Gaudenus de Episcopatu: Gauden about Episcopat.

LEt Dr. Gauden a learned Divine (ful of piety, and free Appendix. from partiality) moderat the matter: who in his Ele­gant Apology for the Ministry hath thes passages in sundry places. He dotes not on any dross or rust which antient vene­rable Episcopacy may in many revolutions of ages easily con­tract, and be as easily cleered: nor likes thes rigid reformations, which som rash, envious, ambitious Presbyters driv on: who know not how to shav their Fathers Beards without cutting their Throats, pair their Nails without cropping their Hands; nor as unskilful Chymists refine from dross without consuming what is Pretious: nor as blind Empirics purge bad Humors without casting into bloody Fluxes.

Our Lord Jesus Christ the tru Messias (Son of God, Angel of the new Covenant, the great Apostle, Bishop and Father of our Souls, Author and Finisher of our Faith, Suprem Lord and King, Eternal high Priest. and unerring Prophet of his Church) was sent by G [...]d the Father to perform al Prophecies, fulfil al righteousnes, and settle a visible Ministration of holy things in his Church: who cam not in his own Name as Man to be Mediator, or to take the Honor of Prophet, Priest, and a King over it; but had his Mission from the Father by evident Witne [...] from Heaven, both before and at his Birth: but more eminently at Baptism by the visible Shape of a Dov, and au­dible voice; This is my beloved Son in whom I am wel pleased: being annointed with gifts of the Holy Ghost abov al as Head of the Church. Thes were attended with infallible Signs and Wonders, while he taught the Mysteries of his Kingdom, and instituted holy Rites to distinguish his Church from the World, by thos Seals and Pledges of his lov, in dying for [Page 94] the Faithful, when he shed both Blood and Water on the Cross. Which having personaly accompiished as to the me­ritorius part of his Ministry, he being no more to convers in a visible Human presence on Earth, did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles afore­chosen, as Stewards or Ministers of his Houshold, instructing them on what fundation of Faith to build his Church, and by what Sacramental Signs to confirm Beleevers; bidding them to Teach and Baptise al Nations, to ordein Disciples that should succed, and so breathed on them: promising to send his Spirit (as he did after his Ascention) and to be with them til the Worlds end. This cannot be meant of their Persons who shortly died, but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission: for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs, filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others, for propagation and perpetuity therof. Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church; an Act of his Kingly power in governing it, and the fruit of his Priest­ly care for a right Liturgy, or Officiating to be stil conti­nued by an holy Succession of Evangelical Ministers in his Name; to Teach, Guid and Govern it in al holy Duties. He made Apostles, Prophets, Evangelists, Pastors, Teachers for the work of Ministry, and edyfying of his body: who had divers gifts, as be several parts in our body; so that al are not Prophets or Pastors which are Beleevers or Members, as every bodyly part is not an Ey, tho it partakes the same Soul, as Be­leevers doo the same Spirit in differing ministrations: of which Gifts thos only are to Judg, whom the Spirit sets Successivly in the Church with power to ordein others: without which divinely constituted Order began by Christ, derived to the Apostles, and delegated to their Successors; the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies, Sects, Schisms, and blind Baiards, as such mishapen prodigies start up daily: who having cast off Sacred [Page] Order, doo in their varieties exced the promiscuous produ­ctions even of Afric.

The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples; and took care to ordain others which should so doo after them; distributing their own labors into several Churches; som of Circumcised Jews, others of Gentils, among whom they exercised Divine power and Au­thority with al fidelity, as Christs Ambassadors, Heralds, and Laborers in his Husbandry, or Espousers to make a Mariage betwen Christ and the Church: which office none without do delegation might presum to perform. During which primi­tiv purity, they ordeined Elders in every City and Country, charging them to fulfil the Ministrey and feed their Flocks (both in tru Doctrin and good Diciplin) over whom the Lord had made them Overseers by the Apostles assignation. Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life, that Christs Insti­tution might be kept unblamable, til his secund coming, by an holy Order or Office of Ministers duly made by solen impo­sition of sacred hands, as a visible token of their peculiar de­signation to this function. Thus beyond al doubt or disput (which none but Atheists or Infidels wil deny) Christs holy Ordinance was carried on successivly for three genera­tions: 1. In the Apostles: 2. From them to Elders and Rulers: 3. From them to others which were ordeined Bi­shops, Presbyters, and Deacons, as is evident in the new Testa­ment. The next succession is cleer by testimony of Clement and other Apostilic Men beyond exception or evasion: al which entring by the Dore, are as tru Shepherds, Stewards, Fathers, Rulers and Watchmen over the Flock: being caled the Light of the World, Salt of the Earth, Fishers of Men, Stars in his right hand, Angels of the Churches, &c. who are charged to Preach the Word in season and out; to feed Lambs, to care for the Flock, to fulfil their Ministry, to ex­hort, command, and Rebuk with al Authority; to whom Christ gav many peculiar privileges and promises of special assistance. Hence 'tis cleer as the Noonday, that som (not al) and thos ordeined (not voluntiers) are sent successivly by [Page 95] Christs authority, to doo the work of the Ministry: which dreadful imploiment injoined, with a bitter Wo if neglected, the very Angels wil not undergo unles sent, nor then without horror: much less should sinful Men (to whom a duple Wo is du) desperatly dare to intrud being unsent, uncaled, unor­deined, and unfurnished; which is proud presumption. As then som are duly invested with Ministerial power, and strictly injoined to use it for the Churches good: so al others not im­powered (tho never so wel gifted) are flatly forbid to usurp that sacred Office, or confer what they never received on o­thers: which neither Melchisedec, Moses, Aaron, Samuel, nor any of the Prophets; no nor Christ, John Baptist, the A­postles, Evangelists, or any tru Bishops and Presbyters ever durst to arrogat, without divine mission or commission me­diatly or immediatly derived from Christ. This Ministerial Ordination, hath continued abov sixteen Centuries by lawful succession even to wonder, amidst al Persecutions, Confusi­ons, and changes of Human affairs. For Christ promiseth to be with his Church and Ministers to the Worlds end, and Hel [...]gates shal not prevail against them. This laying on of Hebr 6. 1, 3. Hands in Ordination, is reckoned among the fundamental Principles of Religion, joyned with Faith, Repentance, Bap­tism, Resurrection, and last Judgment, nor can Confirmati­on be duly doon to the Baptised, and Catechised, sav by such as are ordeined therto: which to gainsay, is as if Men should reject thos other grand Articles forecited. Surely al divine Ministrations of Preaching, Celebrating the Sacraments, and other Ordinances necessary to the being (so wel as wel being) of a Church, had ceased long since, if God had assigned no peculiar Men to hold forth the great Salvation, which leavs Men excuseless: sith they are taught by such as hav special Characters or Letters of Credence from Christ: if they wil not hear Moses and the Prophets, or Men sent by him; whom wil they beleev? Ther be four sorts of Laborers in Gods har­vest: som sent by him soly, as Moses, most Prophets, the twelv Apostles, St. Paul: som by Gods assignation, but Mans Ordination; as Aaron, Josua, Elisha, Timothy: som by Or­dination of the Church, yet of Christs institution; as al Evan­gelical [Page] Ministers duly ordered: som not sent by God or Man; but run or rush in of themselfs, as fals Prophets, Deceivers, Intruders, Sectists, and al Satans Disciples: who boast of ex­traordinary Enthusiasm as Angels of light saying, Thus saith the Lord; When he never sent nor spak by them. For no Be­leever though indued with great Gifts and Graces (as St. Am­bros had before he becam Bishop) ought to assum Ministerial power: for then every Christian of both Sexes (as ther be sundry She-Preachers, which pretend to the Spirit in thes licen­tious times) may claim the Keis to themselfs, and dispens Holy things to others, or rule Christs Houshold in his stead; which repugns common Reason; as if every domestic Servant or Scul­lion should chalenge the Stewards place, or every Member arrogat the office of Eys, Toung, or Hands; becaus they be­long to the same Soul, Body, and Head. Sith then no Natu­ral Moral, or Religious gifts or abilities can instate any to be a Magistrat, Judg, Ambassador, or public Officer; unles he be invested by the Fountain of Civil power. So ther should be a right derivation of Spiritual Power from Christ Jesus as Head; either immediatly as the Apostles had, or mediatly as Bi­shops and Presbyters since; who without fraud, force, or un­just Usurpation received it from the Apostles by Praier, Bene­diction, and imposition of Hands in Christs name. Which pregnant truth morosely to deny, is as if an Hog should an­swer al Arguments with grunting. Yea to act against so strong a stream of authority; befits only Ranters, Seekers, Shakers, and Enthusiasts; or Jews, Turcs, and Infidels: but not sober Chri­stians or Members of the Church, which ever enjoyed a tru succession of ordeined Ministry: wherby the Gospels light is continued to this day amidst al Pagan persecutions, Heresi­cal confusions, and Schismatical Fractions bent to undermine it. Al Nations by Natures lore owned som Deity, and had peculiar Persons to execut Religious Rites; nor did ever any sober Men reject Gods service for Ministers faults, frailties, or infirmities. For a Divine must be distinguish'd from the Man, sith Gods power works with human weaknes, nor need we be more nice or nauseous. Lastly ther is a necessity of or­deined Ministry, sith none of free accord wil undergo so hard [Page 96] and hazardous a task in times of primitiv Persecutions, to hold forth the doctrin of a crucified Saviour (as al carnal Men deemed it) unles they had the duty of divine caling laid on their Consciences. Yet however in the Gospels Halcyon serenity, many new Teachers, out of avarice or popular ambition, rush rashly upon it, which the best Men durst not weild without weeping (as St. Austin did when he was made Presbyter) and trembling: thos rigid storms of yore, would hav quenched the now so forward flashes of thes Sparks; when to be a Prelat or Presbyter, was to expose themselfs to fire and fagot, wild Beasts jaws, and a thousand tortures.

