuer vs Daniel, or else we will destroy thee and thy house. and the Ignis fatuus of their Cardinal Dragons Conclaue. All which their In­tendments and Conspiracyes are against the Church, vpon pretence of maintaining their old (Antichristian) Rel­ligion and Policy, which the trew Church of Christ doth indeede mainely oppose.

Secondly, In the Den were seuen Lyons. the seuen Lyons are an Heptarchy of an Ido­latrous people which shall bee by these Antichristian Ba­bilonians in all places stirred vp, Ier. 51, 17. as brute Beasts exaspera­ted by famine, to the spoile and deuouring of the Church.

[Page 34] They cast him into the Lyons Den.Thirdly, the sixe daies or weekes-worke of the Pro­phets imprisonment is, a terme of time in which Profes­sors of trew Relligion shall (notwithstanding) be giuen o­uer to be drawne into brutish and prophane courses and waies, and to the compassing of earthly ends, as worldly mind­ed men doe in the weeke dayes, to the labors and cares of flesh and bloud; without any reference of their workes, to the setting forth of Gods glory.

Vpon the seuenth day the King went to bewayle Daniel.But on the seuenth, that is the Sabbath day; name­ly, so soone as they settle to a serious reformation of themselues in the seruice of God according to his will and ordinance; they shall bee released and rewarded (for that they haue suffered) with double honor, according to the rites of the Sabbatical Culture.

Fourthly, the shutting of the Lyons mouths is, the louing care of the Almighty ouer them that feare him and trust in him, When he came nigh the Den hee looked in, & be­hold Daniel sat in the midst of the Lyons Num. 24. whereby notwithstanding their many Er­rors and wrenches betwixt God and them; yet are they (by his holy hand holden ouer them) safe amidst those furious people, and that in recompence (whereunto these people are guided by God, as Balaam was to blesse the Israelites) for the inuitation they had by them, to the acknowlagement of Gods glory and power in the first Period.

There was in Iewry a Prophet, called Habaq.Fifthly, the foode miraculously brought by the Pro­phet, may bee taken for the Succors that by Gods Proui­dence shall come vnexpectedly to the faithful from farre, and very swifty and strongly. Or else it may bee according to a moral vnderstanding, taken for an admonition to the faithful, that they make recourse to the gracious medita­tions deliuered by that Prophet (literally to the Iewes, but Mystically pertaining to all faithfull Christians in that case), as vnto the spiritual foode of their soules, the word of God therein. Namely, that albeit God doth chastise his Children by the rod of the wicked, as here in the Per­son of Daniel: yet they should not therefore fall from their hope, as here hee may bee saide to speake vnto Daniel; [Page 35] But that [the godly and iust shall liue by their faith] and contraryly, the Impious, Oppressors, Habaq. 2. 4. Idolaters and Ty­rants, shall perish in their sinnes. And this is the summe of that gracious Prophecie, which how fitly wee may per­ceiue it to appertaine to this state of the Church wherein Daniel is now made to bee; euery good Christian may see.

Sixthly, Daniel deliuered, He drew him out of the Den and cast them that were t e cause of his destructi­on into the Den, and they were deuoured in a moment before his face. and Lyons deuouring the Babilonians, is the turning of those peoples hearts and forces against those Babilonians that had stirred them vp to destroy the trew seruants of God, which when these faithfull ones shall behold, they shall tryumph and giue God the praise.

Seuenthly and lastly, one thing is to be added which is not in the Text. For though it be not expressed, yet is it of necessity to bee vnderstood; And that is how our Prophet spent all this time of his Bondage with the Ly­ons? which out of Decency and Analogy with other Saints of God in like cases as Manasses in the Dungeon, 2. Chro. 33. Iona. 2. Dan. 3. 2. Cor. 11. Ionah in the Whailes belly, Paul in the depth of the Sea, and the Young men in the Fornace, (as in our first Period) must be vnderstood, to haue beene first in Reconcilement to God, as touching former delicts (considered in this place, not altogether so much in respect of himselfe, but specially in the Person of his Nation; as hee doth also elsewhere). Secondly, Dan. 9. in thanksgiuing for his present preseruation, and Petition of reliefe and comfort to bee continued; And thirdly, in Prophetical exultation vpon stedfast assurance, that hee shall be in good time deliue­red, and his Enemies taken in the Pit they haue made for others. And many meditations doe wee finde of this kinde, both in the booke of the Psalmes, and o­therwhere, Psa. 3. & 4. dispersed through the whole volume of the Holy Records.