So unles divine authority had imposed, and special Grace assisted, together with promises of eternal Glory; doubtles the glorious Gospel of salvation had yet this time bin buried in oblivion; fith none had heard or beleeved that report, if none had dared to preach or publish it, as Men sent and or­deined did. Nor would any els be so fool hardy to hazard al worldly interests (honor, estate, liberty, life) on such an un­couth, unwelcom, unsafe message; unles they had bin consci­ous of a special duty laid on them by divine authority, derived in that solen sacred Ordination of Ministry: Whence St. Paul denounced a Wo to himself if he preached not the Gospel. For every one that can handle the Hod, Hammer, or Trowel, is not instantly an Architect: Nor can every gifted Man supply the place of such a Workman as hath both Materials, Tools, Art, and Approbation. Ther is great ods betwen plausible cunning to draw Disciples, and sincere conscience to make folowers of Christ; betwen intruding popular Masters, and tru ordeined Ministers: betwixt clambring over the wal like Robbers or Plunderers, and entring at dore as tru Shepherds of the Flock or owners of the Family: betwen conterfet Cranks and ap­proved Ambassadors of Christ. For the Gospel Ministry is a dreadful imployment to discharge it duly, which requires pecu­liar Workmen fit for so high a Function; nor is it less weighty now then of old: When Ministers must contend with blunt ru­sticity bold barbarity, Schismatical curiosity, fantastical novity, Heretical subtlety, disguised Hypocrisy, superstitious vanity, Factions fury, politic prophanenes, and al sorts of spiritual [Page] wickednes. Nothing old can pleas, though never so tru; nor new com amiss, though never so fals: a new Church way, new fangled Ministry, new ordered Sacraments, new sensed Scriptures, and what not? Every one sings, In no­va fert animus. With such proud, silly, scornful Sophisters (who need Teachers, yet dare to teach) must Ministers incoun­ter, who cast off al Church Order and Government: so 'tis most requisit to keep such unruly Buls of Basan under. Rash­nes is no part of Fortitud, nor confidence a character of cou­rage, nor Confusion any ingredient of Charity, nor Faction a support of Faith, nor disorderly walking fit fuel of holy flames Psal. 122. 3. in Christians hearts: For the Church is compared to a City at unity in it self; and to an Army with Banners: which holy al­lusions Cant 6. 3. argu, that ther is to be exact government in al affairs: but the enemies of reformed Ministry (who affect subtleties more then solidities) becom Ministers Rivals, from whom they had thos pretended Gifts; and like Balaams Beast, presume to teach their Masters, trampling their feeders under feet: but such Sectists or Seducers make Ministers most necessary to op­pose their fury, repel their folly, and reform novity, which els like wild Bores would destroy the Lords Vineyard, if thes faithful Watchmen did not prevent them. Thus much in ge­neral of the whol Ministry: now more neerly concerning Epis­copacy, which is assaulted at first entry.

Ob. If it be granted to be of divine Apostolic Institution at first, yet it hath since declined into Antichristian Apostacy, un­der Popish Primacy, being linealy derived from it: Ergo both Bishops and Ministers, like links of one chain or branches of the same Tree, are to be lopped off.

Sol. Indeed Bishops hav constantly and continualy ordein­ed Ministers ful 1600 yeers: but Popes of Rome usurped Anti­christian Supremacy in the West (as they would over the whol world, if they could catch it) about 1050 yeers yet al sacred Or­dinances used or abused by them, must not be abandoned as Antichristian; for then we may seek new Scriptures, Creed, and Sacraments, with another Gospel and Messias, so wel as Bishops and Ministers; sith al thes hav been defiled by their de­praved doctrins and superstitions. Nor was the Church Ca­tholic [Page 97] (against which Hel-gates shal never prevail to blot out Christs name) wholy ruined by Antichristian superstructures, that the main fabric must be puld down and made Nehustan, instead of repairing or restoring it to pristin purity: For so Christ reduced divine worship to his own Hous, when avarice had made it a Den of Theefs. Nor did the Jews Priesthood ceas for the Priests enormities: Nor the dialectic teaching part fal from Moses Chair, though the Scribes and Pharisees fat therin, teaching Mens traditions: Nor doo the Sacraments or Evangelic Ordinances fail by any Papal alterations or additi­ons. Hence al Godly Reformers (specialy in England) were content to cast out al corrupt doctrins, vain customs, impure mixtures, and superstitious vanities which Papal novity had built on the foundations of Christian Religion, laid by the an­tient Architects al over the World; reserving the Scripture Canon, with al sound Doctrin, holy Disciplin, Sacramental seals, and other duties of Praier, fasting, &c. according to the cleer sens of Gods Word, and practis of primitiv Churches: yet were they not so silly or giddy to reject al which the Popish party received or retained; but only refined gold from dross, the pure from vile, which they had from Christian Predecessors (Martyrs and Confessors) in that once famous Roman Church by du succession, though since much degenerated. No Chri­stian in his right wits (whos Conscience is guided by science and zele tempred with Charity) wil or should reced from them, farther then he finds them to deviat from the rule of Faith, held forth by Apostolic Precepts, and primitiv Precedents: But in matters of extern prudential order, every Church hath like li­berty to use or refuse such Ceremonies as ech thinks fit. In som points we may convers with them as simply Men: in som imi­tat them as Secular or Ecclesiastic Rulers: in many, join with them so far forth as they hold the truths of Religion and Fun­damentals of Faith: But their misexpositions of Scripture, with al Antichristian additionals, we utterly detest, disclaim and dis­avow.

For instances: We celebrat the Lords supper with the same Lords Supper. Elements, but renounce that sens of Christs words on which they rais the new doctrin of Transubstantiation; sith 'tis con­trary [Page] to Gods providence both in Natural and Spiritual things; which change not the substance, but only the relation or use from Natural to Mystical: contrary to Scripture phrase in like expressions, wher things related by religious Institutions, are mutualy denomined without essential changes: contrary to common Reason and four of fiv Senses testimony, which are the proper Judges of sensible objects: contrary to Christs way S [...]ght, Smel, Taft, Touch. or end of strengthning a Receivers Faith, which is not doon by what is harder to be beleeved then the whol Gospel mystery beside: for nothing is less credible then that Christ sitting at Table gav his own very visible Body to be eaten by his Disciples, and al Communicants after; when as he stil sits as Man at his Fathers right hand in Heaven. Thes with like fancies ful of ab­surdities, and consequential Idolatry of Bread-worship, and sacrilegious detaining the Cup from Laics (contrary to Christs express Drink ye al of this. words, and primitiv Churches practis for many ages) we flatly abjure or abandon; yet receiv it with the same pious veneration of purest Antiquity; but doo not determin the ma­ner of that mysterious Union: endevoring for the Graces which may make us worthy partakers, when we receiv that dreadful (yet most desirable) seal of our Faith: not by eating his flesh grosly with our mouths; but by receiving him spiritualy into our Souls: Yet by the same Faith we realy partake his merit, death, body, and blood to eternal life, before we receiv him by the said Sacrament (yea though we should never hav oportunity so to doo, which yet we may not neglect) sith 'tis the same ob­ject received by the same Instrument, to the same end; but in different degree and way: yet the same Saviour of the World.

For Baptism, we retain the words and form; but discard the Baptism. superfluous superstitious dresses (Salt, Oil, Spittle, Insufflation) which deform that duty, though not destroy it; nor doo re­baptise thos baptised by them. Semblably we hold the Scrip­tures Scripture. tru Canon as Oracles of God, delivered by divine inspira­tion; according to the tru testimony of the old Jewish and later Christian Church: but cashire som Apocryphal Additi­ons of the Romists and Remists from being Rules of Faith: yet allow most of them as useful morals for instruction of life. [Page 98] In privat Praiers and public Liturgies, Papists use the Latin lan­guage Public Praies. under pretext of uniformity; with many vain Tautolo­gies which we dislike: but approv the holy custom of public Assemblies to worship God by Praiers and Praises in the Mo­ther Toung, as St. Paul commends and commands.

In som particulars we dissent both in judgment and practis: Other Poin [...]. as in their profitable Purgatory, popular Image-worship, Ori­sons and Oblations for the dead, Invocations of Saints and Angels, Auricular Confession, works of Supererogation, In­dulgences, and al such bran brought in by avarice and ambiti­on; being but Human superstructures, not warranted by the Word, nor confirmed by general consent, Precept, or practis of al Churches.

Touching the Popes claim of universal Supremacy, Infallibi­lity, Papal Primacy and Superiority over al Churches and Councils; we flatly forbid the Banes as unjust Usurpations, got by Princes favors, or Popes fraud, flattery, power, and policy: yet grant a Priori­ty of place (as Peter had among the Apostles) either in his Ro­man Dioces as Bishop, or in Councils as Bishop of that antient imperial Metropolis; as other Patriarchs, Primats, and Prelats hav precedence by antiquity of their several Sees.

For the sacred Function of Ministry, we hold the antient form Ministry. derived from the Apostles to Bishops and Presbyters, to preach the Word, celebrat Sacraments, reconcile Penitents, anathematise Delinquents, use the Keis in Jurisdiction or Government: ex­cluding al others from thes duties as impudent Intruders, who are no [...] ordeined by just Cōmission. We renounce al imaginary power or Wil-worship annexed to the Office by Human su­perstition, with al spurious spawns of Mens inventions, Scrip­tureless Opinions, and groundless Traditions, dashing thos Babylonish Brats against the stones; yet stil foster the Sons of Sion or Israel of God in al divine Institutions, which were long led Captiv and laid in Antichrists Dungeon, within the Wals or Suburbs of Babylon. In a word, we hold the tru Faith, holy Mysteries, Catholic Orders, constant Ministry, and commen­dable Customs continued in that Church: nor doo deem it a matter of Conscience or Prudence to debar any thing divine, though delivered by Mens impure hands: For divine Ordinan­ces [Page] are incorruptible, nor can pollution of Mens Minds or ma­ners defile them; no more then putrefaction pollut the Sun when it shines on Carrion: we may be corrupted, but holy Or­dinances like God are stil the same, when restored to primitiv purity. We must not cast away Gods provision though sent by Ravens; nor abandon al Romish Tenets of saving Truth, though Trent Council anathematised som Truths. Popes were ever too wary to abject or abrogat tru Religions Essentials (Scrip­ture, Sacraments, Ministry, Church Polity) on which the over­grown structures of Pontifician pomp, pride, profit, power, and policy through Peoples credulity are raised or sustained. Nor can ought conduce more to their content, then that rash Reformers should reject al Rites of Religion retained by them. They know how meager a Sceleton or meer shadow it wil shew (both for Doctrin, Disciplin, Duties and maners) if fa­natic Reformers reject al Principles as Popish: Or if som Mens rapacious avarice may prevail to bereav Ministers maintenance, leaving them nothing to liv on but bare scraps of arbitrary grudging contributions.

Certes Church-reformation is to be carried with al accurat rigour in cleer points of saving Truths; but with much eandor, charity, and circumspection toward Christians in other things, wherin we differ or dissent. 'Tis a laudable Schism to separat gold from dross, not retaining both in confusion, nor rejecting both in passion: wherby they shal not only reform abuses, but invite Men to embrace or approv our wel tempered zele, ma­king them see their own defects or deformity: For Reforma­tion is best doon, not by cutting off Religions head; but by taking off the Visors which hide its beauty; sith Men wil best see their errors, not by tearing out their eyes, but by fairly remo­ving the films or beams of prejudice and pertinacy, which obvele or hinder their sight. By this shield of moderat charity, pro­ving al things and holding what is good, we justly defend al Re­formed Churches from the sin and scandal of Schism; when we truly declare to separat no farther from them, then we are perswaded they hav swerved from Christ and the Catholic Church. We are bid to com out of Babylon, but not to run out of our wits; to act as Gods People with meeknes and [Page 99] charity, not with firy fiercenes and cruelty, like sons of Belial running from one Antichrist to another: For Papists hav much of Antichrist in som kinds, and so may many mo in others: ei­ther by innovations, confusions, or chiefly uncharitablenes. For if nothing savours more of Christ then Charity; nothing hath less of Christ then the contrary; which many Men mistaking for zele nourish a Cockatrice for a Dov, and a Serpent for a Phaenix. This freeth us from the brand of Schismatics, such as the Novatians and Donatists were (like our modern Sectists) who so claimed to be a tru Church, as to exclud al others from communion or accord. Som cry out upon Papists cruelty (which hath bin too barbarous) yet they use more both against them and their Brethren; longing for such a Kingdom of Christ as shal consist in War, Blood, and Massacres against al except thos of their own side or Sect. We may not imput the errors or enormities of every Popish Doctor to al that Pro­fession, nor take them at the worst; sith ther is much difference betwen their public disputs and privat practises; nor are their death-bed Tenets alwais conform to their Chairs or Pulpits: Yea many are much more modest and moderat then hertofore; wherin we ought to rejoice: But for the People most are igno­rant of thos Disputs, wherin to er wilfully is dangerous: which if they hold, being so taught, yet 'tis under perswation or lov of Truth; retaining the foundation of Christ crucified, and expe­cting salvation by his sole merits; of whom we should judg cha­ritably, that God in Mercy accepting their lov to truth which they know, wil pardon particular errors, which they know not to be such: judg as you wil be judged. We are loth or should be, to differ from any Christians, unles Conscience tels they are in evident error: who like not Faction, nor delight in sepa­ration; nor hold any bloody Tenets against thos of advers O­pinion; but wish like charity from them, that we may be al united to Christ and his Church.

Tru Reformation is but a return to Gods way, by retaining such Principles as pertain to al Beleevers: for we may use the Temples holy Vessels if restored from prophane hands of quaffing Balthasaer, being stil pure silver. So our Ministry is Ez [...]a 7. [...] non [...] Ministe. i [...]m. holy and divine, if refined from superstition (as al other Ordi­nances [Page] are) though derived through corrupt chanels of the Ro­mish Church. Hence our Reformers did not dig new Wels of Ministerial Ordination (as Papists falsly aspers, which Mr. Ma­son refuts) but purified the puddle water according to Apo­stolic Institution; not requiring more of any ordeined in the Church of Rome, then to renounce their superstitious errors. Which doon, they were admitted to exercise the Ministry re­ceived, both truly as to the substance, and duly to succession, without reordination. For though that Sword had contra­cted Rev. 2. 12. rust, yet was it the same with two edges, which cam out of Jesus Christs mouth: nor may it be broken or cast off becaus rusty; but cleered, clensed, & furbished from dulnes or bluntnes. Ministers may stil continu Gods Laborers, though Loiterers, Mat. 26 40. as Christ owned his Disciples, when they could not wake or watch one hour in his heavy horrid agony. Our Antiministerial Antagonists hav less color to argu it Antichristian from Papal usurpation; then ther is Reason, Scripture, and Experience (beside common consent of al Reformed Churches) to prov it Authentic: For if envy, teen, and avarice did not blind their bloodshot eys, they might cleerly see som mighty works wrought on Mens Souls by the Ministry: without which thos cavilling calumniators had not bin so much Christian as they boast to be; nor so able to contend with specious shews of Piety against the learned Ministry, with whos Heifers they plough, having nothing but what they received from them, and are most ingrat wretches to their pristin Teachers.

We know that many Churches beside Reformed (Gallican, Popes Primacy began A 604. Venetian, Grecian, Russian, Asian, African) deny the Popes universal Primacy of power, being bought by proud Boniface 3. of proditorious Phocas the Parricid, abov 1000 yeers ago; who by Divine Right had no Jurisdiction farther then his own Dio­ces or Patriarchat, limited by general Councils: wher four other Patriarchs (of Jerusalem, Antioch, Alexandria, Con­stantinople) had equal authority assigned in their several Pre­cincts or Provinces, as al know. This Antichristian arrogation (which gav first hint of revolt to Henry 8.) our Bishops and Ministers stil abhorred, so much as their Adversaries doo the Genevan Presbytery: But it may be feared, lest their prepo­sterous [Page 100] zele or prepensed malice, may prov the Popes best En­gin; if they can so far prevail to cashire al learned, labo­rious, duly ordeined Ministers, which God forbid: For then our Church wil becom a falow unfenced Feild, fit for Papal subtlety; which he wil Plough with an Ox and Ass co [...]yoked (politic Jesuits with fanatic Donatists, Seminary Priests with gifted Brethren, Friers mendicant with Prophets predicant) who condog or comply in consortship under divers disguises, as is wel known. So that no wise Men judg otherwise of this conjuncture, but that Jacobs hand is in the py, and Ahitophel assistant in counsil with Absolon; whos sly plots and practises against tru Ministry good Lord confound.

Reformations may bend so far on one hand, til they meet on the other; forsaking that rectitud of the mean, in which the truth and honor of Religion consists. Antichrist (which som fear in name and in others, more then in the thing or themselfs) is at both ends of extrems: of Prophanes, defect, and confusi­on on one side, and excess of superstition on the other. Every Man may suspect Antichrist in his own bosom, sith the King­dom of Christ and Antichrist is specialy within us: but 'tis bet­ter for the Church to retain what is Christs though in common with Antichrist, then passionatly to cast off al under color of detesting him; sith Men may fal into sacrilege (which is too frequent) while they seem to abhor Idols. 'Tis the same evil Spirit which rents the Church by Schisms, and that which casts into the fire of persecution, and water of superstition: But as the Spirit of Idolatry may be cast out for a fit; so he may soon return with seven Devils wors then himself. Papal darknes and Mat. 12. 4 [...]. Human eclipsings, are no warrant to extinguish the light of tru Ministry set up by Christ: Nor can Men pleasure Satan more, then to put out the Churches Candles instead of snuffing them: but som hate our Ministry, not for lighting their Lamps at the Popes Taper; but for out-shining their dimnes: for 'tis madnes to cut their Fathers throats becaus they were once sick, or descended from diseased Parents, if they are be­com in sound perfect health. Vulgar Spirits are uncouth Re­formers, who beat down or break in pieces with Axes and Hammers, having no Chissels or finer tools to clens and po­lish: [Page] as som pul down Crosses to set up Weather-coeks, and batter Church windows, becaus painted in time of Popery. Mans usurpation cannot prejudice Gods dominion, nor Hu­man traditions or additions vacat divine Commands, nor An­tichrists superstitions cancel Christs Institutions; nor the heady intrusion of som on Churches rights, caus Christians to remov the antient Land-marks of tru Ministry, du order, and good Government fixed by Christ. 'Tis much more madnes to abo­lish the use of holy things, then to lerat som abuses with it: but right reforming is a staid sober restauration of antient venerable sorms; which is never wel handled unless Men hav honest hearts, good heads, pure hands, and cleer eys to discern, direct, and dispose it: but when al meet, they wil seriously, sincerely, and succesfully doo the work of Christ and his Church. Chri­stians hav no caus in Reason or Religion, to reject our reformed Ministry for any succession from, relation to, or communion with the Roman Church or Clergy; no more then the Obje­ctors hav to pul out their eys, becaus Papists see with theirs: or destroy themselfs, becaus issued from Popish Parents or Proge­nitors; For we may so wel refuse al Leagues, Treaties, or com­mon Commerce with them, as al Rites of Christianity; and even that as lawful Ministry or holy succession originaly deri­ved from Christ and his Apostles. So far of Ministry in gene­ral: now of Episcopacy.

Ob. Som at first brunt oppose, that our Ministry being con­veied Epict [...]pacy. by the hands of Bishops (who are not of Christs planting, and now supplanted by power) the whol order, as slips or bran­ches of one stem or stock, must needs fal or fail together with the trunck of the Tree: Ergo both to be annulled.

Sol. Lo how thes Antiministerials cudgel Presbyters with the same staf, which som of them put into Vulgar hands to beat their Reverend Fathers, and banish Episcopat: but what ever thos rigid Reformists secret or sinister intentions were; surely they wanted the Serpents wisdom to sav the main Head, whence life, motion, and direction descends to al parts; wher­by the lesser hurts or bruises might easily be recured. For the envious and ambitious zele of such Antiprelatical Spirits aspi­ring to step up into their steads, hath produced sad events, and [Page 101] given their Enimies great advantage: so they hav work enough to keep the Lepry from their own Heads, which they told the People had so fouly infected Bishops hands, as could ne­ver be clensed unles cut off: but al mortals are apt to doo amiss, and 'tis never too lat to rectify miscarriages. Most Men confes (nor can impudence gainsay it) that the Order or Of­fice is lawful, wherby al Christian Churches were Governed: however som inconveiniences (yea mischiefs too) arise from corruption of finful Men in al Professions. Tho then Epis­copy hath bin much shaken or depressed by power, passion, or privat ends, to the impairing and indangering of the whol fabric or function: yet wise Men may after this thick dust of disput see, what is of God therin, and regulat it by paring off what is depraved or deformed, and restore it to primeval puri­ty. 'Tis now no need to fear or flatter Bishops faces, whos glory is gon; but meer matter of Conscience to testify truth: sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly; as they hoped by their il breath to blast that venerable caling, and render it odious or execra­ble to weak Christians, which to wise Men was ever like Aa­rons Ointment poured out. Nor doth it lose divine fragrance by the fracture of il times, which passionatly break the Ala­blaster boxes of civil protection, which preserved it for many ages from vulgar insolence and Schismatical violence. The like liberty is lawful to vindicat it by pregnant places of Scriptu­ral precepts and precedents, secunded with Catholic custom and practis of the Church, and confirmed by the Laws of this Land.