The first Corollary.

IN the meane space; the Light that this Parabolical Prophecie doth illuminate vs with, is: That all the members of the Church of God generally, and euery one seuerally bee hereby informed to a due conside­ration of the state, wherein they presently stand; either for their spirit of their inmost conscience, or for the priuate of their worldly state, or for the publique of the politique society, wherein they liue. And that they doe accor­dingly dispose of themselues. First, whether suffering Period. 1 in the fornace of Gods tryals, that they abide constant, rather to dye then to fall from their hope. Secondly, Period. 2 whether brought into vndeserued Obloquy, that they pacify themselues out of the testimony of a cleere conscience. Period. 3 Thirdly, whether in Authority, that in the first place, they aduance the honor of God, that hath aduanced them vnto honor aboue others. Or lastly, whether in the Period. 4 midst of a Brute-hearted generation, that they bee not a­ny way dismayed, but cheere themselues, in assurance, that the power of their Aduersaries is limited, and shall not bee able to stretch it selfe farther, then shall bee for the honour of God, and good of his faithfull seruants. Re­membring this withal, that so long as wee giue our selues ouer to the Pursuite of our priuate ends, so long shall wee bee left to the danger of these our Brutish Enemies. But so soone as the Day-starre of the Lords Sabbath shall arise in our Hearts, and wee by the conduct thereof, seeke his face, leaueing our owne selfe wranglings: Psa 148. Isa. 60. Ap. 21. The whole creature shall ioyne with vs vnto a perfect celebration thereof. And of that Sabbath day shall be no Sun-set: for Christ our righteousnesse shall euer more and more lighten vs vnto Triumph, 1. Cor. 15. and treading downe of our Enemies, Death, and all, vnder our feete, in him and by him. Amen.

Here is in this Quadripartite Parable described vnto vs a fourefold state of the man in Christ.

The first is the state of Nature, Natural Propa­gation. originally deriued vn­to him from his Parents; touching which, are the the words of the Prophet: In iniquity was I formed, and conceiued in sin. Out of the remembrance whereof, Psal. 51. so long as hee beholdeth himselfe as in that state, The fyary for­nace. he find­eth nothing in himselfe but fights (of his owne guilty conscience) within, and feares (of the whole Creature cal­ling for Iustice against the Man for his abuse of them) with­out; Thus euery where bearing about in the body, the dying of our Lord Iesus Christ by his afflicted spirit. 2 Cor. 4. Onely the zeale of his inward LOVE, the feruor whereof is farre more mightie, then to be inuaded by outward and Elementish considerations, maketh him a freshure, as vnto these young men in the midst of the flammes in the first Period.

The second is, Adoption and Spiritual Rege­ration. the state of his Adoption and Childhood in Christ through Grace. By the meanes whereof, euen in his greatest weakenesse, hee saluteth (as it were a farre of) the louely Reuelations of God vnto him, in such liberal manner as hee is ouercome, and in feare to bee puffed vp by them. And therefore it is good for him, The false Iudges. yet to indure the buffetings of Satan, 2 Cor. 12. whereby the Testi­mony is sealed vnto him, that the grace of Christ is suffi­cient for him, as the Chast wife doth in the second Period.

The third is, Man-hood and Strength. his full growth and strength of manhood in Christ, whereby hee is able with all Saints to com­prehend, what is the bredth, length, depth and height: Eph. 3. and to know the loue of Christ, which passeth all knowlage. And therefore from the former Period, of being able to Suffer, hee is now growne to bee able to Doe. Namely, to cast downe (Belus) Imaginations, 2 Cor. 10. and euery high thing that exalteth it selfe against the knowlage of God, and to bring into captiuity (the Dragon, and) euery thought to the obedience of Christ. So that by times, [Page 42] euen at his first comming into the entertainment of Cyrus (Christ risen, Belus and his Dragon. ascended, and reigning in him) hee taketh away all the vngodly out of the Land, and doth cut of all the wicked doers from the City of the Lord. Psal. 101. And this Citie, is not onely his outward ranke in the world: but the inward man of him, as hee is the Temple of the Holy Ghost, and those wicked ones are the many bayts, suggestions, excesses, and wants, as well within him, as round about him. In all which, hee now can say with the Apostle, Phil. 4. I can doe all things by him that strength­neth mee, as wee finde it the part of all Daniels to doe, in the third Period.