To omit the main controversy of its lawfulnes, and to whi­ten two Wals with one Trowel; two points principaly shal be handled: 1. To remov a popular Odium or Plebeian pas­sion and prejudication; taken up by weak (yet haply wel mind­ed) Christians, against Bishops Presidential authority over Presbyters. 2. to justify the holy Ministerial Ordination duly doon by their hands. One rub riseth from their lat disasters, whom if Arguments and Words could not, yet Arms and Swords hav suppressed. For vulgar minds are apt to judg thos unjust that are unprosperous, and cursed who are punished, [Page] as Turcs use to doom. Yet in tru sens, their many miseries may no more be urged against their Persons or Places then Jobs af­flictions; which Satan never alleged against his integrity. Many wish that al Prelats and Presbyters were chief Suff [...]rers: yea that the Word, Sacraments, and al holy Ministrations should ceaf, but Religious Rites must not be mesured by Mens passions or prevalences, nor any secular sanctions. For ther were pious Prelats preposited abov Presbyters, before any Civil power protected them; and by Gods Grace may so continu, maugre al oppression or persecution. The things of Christ and tru Religion may not be received or refused, as Ushered in or crowded out by Civil power: nor doth Christ steer his Ship by that compass: sith at the same rate of Worldly frowns, we should hav no Scriptures, Sacraments, sound Doctrins, or holy Ordinances; but al had bin turned into Heathenish bar­barity, Hereticla errors, and Schismatical confusions: if con­science to God and Christ had not conserved thes sacred things, by the pious patience of holy Bishops and Ministers, whom wicked Worldlings ever hated: seeking to destroy root and branch through the sides of Episcopacy. Bishops Government as referred to the chief office of Ordination, is no way Popish or Antichristian, as too many ignorantly or malitiously chatter: tho the pride, ambition, or avarice of some Prelats, might make them justly odious, becaus contrary to Christs precept and patern: whos place Bishops as cheif Pastors or Parents among Presbyters, hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church. So that the antient Presidentship over the Clergy in several Diocesan precincts, as it was justly exercised in p [...]rer times, is no less Christian, then several Churches in al ages and places of the World: Yea far beyond any form, which hath not charity to brook or bear regulated Prelacy, suting with Scripture and Antiquity. For Lutheran Superintendents are Bishops in truth tho not title: yea the most learned Genevins ( Calvin, Beza, Moulin, Sal­matius, Bochartus, Blundel) acknowledg Episcopat a pious institution, succeding in the Apostles steads, by the Churches counsil and Consent. So far is any sober, impartial, uninteres­sed Man from dooming or deeming it unlawful; unles they [Page 102] be blinded with blockish ignorance, or possessed with peevish arogance. Certes, the learnedst Presbyterians are best Friends, and blind Zelots bittrest Foes to tru Episcopat: who want science, prudence, humility and charity; which is the best con­diment of Christianity. Orderly Presbytery which admits one to Preside, is a lesser Episcopy to oversee particular Flocks: yet not to expel or extirp Bishops; nor is headless or many head­ed Presbytery necessary by divine right: but primitiv Prelacy (which imports one grav worthy Person chosen by consent, and assisted by counsil of sundry Presbyters to preside over them) is to be preferred before al other forms for many weighty Rea­sons insuing.

1. Becaus al Apostolic Antients ( Ignatius, Justin Martyr, Reason. 1 Polycarp, Tertullian, Cyprian, Irenaeus) jointly attest, that one stil Episcopized in every City. For at first a few Presby­ters served in ech by Apostolic appointment: but as converts increased, they constituted several Colleges, Companies, or Consistories as the Churches Colonies; which one Super­visor as Captain or Commander overruled. Aerius upon envy against Eustachius, who got a Bishoprick from him, was the first that pressed Clerical parity, contrary to the Churches old Order: but if the Apostles had not instituted it, how could al Churches uniformly conspire therin al the World over? For tho at first the name was common to al Church Ministers (even Apostles) yet after their deaths, it was peculiarly con­fined to their Successors in place and power.

2. To avoid scandal of other Churches, which for far a ma­jor 2 part are governed by Bishops in degree, dignity, and au­thority abov Presbyters. For 'tis no prudence or piety to widen differences, wherby Papists gain great advantage, to e­steem us less Christian in utterly abolishing that Catholic Or­der; and by consequent tru Ordination of Ministers, together with sacred Ordinances. Yea Reformed Churches allow a Presidence among Presbyters: nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Pe­ter Martyr, Zanchius, Vid [...]lius, Gerard, Gro [...]us, D [...]o [...]at and Alsted agree.

3. To preserv the power of Ministerial Ordination and Suc­cession, 3 [Page] which som sober Presbyterians (specialy Blondel) hold to be best strengthned by Episcopy: becaus it was the universal way, wherby Ministry and Christianity hav bin derived to this day: the resecting wherof is most advantageous to al Cavillers against Godly Ministry.

4. Tru Episcopat never had had a free, ful, or fair hearing, 4 as so great a matter requires: nor was it ever convicted to repugn Scripture, as som shamelesly assert. For it neerest re­sembles Gods protopatern setled among the Israelits: who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel.

Now Christ and his Apostles in their institution much re­garded Judaic customs: as to Baptise with Water, to use Bread and Wine in the Lords Supper, to solemnize Weekly the Lords Day in the Sabbaths stead, to giv Pastors and Teachers power of the Keis: nor is any express precept or evident precedent against Episcopat, either commanding parity, or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal, Christ in­deed inhibits his Apostles (who were coequal or coordinat) to exercise dominion like secular Princes: which is a Rule for al Churches not to use any preeminence by ambition, tyranny, violence, or usurpation on the Bodies, Estats, Lifes, or Liber­ties of Men in Worldlings way: yet such courses (beside fa­ctious emulations) are so incident to som insolent Presbyters, as to the proudest Prelats. Our Saviours sens is plain, that what ever parts, power, place, gifts, or Graces any Minister hath abov others; he should use them with humility to Gods Glory and the Churches good: laying aside the levan of im­perious oppression: but the very Apostles (who had a priority of place with parity of power among themselfs) exercised su­periority of jurisdiction over al other Disciples and Beleevers, who obeied them as Fathers, doing the like to Bishops after them. St. Paul being to leav the World, left a patern of Church-Government (which was constantly pursued) in ordeining Ti­tus and Timothy Bishops, giving them personal power to ordein, censure, rebuk, or silence al Elders and Deacons under their charge. Which Blondel confesseth, to be a perpetual prece­dent for Church regiment. 'Tis a poor cavil to say they were [Page 103] Evangelists designed to Preach, not to govern; sith that takes not away their power of rule: for then no Presbyters can Preach except they be Evangelists; nor being such can preside in their Consistories. At the same rate we may argu, that none but the chief Appostles may feed Christs Lambs or Sheep, be­caus he committed the charge by a triple command to Peter the chiefest. Or that the power to ordein Elders by laying on Hands, to receiv accusations against them, to rebuk, censure, silence, excommunicat and restore, belong soly to Apostles and Evan­gelists: whereas a succession is necessary for Church societies so wel as civil: as that vehement charge laid on Tymothy (to 1 Tim. 5. 21. 1 Tim. 6. 14. keep th [...]s things unpartialy and unblamably, til our Lord Jesus Christ com) plainly shews. For he declining daily to death, could not doo it, but only transmit the patern to posterity, which he performed by a public way of Government. This prime practis both in the Apostles dais and after, is seen in the seven Asian Churches, and in others registred by Fathers, Councils, and Histories. What insuing times observed, is evi­dent among al Christians of the Eastern, Greec, Muscovit, Abyssen, and Indian Churches which retain Bishops to this day. For no Presbyters ever exercised Ordination or Juris­diction by sole peculiar power, without presence and presidence of an Apostle or Bishop. Presbytery is named but in two Texts of Scripture: (one being falsly al­leged for ruling Lay Elders) which are not preceptiv or in­stitutiv, but only narrativ: without expressing any joint pow­er, office, or authority of Presbyters with Presidents; much less without or against them. St. Jude puts foul marks on such Jude v 8, 11. 19. As despised Dominion or speak evil of Dignities; denouncing Wo against their seditious practises; who are cruel like Cain, cove­tous as Balaam, and ambitious as Corah and his complices. Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presump [...]uous, Selfwilled, and dispisers 2 Pet. 2. 10. of Dignities: Whom thes Apostles would not so sharply check, unles ther had bin som eminences in the Church so wel as a­mong the Jews; which thos mutinous Men confronted or contemned. For they were too wary to oppose Civil powers, whol Sword was too keen: but the Ecclesiastic Orders, Digni­ties, [Page] and Dominions were obvious or obnoxious to al turbu­lent tumultuary Spirits: who under vele of Christian liberty, and pretensions of the Spirit (the better to set off their Schisms and separatings) oppugned authority, even in the Churches Infancy.

5. Common Reason requires a power and polity in the 5 Church so wel as in Cities, Armies, or any Civil societies. For the Lord of his Church hath not divested or denied it good go­vernment, which may lawfully be used with Wisdom and dis­cretion: nor may Ministers which excel others in age, pru­dence, and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof. Only Christ requires humility in priority (which many Prelats had, and mo Presbyters wanted) and service in superiority proporti­oned to their parts, which God givs not in vain. For som Ministers are young, proud, prone to faction and passion, whos folly and fervor needs a bridle of Episcopal authority to curb them, beyond common contemptible parity. This St. Jerom owns as the ground of that Government to repres [...] Schisms: nor can such a Paternal preeminence prejudice any, in preferring one worthy Person to rule the rest: so that his Presidential priority be kept within du bounds of humility. For woful experience shews, how the want herof hath occa­sioned many main mischiefs by swarms of Sects both here and elswher. If any allege vulgar dislikes of Episcopat; this makes most for it; sith what the many-headed multitud most decry (who wil cry Hosanna and Crucifig [...] with one breath) wise Men most approv: yea the best Christians seing the misery of change, rather desire regulated Prelacy then any other Church-Polity. For headl [...]ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady. 1. For the novity, becaus neither was heard of in 1500. yeers, and the last scars of twelv yeers standing: nor hav they the vote of any general Council, or practis of the Catholic Church. 2. They hav prevailed here to justle out Episcopy by force in bro­ken bloody times; being planted not by Preaching or Patience under persecution; but by the Sword; and watered with their Brethrens blood, as Ro [...]ulus founded Rome; or as T [...]i [...] [Page 104] Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps: wheras Prelacy was decreed in al the World (as St. Jerom In Ep. ad Titum. avows) with wisdom, peace, and charity, by consent of Churches. 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized. 4. Sith the same or wors inconveniences obtruded to Episcopy in its de­clining age, appeer in the bud or prime of thes new wais: so much pride, avarice, ambition, vanity, uncharitablenes: with more prophanes, Atheism, Heresy, Blasphemy, licentiousnes, fa­ction, bitternes, contention, confusion then ever attended E­piscopacy: beside needless scandal given to other Churches; that Men say with the old Woman, Veterem effodit Antigo­num. 5. Neither of the new models can produce so evident precept or precedent, as Episcopat doth, no nor promiss from God, that they shal be free from thos enormities odiously ob­jected against Bishops which may befal to al things managed by Men liable to manifold faults, failings, and frailties in al Degrees, Calings, or Professions. But this Government of a Paternal president among Presbyters, hath far surer grounds from Scripture and Antiquity, then any newfangled form or fashion; as having the preponderating privilege of uniform universal Polity practised by al Churches in purest times; wherto neither of thos can with any face pretend. 'Tis strange how impudently many Men cite or rather rack som broken peeces of Ignatius, Tertullian. Origen, Irenaeus, Cyprian, Ambros, Austin, and other Antients in favor of single Pres­bytery: when al are cleerly contrary for right regular Epis­copacy, which is only pleaded for. Whatever som Fathers are wrested or wrenched to speak for Ministerial parity, or Popular independency; 'tis only to reprov som Prelats arrogance, ambiti­on, and tyranny: who usurped sole power, neglecting Presbyters advise and assistance; or when som Ecclesiastic Officers op­pressed the People, whom primitivly both Bishops and Pres­byters duly regarded in al public concernments of the Church. It were needless and endless to excuse their Personal errors or exorbitances, which are apt to attend al power among Men: yet no wise Man wil reckon them genuin effects of that reve­rend [Page] Order; sith their Accusers would be worse if they had par­rallel power: for ther is nothing useful or laudable in any other way, which is not inclusivly and eminently in that order: nor any error or enormity therin, which is not incident and impendent to Presbytery or any other Polity; though that perhaps purer in primitiv then later ages. So what Pope Pius 2. said of Clerical Celibat (he saw som reason why marriage should be prohibited to Priests; but much more why it should be permitted) the same may be applyed to right constituted Episcopacy: nor can Presbytery or Indepen­dency shew any such tru title of divine right; which infolds al the good of both thos, and superads unity of order beyond both for the common good. Som press the National Covenant against it, as if that were a sufficient battery beyond Scripture, Reason, Antiquity, Civil Law, and Catholic custom; al which approv it: But som chief composers confess, that their main scope or sens was against Bishops corrupt government and ty­ranny, to reform what was decaied or depraved, and retain what was sound or sincere. However, sith that Covenant is no divine infallible Oracle, but a civil Engin of sinful passionat Men for self ends (on whos heads the arrow fel, which they shot against others) al its words and intentions must be redu­ced to the rule of good conscience, right reason, and holy writ: nor should Antiquity and the Fathers stoop or submit to parti­al Novelists (many of whos acts are found faulty or factious:) Nor doth it make ought for headless Presbytery or heady In­dependency; no nor against pure primeval Prelacy. For som stif sticklers for Presbytery, seing the mischiefs of late changes, confess, they know nothing unlawful therin, but many godly Men held it inconvenient: so this long bloody debat results on the judgment of Prudence, not Conscience; of Policy, not Piety. Yet to cloke their malice, they cunningly soddered Po­pery and Prelacy together, implying both to be inseparable Birds of a Feather, then which nothing is more rediculous, fals, and slanderous: For many good Bishops at Jerusalem, Anti­och, Alexandria preceded Rome, and sundry afterward in other Provinces, equal to the Bishop of Rome, and not depending on him, as be divers at this day: Nor is the Pope Founder or Foun­tain [Page 105] of Episcopat, nor caled or counted Antichristian as Prelat or Patriarch of one Province; for then al Bishops are Anti­christs, and Christs whol Church for 1500 yeers Antichristian, which is barbarous to conceiv, and blasphemous to contest. The Pope becam Antichrist upon another score, when Bo­niface 3. with his successors, usurped the stile of universal Bishop, or Gods Vicar General; which his penultimat prede­cessor ( Gregory 1.) foredoomed to be Antichrists Forerunner. So that very title ( Vicarius Dei generalis in terris) carries the number of the Beasts name (666) in Roman numeral letters Rev. 13. 18. (D. C. L. V. V. I. I. I. I. I. I.) as every ey may see. Semblably that Covenant contains just 666 words, as he that tels them exa­ctly shal surely find; which may seem ominous in both. Most Bishops of Rome before Boniface, were humble Men, and very many holy Martyrs; who abhorred the name of uni­versal Bishop or Head of the Church as Antichristian: but thos since grew proud presumptuous persecutors, introducing sun­dry superstitions, contrary to Christs Institutions and Canons of the Catholic Church; for which abuses our Church with others refused their communion.

So reformed Bishops cannot be branded as Popish or Anti­christian, without breach of charity and contrary to verity; sith many of them hav bin Martyred by Popish tyranny. If then the Pope is not Antichrist as a Bishop; nor Episcopat Anti­christian; 'tis a poor, peevish, popular calumny of malitious Men against our Ministry, that they are ordeined by limbs of Antichrist, which is fals, futilous, and fucatio [...]s. Yet it con­cerns al Presbyters ordeined by them, sith al derived from one original root (branch after branch) of pretended Papal Prela­cy. Our Bishops ordeining Ministers in presence of Presbyters, by their joint laying on of hands with fasting and prayer, did but their duty injoined by 1500 yeers prescription, with con­sent of Princes, Prelats, Peers, Presbyters, and People in Parle­ments: so they cannot be punished in that regard, nor charg­ed as a privat crime, which is doon in obedience to public com­mand; much less abolished in that behalf, sith they had our Churches warrant, and vote of al others which retain that order, beside the good liking of thos that hav it not. Why then are [Page] Bishops extruded? is not covetousnes the root of al evil? But Presbyters, two or mo, hav no warrant to ordein or exercise any Jurisdiction without a Bishop in chief; nor is a Bishop forbid to ordein and rule assisted by Presbyters: but simple Pres­bytery Acephalon Anarchy. Civil Magistrats may regulat the exercise, but cannot confer the Office of Bishop or Presbyter, which flows from a spiritual Head Christ Jesus: nor can Acts of Parlement with justice or honor dismount the Canons of Oecumenic Councils, Catholic Customs, or Laws of the Church. If it be said or supposed, that the lat Parlement only restored, and Presbyters resumed their power of Ordination, which Bishops unjustly usurped; why did they never claim it here or elswher for al past ages, til last factious tumultuous times? If they crav only a joint right with Bishops, yet subor­dinat; they may enjoy it stil, giving their Betters preeminence for orders sake: but their fond ambition to ingross al without and against them, hath lost al power to both, and marred al by overweening. Ther were many excellent Prelats antient and modern, whos incomparable worth while som puny pety Pres­byters scornfully or scurrilously vilified, they seem as so many Daws perching on Pauls pinacles, or like living Dogs bearding dead Lions. Nor doo such impotent impudent toungs tuned to vulgar ears against Episcopal caling becom Men which pre­tend to piety, learning, goodnes, gravity, charity, civility, or common christianity. Bishops personal faults can no more be excused then Presbyters or any others in the exercise of their Functions: But som malecontents, like water violently pent up by Fludgates, violently break forth, and bear away the whol sluce of Government; which might be better managed or mo­derated by du bounds set to both.

Ordinary Ministers seem as younger Brothers (who lived handsomly or happily under their Fathers tuition) scattered or exposed to al injuries and miseries, that many as prodigal Sons, are fain to feed on the husks of popular favors; who may not repine at the measure offred by others, which they insolently meted to their Fathers, Elies scandalous Sons annulled not their service or sacrifices, much less the Priestly Office, which de­pends not on the persons administring, but Gods authority [Page 106] commanding, and right investiture into the Function. So that the misdemenors or miscarriages of Bishops and Ministers, may blot or blemish the beauty; but not bereav the being of Religious duties or their calings, no more then lapses after Baptism doo unbaptise any Christian. Wherher Bishops ordeined Presbyters by divine Apostolic right; or exercised Ordination, Confir­mation, and Jurisdiction only by ecclesiastic custom in order of place among Presbyters? it needs no curious debat: But certes tru Episcopat is every way lawful, and Ministers regularly or­deined right Pastors, maugre al Traducers malice or gainsaying. Nor was Christs Gospel or Ordinances any other way dispen­sed and dispersed, sav only by succession of Episcopal Ordina­tion: which custom was ever deemed to be derived from Christ by his Apostles, with a command of continuation. Ignatius [...] Ep. a [...] Ep [...]. compares the harmony betwen a Bishop and his Presbyters, to the strings of a wel set Harp; yea to the accord betwen God the Father and Son as Mediator; wher the samenes of divine Nature is an order of Priority in relation. If the pipes of Mini­sterial power, first laid in the Head-spring, be stopped or defi­led (as al that passeth through earthen vessels wil in time) which hav flowed so long in a du cours of Ordination; they must not presently be cut off, or dammed up, nor the water diverted by Independent Wels and broken Buckets: but rather clensed and repaired to carry holy Water like the Temples Vessels in their primitiv purity; which is easily doon, if pride, policy, and mun­dan interests be separated from thos of Christ and his Church, by cashiring al sordid sinister ends of self-profit in Church Reformations; O utinam. If Ananias and Saphira were smi­ten for dissembling; how much more shal such sacrilegious spi­rits, which rob the Church instead of reforming? As to Pres­bytery, the Vocation is valid and venerable, if in juncture with Bishops, like Tortesses, which are safest under that shel: but som proud Presbyters casting it off, stripped themselfs of their strongest shield; being becom naked, feeble, and contemptible, fit to be trampled under Rustic feet.

One rub rests touching Peoples right to chus and ordein Mi­nisters; Peoples Right. which som say is essential, and Ministry invalid with­out it: But this pretext relies on a fals liberty, which sundry [Page] sorts of Sectists jugging together like Partridges in smal Covies of fained Churches or Bodies, assum to appoint their own Mini­sters, and wil hav none sav such as shal comply with their humor: whence their Chaplains flatter them to arrogat a power in al Church affairs, which belongs not to them: For they hav no such right, either eminently as the Executioners power is in a Judg; or virtualy, as life in the Sun; or causaly, as heart in Fire; or deri­vativly as the chief Magistrats power is in mean Constables and other Officers: so it can only be exorbitantly, as Corah claim­ed to make Priests and Rulers in Moses and Aarons rooms; and Wat Tyler under Richard 2. for Gods Word yeelds no such precept or precedent in the Jewish Church, for People to chus Priests, or meddle with matters of holy concernment: Nor did Christ alter any thing in extern maner or Ministry, as to venture it on the rock of vulgar rudenes or rashnes, which attends their weak heads and wild hands in Religious Rites; but commend­ed that care to his chosen Apostles and their Successors, wher­of Plebeians are incompetent and incapable. If they should be supposed sufficient to try Ministers ability; yet hav they no right to Ordein, no more then a wise Man can send an Ambassador in his Princes name; sith 'tis delegated soly to such as Christ hath designed to dispens Ordination, and not to the multitud, be their gifts or graces never so good or great. The People somtimes recommended Men to be Ordeined, or accepted such Acts 6. 5. as the Apostles or Elders appointed: but it never was derived from them as the Fountain, nor conveied by them as fit con­duits▪ by which this holy stream of the Sanctuary is to flow. Wise, modest, humble Christians, are of al most shy to undergo such bold things, as having no cal or command from Christ or his Church; nor can expect a blessing on their rash attempts: yet in our Church no Orders were conferred without the Peo­ples presence and Presbyters coassistance.