Perfection.The fourth is, the glory of the mans consumation. By the which [ although hee doe yet walke in the flesh (assayled on euery side with the spurres thereof, as with so many Lyons), 2 Cor. 10. notwithstanding [hee doth not warre after the flesh] that hee should stand in feare of them, The Den of Lyons or bee an­noyed by them, because hee liueth in Christ. And for as much as hee is able in the brightnesse of a good conscience, to beare witnesse to himselfe with the Apo­stle [I haue kept the faith;] 2 Tim 4. therefore doth hee conclude, that [neither tribulation, Rom. 8. nor distresse, nor persecution, nor famine, nor nakednesse, nor peril, nor sword, shall seperate betwixt Christ and him.] For in all these, wee are more then conquerors, as wee finde Daniel amidst the Lyons, in the fourth Period.

And euen this very Mysterie is it, that a right learned and vertuous Mr. Edmund Spencer. The great con­tentment I some­times enioyed by his Sweete socie­ty, suffereth not this to passe me, without Respect­iue mention of so trew a friend. Sine nomine Cor­pus. The young men in the fyar. Gentleman hath so liuely decyphered, in his Legend of the Patron of trew holinesse, the Knight of the Red-Crosse; whereby, and by the rest of those his louely Raptures, hee hath justly purchased the Lawrel of honorable memory, while the Pilgrimage of those his wor­thies are to indure.

Hee there hath brought forth our Noble Saint George; at the first onely in the state of a Swayne, before his Glo­rious Queene cast downe on the ground [Vncouth, vnkest] Vnacknowne, vncared off as a dead trunke, and onely fit for the fire (as in our first Period).

[Page 43]But when hee had arrayed himselfe in the Armor of his Dying Lord, his presence is then become Gracious, The Chast wife accused and fre­ed. and his Person promising great things [as one for sad in­counters fit]. Belus and his Priests suppres­sed. Which hee first Passiuely (as in our second Period), and after Actiuely (as in our third Period) doth so victoriously passe through and finish; that at the length (as in our fourth Period,) hee is become altoge­ther Impassible, Daniel amids the Lyons vntouch­ed. whether of Assalts of the fraylety of Na­ture within, or Affronts of Aduersaries without, as be­ing fully possessed of that Kingdome, against which there is none to stand vp.

The second Corollary.

BY that which hath beene saide, is made manifest, how exactly these Apocryphal Prophecies of Daniel doe agree. First, with the Prophecies, Sacra Scriptura dum narrat gest­um, trodit Myst­erium. Para­bles, and Prophetical Histories of the Canonical Scriptures.

Secondly, with the gracious Speculations and Obserua­tions of the Religiously learned.

Thirdly, with the Accomplishments of them all from time to time. And so (according to the Law, that In the mouth of two or three witnesses the trewth be stablished) how worthily they haue to chalenge to themselues, Deut. 19.5. their ancient place and right. Namely, if not to goe [promi­scuè] with the Sacred Scriptures, as they formerly did; yet to hold their attendance on them inseperable, aboue all other writings whatsoeuer. And how dangerously any shall presume to diuorce them, which haue beene found yoaked and drawing together, so many ages of the Church of God, inconstant and vn-interrupted succession. Where­by their coupling together, may be judged to haue beene the worke of God, and not of man.

But for farther confirmation of a thing already so ma­nifest, let vs adde [ex abundanti] one Testimony more, [Page 44] whether as necessary as the former, I forbeare to say, cer­tainely no lesse Gracious.

The wonderfull Light (I meane) exhibited vnto vs from Heauen by the late Prodigious Comete, according to the seueral differences to bee considered in it. Namely,

• 1. The Influence of its Compound receiued from the Aethe­real bodyes.
• 2. The peculiar motion allotted vnto it.
• 3. The large progresse ouer the heads of so many Nations.
• 4. The sundry constellations it visited in progresse.
• 5. The different Extention of his trayne.
• 6. The great distance of it from this Habitable of Mortality.
• 7. Lastly, the place of Exspiring and Disparition.