If People had sole power to ordein Ministers, what sorry choice would they make, how weakly would they examin, how wildly ordein, and what slovenly hands impose? for they are more pleased with familiar rusticity then learned gravity, and prefer a confident Mechanic to the ablest D [...]vine. People may so wel be Preachers and Baptisers, as Ordein any to be their [Page 107] Teachers; who may so wel exercise the Ministerial power as confer it on others: But if al hav right to the Keis as Stewards or Ministers of holy things; then 'tis not tru, That Christ gav som to be Apostles, Pastors and Teachers: so every part may Eph 4. 11. 1 Cor. 12. 22. chalenge to be an Ey; which peece of prophane confusion no Church ever allowed. The Peoples presence at Ordination or acceptance of their Minister, is a matter only of human pru­dence and civil compact for that particular place: but no own­ing of power derived from Christ by Church Rulers, to officiat for their Souls good: Nor doth it indow him with any power, but only appropriat him to take care of such a People. For though Beleevers in primitiv times, did oft express their lov to Bishops and Presbyters by their presence and cheerful concur­rence in matters tending to public peace and good Govern­ment, so far as modest discretion deemed decent: yet they ne­ver presumed to claim hands in ordination, but only requested the Rulers, that such as they approved may be set over them, which was somtime granted, somtime not: but to ordein of themselfs, Saul and Ʋzziah had so much right to offer Incens, as they to doo it.

Al humble Christians look to the rock whence they were hewen, and pit wherout they were digged; who did not make Ministers; but they sent by Christ, made People Christians. Such as sat in darknes had light brought them, and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God. So ther is no caus for People to em­brace that fury, folly, and faction which would lay al in com­mon: sith Levellers can allege nothing to repeal the divine approbation of Ministry, which hath continued a peculiar peaceable possession to Church Officers by Christs Institution for sixteen Centuries without cessation, in a constant success­on of Ordination. We grant People in a particular Parish or Congregation, may desire a special Man to be their Prelat or Pastor (as thos of Milan did St. Ambros) but cannot chus by their proper power, much less Ordein: as Souldiers may peti­tion the General for one to be their Captain; but cannot chus, creat, or constitut any without Commission. They may so wel set up a new Christ or new Gospel, as new Ministry or new [Page] Ordination; which Christ hath doon once for al times and pla­ces to the Worlds end, without Peoples interest. A wise Spani­ard said, 'Tis better in a State to prefer corrupt Men then silly Sots: the one like a Theef in a Vinyard, wil only take ripe Grapes til he be satiat: but the other as an Ass eats ripe and green, treads down al with his heels, and being filled, tumbles in it to spoil al: such is the unskilful Vulgar in Church affairs.

Quest. Som scornfully ask, what can Bishops confer in Or­dination more then other Men, what charm is in their praiers or imposing of hands, to invest Church power; or how can they giv the Graces of the holy Ghost? why doo they claim to be caled Clerics as peculiar to that Tribe, and contemptuously cal others Laics; sith al the Lords People are the lot of his Inheritance, being spiritualy annointed to be Kings, Priests, Prophets.

Answ. Thes Scarrows are soon repelled: 1. Touching the term or title of Clergy and Laity (which captious Critics imput as pride in Ecclesiastics to incens People against them) this di­stinction was ever used ab initio, as al antient Fathers, Coun­cils, and Histories ratify: nor is the one upbraided as a badg of vainglory to the Ministry; nor the other aspersed as a brand of infamy to the People: but only to difference both calings, as 'tis in our Laws and Language. Nor is it avers to Scripture sens, which cals them Pastor and Flock, Doctor and Disciple, Ruler and Ruled, yea al Faithful in general, are stiled Clerus (a Church) or portion of the Lords heritage: but Ministers in special Clerus Ecclesiae, a lot given by the Lord to his Acts 2. 6. Acts. 13. 2, 3. Church, as consecrat apart to his service. So the Apostles chos Matthias by lot: and the holy Ghost after said, Separat Bar­nabas and Paul for the work wherto I hav caled them; who ha­ving fasted, praid, and layd on hands, sent them away. Gods Ministers disdain not to be counted or caled his People, as Children of one spiritual Father; and brethren of the same Fa­mily of Faith: Nor wil humble Christians covet to be clyped Clerics, or scorn the appellation of Laics to avoid confusion of Calings: who accompt or acknowledg tru Bishops and Mini­sters as their Fathers, Overseers, and Instructers. Men may so wel bogle at the words Trinity, three persons, and Sacraments; [Page 108] which are not found in the letter, but truth and sens of Scrip­ture: Nor is Logomachy or word-war fit for wise Men, being a meer Sciomachy or shadow-fight, like stumbling at straws and syllabical scruples. No Religion bars convenient compen­dious terms to distinguish degrees: but thes word-Carpers hav a malitious meaning, to make People abandon both Name and Thing, even the Office and Ordination. 2. To the demand, what charm is in Bishops hands or praiers to confer the holy Ghost, more then in others so wel or better gifted? It may so wel be asked (as Atheists and Apostats use) what virtu is in Baptism water to wash away sin, regenerat sinners, confer Grace, or represent Christs blood more then in other, as proud Catabaptists contested? Or what efficacy in Bread and Wine at the Lords Supper, more then in the same Elements at usual Tables or Taverns? How doth the form of consecration by using Christs words ad or alter them? At this rate of carnal reasoning, Men may cavil at Christs Deity and Humanity for the outward poverty of his life and death; which made many doubt or deny him to be the tru Messias. So this fond, futilous, frivolous question fals to ground▪ with its own weight or weak­nes; as if there, were more light in lat modern Meteors, then in the great Lamps (Sun, Moon, and Stars) of Scripture, Church, and antient Christians: who with the same holy humble Faith, as they beleev Jesus to be the promised Messias (maugre al which blind Jews and babarous Infidels obtrud) doo also reli­giously reverence al his holy Orders and Ordinances, how poor or plain soever, setled in his Church. Nor doth the means of outward appeerance weaken their duty or devotion: who liv by Faith, see with the ey of Faith, and act with Faiths hand in al divine mysteries: For God makes foolish things effectual by his spirit and Grace, to thos high holy ends for which they were or­deined. So 'tis not any Magic charm which makes common Accedit Verbū Elemento, & fit Sacramentum. Elements becom Sacraments, being consecrat by Ministers; nor in Bishops hands and praiers to ordein them; but his po­werful Word and Spirit: who commands the duty, confirms the Order, and givs a blessing to Ministerial Ordination, so wel as to al other Ordinances.

The result is, That Ordination makes nothing to Ministers [Page] Natural, Moral, or Spiritual endowments; nor doth it confer any Physical power, no more then the Office of a Judg, Am­bassador, or martial Commander, to their personal abilities: but invests them alone with authority to exercise thos Functi­ons, which none els may presum to perform, who hath not that order of Office consigned to him: Nor can any power in Men make a Gospel Minister though never so gifted, to consecrat holy duties, sav only such as are set apart or separat therto by du Ordination. The benefits therof are manifest and manifold: 1. For Gods glory and salvation of Mens Souls, by beleeving tru Ministers testimony, that Jesus Christ is sole Saviour of the World; who began this Ordinance, and sent som special wit­nesses to proclaim him by a constant continual succession in al ages and places til his secund coming. 2. It evidenceth the Churches care and fidelity, both in preserving the divine Ora­cles, and in celebrating holy Mysteries as Seals to confirm Chri­stians Faith; beside the exercise of wholsom Disciplin commit­ted to the Churches chief Pastors and Rulers. 3. It givs per­sons rightly Ordeined a real power derived from Christ, which Mat. 28 20. 1 Tim. 5. 22. 2 Tim. 2. 2. none hath of himself; as St. Paul bid Timothy, lay hands sud­denly on none, but commit the things he had heard of him to faithful Men, who shal be able to teach others also: viz. by per­petual succession, and public Commission. 4. It binds the party Ordeined more strictly to discharge his duty by study, praier, conference, meditation to keep and improv thos gifts or Graces, for Gods glory and the Churches good. 5. It givs tru Ministers comfort, courage, and confidence (as sacred unction did to the Prophets, and Christs solen Commission to the Apostles) to preach; not as popular Scribes, or precarious Pharisees; but as St. John Evangelist authorised by Christ; whos Ministry, like John Baptists, was not of Men (though transmitted by Men) but from Heaven; wherby they can re­buk with authority, and doo al duties of their Ministry. With this confident conscience, they can speak boldly in the Lords name, not fearing Mens faces, no nor the force or fury of Devils: nor wil forsake their Flocks when Wolfs com, as Hire­lings and Self-Intruders doo; but in times of public persecuti­on, chus rather to be exemples of cheerful suffering, in expe­ctance [Page 109] of Christs promised assistance and reward. 5. It con­servs order and decorum in the Church, fortifying their fun­ction with du respect or regard: so that neither Person nor Office is easily despised, when divine Ordination is duly per­formed. For it conciliats much lov, aw, and reverence from al tru Christians; raising a just vencration to duties rightly celebrated by thos of whom Christ saith, He that receiveth you Mat. 10. 40. receiveth me, and who so despiseth you despiseth me, and him that sent me. This makes them esteemed as Prophets, Apostles, or Angels sent of God: yea Christ resents their injuries as his own, and the very dust of their feet becoms a dreadful Witnes against proud contemners: who deeming them to be but of civil courtesy, make no bones to degrade them; that they may prefer a rabble of their own Parasitical Preachers, before any of Christs sending or the Churches ordeining. Such are fittest for their sinister end [...], who wil act in a levelled way by the same insolent irreverent spirit of popularity, which is most prevalent with the Enimies of Ministerial power and Or­dination. The Devil is best pleased with such pragmatic Prea­chers, who doo Satans work under our Saviours livery: which is to extirpat tru Ministry and al conscience of Religion, that so having by thes Nimrods hunted out the race of antient holy Order and Succession; he may erect a Babel of Confusion. 7. It givs great satisfaction to al tru Beleevers in point of duty discharged, and comfort obtained by holy Ministration: when they are assured of the Ministers mission and officiating in Christs name; which none can pretend to without a ly, sav thos rightly ordeined: but other impudent intruders, hav no plea from Scripture or Church custom to justify their acts, or perswad sober Christians to regard them. The old Greec Li­turgies praied at Ordination of Bishops and Presbyters, that God would bestow on them such Gifts, as the holy Ministry might be unblamed and unblemished for the Peoples comfort. St. Paul asks, How shal they Preach unles they be sent? Which Rom. 4. 10▪ implies that none can cheerfully or comfortably doo it without du divine mission. No Churches or Christians were ever eminent for sound knowledg, Orthodox truth, or holy Life; except wher tru Ministry, by right Ordination was countenanced and [Page] continued: for the more defectiv or neglectiv they are ther­in; the more overgrown they are with ignorance, error, Schism, novity, and licentiousnes: when Men make themselfs or o­thers Ministers in new waies.