In all which it hath by Diuine Characters and Lynes drawne in the Heauens (that all Mortals might by them be made Inexcusable) preached vnto vs, the Approach and Accomplishment of those workes of the Creators proui­dence, which were so long before ordained and reuealed, that they should bee performed in their due time. To the worldlings, and to them that put their trust and con­tent in the vncertaintie of Transitory things, Dismal and Desolatory, according to the word of God by his Prophet, [They shall say to the Mountaines couer vs, and to the Hills, fall vpon vs.] But to the trewly faithfull, and those that haue in Christ, crucified themselues to the world, full of ioy and comfort, according to the word of their Lord, [when these things begin to come to passe; Luc. 22. then looke vp, and lift vp your heads; for your Redemption draweth nigh.

For proofe whereof, let vs make a Superficial Essay of some few.

Ara, Lar. [...]The Original of it, esteemed neere to the Constellation of [The Altar,] and as it were bred out of the smoake ther­of; As it seemeth to declare that the worldlings vnder pretense of Relligion did put themselues into Secret Combi­nations and in manner of Relligious vowes for the Prosecuti­on of their pernicious calumnies, and vniust Persecutions against their Enemies the Faithfull now more then euer: Sap. 2.12. [Page 45] So in like manner it putteth the Godly in mind of the Glo­rious Altar from vnder which the Soules of the Blessed Martyrs cal for vengeance; Ap. 6. and the Gratious answere they receiue for Confirmation of vs that are left behind.

The Influence it receiued from the Planetary Lights in the Generation of it as in the Euil, Oppos. with [...] Coniunction with, ♂ and ☿. it sheweth their ouer-growne Frowardnesse, Infidelity, and Rashnesse: So in the Pious it portendeth their Constancy, Princely Patience, Martiall valor and boldnesse, and Ingenious Compasses for their discreete and Conuenient Ends.

The Lustre it gathered at the first by Reflection on Cauda Pauonis as in a Mirraur sheweth that notwithstanding the Pretext of Holinesse the Hypocrites make: Cauda Pauonis. yet it is wholy to aduance the Painted plumes of some whether Peacocke or Austriche, that display their gay fethers more for vaine shew then for any gratious vse they put them to.

The Constellations is passeth through; Lupus and ♏. First Wolfe and Scorpion, in the Euil is signe of their Rabide and veni­mouse Implacability against the Saints; But in the Good their Inward Ardor in Piety towards their Godly Generati­on as Iacob fortelleth of his Louely Son the Wolfe Beniamin; Gen 44. and their outward help from God against their Enemies, as was vnto the Israelites amids fiery Serpents, Scorpions, Deut. 8.15. and drought in the wildernesse.

The not appearing of the Comet during his being vn­vnder the Constellation of Libra (because he was then vn­der the beames of the Sun) doth touching the Euil, In ♎ sub radijs ☉ is. testi­fy the Summons of them to declare, and a Compulsion of them to speake openly their Designes, by Legall Proceed­ings, Ambassyes, Treatyes, &c. The trayne of it towards ♍. which (by the pro­jection of his Trayne to the Characterisme of Virgo) are then manifested to be intended against the Church [eo nomine] as it is the flocke of Christ: ☉ is motus a ♏ in ♐. Motus Cometae a ♏ in ♎ & inde ♍ versus. On the other side to the Good it sheweth that howsoeuer by the Sunnes going forward (according to the Order of the Signes) in the Zodiaque, and the Comets Retrogradation (against the Order of the [Page 46] Signes (God doth seeme to leaue the wicked to their Counsels, with free liberty to pursue them; yet doth he neuerthelesse impose a Seuere restreint of their Malice by Order of Iustice, that it shall not bring any damage to his Spouse the Mayden-Mother Queene his Church.

Serpens.Herevpon the Comete by his Northward way is carri­ed to the Serpent by which he is stung and pricked forward (for then the Comete is seene in the Mornings▪ and his Motion is become most swift) shewing that the Euil find­ing their Projects frustrate in manner as is aboue shewed, should change their priuy Conspiracies into open Hostilities, which they should pursue in most violent manner, & by the greatest strength they were able to make or procure: But to the Godly it sheweth that by meanes of the Noble Serpent [Dan the Iudge] the more Expedition and Strength their Enemies should vse, Gen. 44. the sooner should they be dissolued and vanish by the Chariot and Horse-men of Israel, 2 Reg. 13. as the Comet in his comming to Bootes and the Rest of those Polar Characters is seene to languish: Arctophilax &c. And so by a slower Motion and through a Part of the Heauens not honoured with Constellations (as through a Desert of Ob­scuritie) Vrsa maior &c. to hide the head.