To sum up al, right Ordination confers no intern inherent Summary. Grace or sanctity (for Judas was an Apostle and Demas a Disciple, yet both dissemblers) but only outward gifts fit for that function, to discern or distinguish them from common Christians: having al their efficacy or authority from the first Fountain, in the same way of subordinat succession, which Christ prescribed, the Apostles performed, and al Churches practised: nor can any Upstarts or Pretenders to new Lights, claim the power of Ministry without du Ordination in the old way: to which no Mans ostentation of Gifts or admiration of Auditors can contribut ought to eithers comfort; but much to the sin and shame of both, as perverters of Christs Ordi­nance and perturbers of public Peace. Yet every ordeined Man in a meer outward form, is not a tru worthy Minister: for ther may be Hypocrits (as Magus was) who hav no real abilities, nor honest purposes; but aim only at base advantages, as Intruders also doo. The Ordeiners too may be deceived in judgment of charity, or corrupted by human frailty (which folows al Flesh more or less) to pervert this holy Institution, sith nothing is free from abuse: but they can hav no comfort in that sacred caling, unles they discharge their duty with ho­nest hearts to Gods glory and salvation of Mens souls, for unworthy Ministers unduly Ordered, are like Ships slightly builded, which caus their own loss and al that sail in them: so dis­orders in ordeining, are a great detriment or disparagement to Religion, as unskilful cowardly Officers are in Armies. Such Laics as in brutish violence or popular insolence arrogat undu power, or abrogat wher 'tis du; commit more hainous sin then Simon Magus, who modestly offered Mony for a part of Ministerial power: but to wrest the Keis of Gods hous from his [...]u Stewards, to whom the chief Master committed them (which Magus never essaied to doo) is Cyclopic fury and Geti [...] barbarity: much more to transmit them unto Bois, Lac­quies, Me [...]hanics, or base Buzzards; who not conscious of any [Page 110] just Ministerial power, can make no conscience to doo that duty being most unfit for it; tho they presum to Preach and ordein whom they pleas; both being fitter for Stocks and Pri­sons, then to feed Flocks or frequent Pulpits. Thus far Dr. Gauden, but far more copiously and curiously, in his learned lucubrations worthy of most piercing perusal; wherof the quintessence only is here briefly presented.

For upshot, It appeers that Episcopat was instituted by Conclusion. Christ Analogicaly in his Apostles, but apertly by them in such as they appointed to succed with precise rules of Ordination and jurisdiction over Presbyters and People committed to their charge: which primitiv patern the Catholic Church through al ages in al places perpetualy prosecuted or practised til thes last worst times: but single Presbytery and Lay-Elders specialy without any Bishop in chief, is a lat devise set up for a shift in case of necessity, as som of the Authors and Fautors acknow­ledg: wishing they were so happy to hav Protestant Prelats, as England injoyed about 100. yeers together (except a quin­quennial Eclips) since Edward 6. of blessed memory began A. C. 1547. the Reformation. Al which particulars with many mo, are previously and pregnantly proved in the premisses, which shal not be vainly reiterated. Thes points are presented to public sifting or scanning sans scandal or scurrility; with hope of like liberty (stil allowed to Scholars) as the Adversaries ever exer­cised against Episcopat freely, if they kept their Pens from trea­son and sedition (as Penry in his Martin Mar Prelat did not) even when Prelats most swaied or domineered. For no Sect can or dare say al their Tenets are infallible Truths: why then wil they not patiently permit them to be tried by the Touch­stone of Gods Word, for the better ventilation of verity, without bitternes or asperity?

Supplementum mutuatum: A supply taken from many.

THes were Adversaries or Antagonists to Presbyterians, who may be fit Accusers, but no good Judges: nor shal any of their railings or revilings be produced, but only such probable testimonies as concern matters of Fact, Doctrin, or Disciplin; laying aside al uncharitablenes. Wheras Christ hath three Offices of King, Priest, and Prophet; they differ under which to darrain their Disciplin. They say he is considered as Son of God or secund Person in Trinity: so al Persons and Princes (Beleevers or Infidels) are his Vicerois in their Domi­nions: or as Mediator, Head, or Governor of the Church: so al Pastors, Teachers, and Elders are his immediat Vicars or Officers; but civil Magistrats only Patrons and Protectors; the one in Spirituals, the other in Temporals. To this they al stick as limpets to astone, but dissent in particular points of the foundation. Cartwright confines Christ as Son of God coequal with the Father to be Ruler of Civil Stats; but not as our Saviour or Redeemer: the Humble Motioner saith he hath power over al Principalities in Heaven and Earth, not simply as secund Person, but as Son of God Manifested in the Flesh; having sole authority not only as God and Man, but as meer Man. Cartwright contests, that Christ in governing secular Stats hath no Superior: the Motioner saith, As he is King of Kings and Lord of Lords; he receivs this power of the Father: to whom Beza assents, that God governs the World in person of his Son as made Man; and al power given him in Heaven and Earth is spoken properly of his Humanity. If then Chri­stian Princes hav power under him as Mediator God and Man, nay as Head of the Church; their Presbyteries or Elderships hav not sole stroke in spiritual matters of Rulership. Snecanus stifly holds, That St. Paul speaking of Christs body, intends [...] [...]or. 15. 24. E [...]h. 1. 20 21. Co [...]s 1. 1 [...], 17. civil Magistrats as Church Officers joyntly with Aldermen, and 'tis great rashnes to exclud them; accompting such for Adversaries and Anabaptists.

Ob. Cartwright opposeth, that Christ being sole Head of Rom. 12. al the Church and every particular Congregation which hath a wel ordered Eldership; is never severed from his whol Body 1 Cor. 12. nor any part of it. Ergo ther needs no subordinat Head or Governor over any Christian Church.

Sol. This Sophistry is soon retorted thus: Christ is our Priest, Prophet, Pastor; who is never absent but able to per­form al such functions: Ergo we need no Ministerial Officers or Presbyters: as if he sitting personaly in Heaven, had not set such to Preach and preside here visibly on Earth.

Repl. He enjoyns, If the civil Magistrat hath right to rule in Christs Body the Church; it shal hav two Heads, which were monstrous: Ergo 'tis absonous.

Sol. Ther is a Ministerial Head or Spiritual, so Christ is soly over the whol Church; which to claim (as the Pope doth) is Antichristian usurpation: and a Magisterial or Temporal, which imports only a secular Ruler, as al Princes are in their Dominions: so a like inference may be made, if the Common­wealth belong both to Christ and civil Magistrat, it shal hav two Heads, which were as Monstrous: but neither is necessa­ry. Princes may be Christs Substituts or subordinat Rulers, even in Spiritual causes better then base Rusti [...]s or Mechanics admitted to be Elders. 'Tis a tru Tenet, that Christ consti­tuted his Disciples to assist in his Priestly Office: on which score we defend against Papists. that every ordeined Minister is so wel his Vicar as the Pope, having equal power to Preach, pray, and dispens Sacraments: but the Author of Ecclesiastic and civil Polity, denies Pastors to be Ch [...]sts Vicars as he is p. 68. Priest (for so the Pope the Devils Vica [...] assums it) but only as a Prophet: which is a novel Paradox disclaimed by his Bre­thren. For F [...]nner finds only two Offices, making Prophecy part of his Priesthood: so it results, they be his Vicegerents for Regiment only as Kings, and al would fain be so, if they could deriv a Roial right. They urge against Bishops how his King­dom is not of this World; yet place it in the Consistorian El­dership: for Beza saith Christ as King and Head of the Church, rules it by Pastors lawfully caled, which Cartwright and Fen­ner confirm. Sonnius saith, Christ executs his Regal Office [Page] by the internal government of his Spirit, and external of the Ministry: how then doo Lay-Elders being no Priests nor Pro­phets hold their regency? For Christ is suprem Soveraign, the Presbytery his Kingdom, and Spiritual Elders his Vice­rois: so Laics are but pety Princes like the idle Kings of France meer shadows or Cyphers. Beza De Presb. p. 188. saith every Eldership is Christs Tribunal: which is parallel to the Canonists parasitic position, that the Pope and Christ hav but one Consistory. For as Papists prohibit al Appeals from Christs Vicar: so they hold it hainous to appeal from the Genevan Consistory be­ing Christs Tribunal beyond comptrol. So what they deprav or disprov in others; they-selfs practis and patronize.

1. They blame Bishops (as they doo the Pope) for med­ling Criminations. with many matters, and Lording it over others: alleging our Saviours saying, Vos vero non sic, and St. Peters precept, Luke 22. 26. 1 Pet. 5. 3. not as Lords over the Clergy: which is meant of abusiv am­bition. Yet their Elderships undertake a Sea of affairs in or­dine ad Christum like Papists, which they hook in within the compass or cognisance of their Consistorian Commission. Al Crimes (saith Knox) which deserv death by Gods Law (Murders, Adulteries, Sorceries, Blasphemies, Heresies, rai­lings against the Sacraments) incur Excommunication: in which Cases Summons must be sent to the Offenders Parish, or if he hath no setled abode, to the chief Town of that Divisi­on, to appeer and answer at a set time; or shew caus why Excommunication should not be denounced: but if he ap­peer not, he is to be Excommunicat nexts Lords day; not for contempt, but as guilty of the fact: so if Malefactors in France fly, they are hung up in figure. This is round work to Excommunicat for superseding one Citation in Causes of Life and Death, judging him guilty untried. How if the Ma­gistrat pardon this Murderer? Yet wil not they receiv him upon repentance under 40. dais trial, and satisfaction given the next Allies of the party slain. So they take on them al kind of power.

Al other offenses, not capital (Lechery, Ebriety, Swearing, Cursing, Scolding, Fighting, Fencing, Sabbath-breaking, wan­ton words or gestures, neglect of Sermons and Sacraments, su­spition [Page 112] of pride or avarice, superfluity of Fare, riot in Raiments, Dancing, Dicing, hanting Taverns, Tipling houses, Theatres, May-poles, Morrices, and al Merriments, with many mo) are left to the Elderships discretion. So are contentious persons which ve [...] their Brethren sans caus, wherin they wil be sole Ar­biters. How can thes Men know unless they examin the facts, and be skilled in the Laws of the Land? Or who wil run to temporal Courts, if he may be righted at Consistory Bar? Nay if he doth, he shal surely smart for it. Beza saith, Al sins are subject to their censure, as being scandalous to godly Men: for if one wrong me in goods or good name, he commits a duple crime; one in wounding my heart by breach of Gods Law, and giving il exemple; wherin I must complain to the Elders to work his repentance: another in damaging my fame and for­tunes, which Magistrats must right. Is not this a brav devis to inlarge their Jurisdiction, when al actions of the Case com within their compass, and al persons must be Informers to their Court? If I complain to the Consistory that one hath wrong­ed me, and they enjoin him to ask me forgivnes; how can he commence a Law-suit against me? He may (quoth Beza) but 'tis an il sign of repentance or tru remission. Is not this a bar to civil Justice? The wrong is confessed and forgivnes asked; ther needs no trial of Fact, but the Magistrat may award dama­ges and tax costs, which is al he can doo. Avant then Common-Law and Chancery: the Consistory alone can doo al.