Cauda Draconis.Lastly, the Comet drawing to the taile of the Dragon is by the Light of the New Moone (then gathering strength) wholy darkned, Nouilunium. his body dispersed, and his fire quenched. Shewing that howeuer the Euil doe yet a third time seeke to gather more new poyson from the Old Dragon (and the Purple Harlot his Rider the founder of all their Practises) yet it shall not be her Nasty skirts that shall serue to releiue or shelter them, but by the Brightnesse of the Church, comming forth as a Bride out of her Chamber, Cant. 6. Gratious as the Morning, faire as the Moone, pure as the Sun, and terrible as the Banners of Ma­chanaijm (Men and Angels, Gen. 32. or Angelical Men) they shal be vtterly frustrate and end in a Smoke and Stench as the Comete then did.

[Page 47]These few (as I said) haue I for an Essay thought good to touch vpon: which how trew they haue beene vnto vs thus farre, and how fully they doe square with the Captiuity of our Prophet in his last Period I neede not en­large. As also that (no lesse in euery ones Particular then as before in the Generall) it is in the faculty of Men to make vse hereof (if they list) to their Priuate counsels.

Neither let any vnderprise these as no more then volun­tary Applications: For if they thinke that eyther the Names first allotted to these Constellations were [Sine Nu­mine] things wherein God had not a Speciall hand; Or that they were not so Distributed into Characters by Diuine Inspiration; Or lastly, that these Caelestial Appa­ritions haue not Reference nor Enterview with this Habi­table Orbe: Let all such vnderstand, that how much so euer knowlage whether of Humane or Diuine Letters they haue scraped vp together: They haue not yet so much as by sight aloofe saluted the threshold of Trew wise­domes Sanctuary. Pro. 9.

The Conclusion.

NOw therefore for Conclusion, let euery one as he ten­dreth his trew & Aeternal good, settle himselfe thrif­tily & carefully to search into his owne heart, & that with­out wearinesse or Intermission, vntil he finde in which of these 4. wayes of our Prophets Parables he standeth, & ac­cordingly shape his Course. With this rest to be laid vp, that if in order as to the Church, he finde not the world vn­to him as in one of these States; or that in order as to himselfe, he beare not himselfe as by these precedents he is informed; The same man hath no comfort out of this Prophecy, nor out of any other that doth Analogize with it.

And such are the scorners of these times, whom the God of this world hath so blinded, that they begin to say a­gaine [Page 48] as some did of old [where is [...]] Things are to day as they were yester [...] [...] shalbe to morrow as they are to day. [...] If we shal be sa­ued we shal be saued, let vs liue as we list, and so moch at Reproofe and hate the Reproouer.

Oh that there were not so many of them in these dayes, which turne the sweetest juices of Wit, Learninge, Tongues, Fauor, Strength, Honor, Wealth, Place, yea Relligion and all into the floaty Gall of vpbraiding and contemning others. As I surmise there wil not be wan­ting some that wil doe of this my Labour: vnto whom (if any be) I reply none otherwise then thus; That there are yet other things enfolded in this Prophecy per­teining to the Influence of a Different Climat, Mundus alter & idem. which by the Rule of Prophetical wisedome; and Sacred Sobriety in Spiritual matters are not to be entrusted to Paper and Enke; 1 Ioh. 13. and therefore haue I in them followed (I hope vpon good warrant) the Apostles Rule of Reseruation. Now my request to these men is, that they first please to make Essayes of their owne Illuminations vnto the Disco­uery of those things. Which if they atteine vnto, it shal be to me a double comfort that I shal enioy their brotherly concurrence, whereby more hopefully then by my sin­gle strength may be endeauoured the shortning of those Dayes which our Sauiour hath declared out of his incom­prehensible loue and care ouer his Elect to be expedient that they be shortened vnto which worke euery good Christian is bound to conspire.

And herein I doe in the bowells of Christ Iesus desire these my deere brethren, that laying aside al bitter­nesse and superfluity of Malice they wil joyne with me; That so in them and in me and in al that loue the comming of our Lord may be heard the Melodious Harmony of the Angels Singing, GLORY TO GOD IN THE HIGHEST.