Al the ground of this Divinity is drawn from the Jews Sa­nedrim, which Cartwright saith Christ transferred to his Church as a patern for the Elders. Beza concurs, That the Priests were Lawyers, who decided any doubt arising among the Judges. If it be asked, what they had to doo in causes meer­ly Civil? He learnedly resolvs, That matter of Fact is Civil, which the Judg sentenced; but al points in Law the Ecclesia­stic Elders decided or determined. Is this probable or veritable? Doubtless the Jews had not two Courts (one of Fact, anothe [...] of Law) nor any Nation els: but in difficil Cases both of Law and Fact, Appeals were made from inferior Courts in the Country to the Sanedrim at Jerusalem, which handled Civil Causes so wel as Ecclesiastic. Nay Travers and the learned [Page] [...]iscours hold, That the Elders may deal in Civil Causes, as they did under Pagan Princes before they Christianized: for they receiv no more authority by their conversion then they had before, nor may meddle in Church matters; yet they may in Civil. 2. They found fault, That Primats and Prelats were made privy Counsilors of State; much more to be admitted Members of Parlement and Convocation: yet Beza was of the State Council at Geneva, and prescribed to Scotland, That in stead of Bishops som grav Presbyters may be present in Par­lement to advise in spiritual matters, as Judges doo in Law. Yea Field supplicated here, That twenty four learned Divines might hav votes in Parlement, excluding Bishops: but for the Convocation (if it were such as should be, meaning their El­dership) the Parlement may establish nothing pertaining to Gods worship without their direction. 3. They contemn or condemn al antient Councils, and caled our Reformation of Religion doon by Convocation, a Deformation; branding the 39 Articles, Injunctions, Canons, and Church Ceremonies as contemptible; but extol their own Synods (Classical, Provin­cial, National, General) as parallel to the Gospel, and authen­tic Oracles of the holy Ghost. 4. They inveied against Clergy Men to be Commissioners in the lat high Commission Court; yet sued in Scotland, That fourty Ministers should hav Com­mission to suppress their Enemies of Religion. So Field petiti­oned here, That his twenty four Doctors might hav power un­der the Great Seal to censure al Sects, Heresies, Errors, Con­tempts, Misdemeanors against Gods Word and their Ecclesi­astic Laws: to depriv any Pastor not doing his duty after their wils; to examin Witnesses, imprison Malefactors, and certify their names to the Lords of the Council for farther punish­ment. 5. They disliked the High-Commission should send out Pursevants to summon or imprison Men: yet the Genevan Consistorie hath a Beedle to cite Men, whom they incarcerat at pleasure. 6. They exclamed aloud, becaus subscription was required to the Articles of Religion, Communion Book, and Canons: Yet the Disciplinarians at their clandestin Conven­ticles in joined it to their Decrees or Devises: nor can any be chosen a Church-Officer, unles he first subscribe to their Disci­plin. [Page 113] 7. They task the Oath ex Officio used in certain thief Causes; becaus Men may not be compelled to accuse themselfs; and no accusation is liable against an Elder, under two or three witnesses: yet when Henrig a Presbyter refused to swear (touching dancing at Widow Balthasars hous in Geneva) al­leging that place, Calvin jeered at it, and extorted confessions upon Oath, deprived Henrig, exofficiated one of the four Sinders, and imprisoned al the rest. 8. They brand the Com­mon-Praier Book as culled out of the Popes Portuis; The Ce­remonies, Surplice, and other ornaments as Antichristian rags; contesting 'tis better to conform with Turcs then Papists. If it be answered, that we must try al things and hold what is good, using thos things lawfully which were abused superstitiously; al wil not serv or satisfy: yet when they are charged with Do­natism, Anabaptism, or Papism, in perturbing the public peace, for saying the Sacraments are not sincerely Ministred, that we hav no lawful Prelats or Pastors, and Princes may not meddle with Ecclesiastic matters; Cartwright a chief Champion an­swers for al his felows, That in the filth of such Heresies som good things are found, which they receiv or retain, as the Jews did the holy Arc from prophane Philistims. 9. They decry University Degrees (as the Anabaptists did in Germany, whom Melancthon confuts) caling them childish Ceremonies borow­ed from the Pope: But Junius a Consistorian contests they are decent and lawful, which ought not to be abrogated for any abuse, or abandoned becaus borowed from Papists: Yea Cart­wright sued to be Doctor of Divinity, which was denied; and the strictest sort took Academical Degrees sans scruple, and divers swalowed Lawn sleevs without choking. 10. They re­prov others for urging the authority of Councils. Fathers, and School-men: yet if any seem to fit or favor their Caus, they magnify them highly: as Beza stifly pressed St. Austin, Chry­sostom with others against Erastus, giving general Councils glorious titles, when they served his turn, or els slighted them▪ and Cartwright cals such citing of Fathers a raking of ditches▪ 11. They allege against Bishops preeminence over Ministers, that both are caled by one name, and therfore one Function▪ when 'tis answered, That community of title takes not away [...] ­stinction [Page] of Offices, sith even Princes are stiled Deacons Apo­stles, and Priests, yet far disparat in power; this wil not con­tent: Yet Erastus proved, That the name Elder is ever appro­priat to Ecclesiastics, not to Laics; Beza borowed that distin­ction for his defens, how the name of Bishops and Elders are common, but their Offices not al one; nor is it a good conse­quent, every Bishop is a Presbyter, Ergo every Elder is so: for al names of Ecclesiastic Officers (Deacons, Apostles, Prophets, Prelats, Pastors, Presbyters) are sometime used generaly or pro­miscuously. 12. They aspers our State for suffering Bishops to retain som parts of the Canon Law, crying out 'tis Popish and Develish: yet if ought sit their humors, they secretly stole it out of the Decretals; as in their draught of Disciplin more then seven parts of eight are borowed from it. Hence Viret finding how Princes by cashiring the Canon Law, assumed Ecclesiastic power to themselfs; condemns their rashnes or rigidnes who depraved the same. Thus by this Jury of Criminations it ap­peers how palpably partial al mortal Men are in their own be­halfs: yea their factious folowers wil hardly beleev half, and justify the other moity as proceding of piety. Next shal be shewed how they wrest the Fathers to their own sens.

Ignatius wils, That nothing be doon in the Church without [...]. the Bishops consent, who as Prince of Priests hath power over al: Can ought be plainer? Yet Cartwright counterfets, That by Priests he means ruling Elders (Lay ones he never know) by Prince the Moderator chosen to propone matters at one meeting only: and by power over al, his authority over the El­ders in the same Parish (when no such precincts were yet bounded) just after their new cut. Justin Martyr stiles every Bishop Prelat, as preposited over Priests and People: Cart­wright consters it, That he was Prelat of the People, not over Presbyters: or at most a Moderator to propos matters only. Yet if he was superior over Ministers, how fondly is it inferred to be lawful, becaus he was so? for even in thos dawning da [...] som things deviated from the Gospels purity, as the name Pre­lat common to al Elders, was appropriat to one: Thus like Wind-millers, they make every wind serv their turns. Ire [...] saith the Apostles appointed Bishops in thos Churches which [Page 114] they planted: Beza clean contrary to his mind and meaning, interprets it of Pastors, Doctors, and ruling Elders, not con­stituted by their authority, but chosen by the Parishes. For when any Officer was elected, the Apostle present consecrated him to the Lord by laying on hands in the name of the Presby­tery. Jerom testifies, That from St. Marc to his time a Bi­shop was placed in higher degree abov Presbyters, as a Captain in an Army: Cartwright seeks strange shifts to shadow it: 1. That the Presbyters did it without Marcs order. 2. That the words from Marcs time, are exclusiv, as if that superiority began after his time, which is flatly fals: for he cals Marc Bi­shop of Alexandria, and his successors superior in degree o [...] dignity. 3. That in saying it was so at Alexandria, he implies it was not so elswher. Is not his a goodly gloss? 4. He cries ou [...] against the pravity of thos primitiv times; which is a more in­genuous agnition, but a silly shelter or Sanctuary: for no wit of Man can evade or exclude it. Jerom saith farther, It was ordered by Decrce of the whol World; That to suppre [...] Schisms, one should be chosen by the Priests abov the rest: Be­za boldly givs him the ly (which the testy old Man if he the [...] lived, would retort in his throat) that it was not so. Many Anti­ents (Iren [...]us▪ Cyprian, Tertullian, Jerom, Ambros, Austin) cal Bishops the Apostles Successors: And Ecclesiastic Writers draw long Catalogs of their names in several Sees; which thos Fathers urged against upstart Heretics in their dais: but when Papists press such succession at Rome and elswher; we deny not the truth of it, but answer that personal succession is very effe­ctual, if Doctrinal concur; and thos Fathers in urging the first, had a special ey to the last; becaus such Heretics oppugned som points of Apostolic Doctrin. Yet Cartwright and his Cru con­tend, that by Bishops are meant Parochial Pastors, stiled the Apostles Doctrinal successors: and al Episcopal Catalogs are of Parish Priests. Yea Sadeil excluding al personal succession, grants Doctrinal to Laics, if they hold the Apostles precepts and walk in their paths: O dainty. When swarms of Authors are cited, that Timothy was Diocesan of Ephesus; Cartwright givs the ly to al, becaus St. Paul saith, he was Evangelist: So was S. Marc, yet a Bishop. When for Antiquity of Archbi­shops [Page] Clemens, Anacletus, Anicetus, Epiphanius, Ambros, &c. are urged, together with St. Austins rule, That wher a name is so old and origin not extant, it should seem Apostolic: Cartwright cals the citing of antient Authors a raking of Hel, and saith thos times were not pure Virgin-like; branding Cle­mens, Anacletus, and Anicetus as conterfet cranks (haply som forgeries were vented in their names) and slights Epiphanius, that he wrote according to his time: but rejects Ambroses Book de dignitate Sacerdotum as foisted. When for the Office of Archdeacon Damasus, Sixtus, Sozomen, and Socrates are quoted; Cartwright answers, That Damasus spake in the Dragons voice, the best ground bears thistles, and thos times were corrupt.

Thus they either wiredraw the Fathers words to their own fancy, or deny their authority, which are easy evasions. When Ignatius terms a Bishop Prince of Priests, and Cyril and Ter­tullian high-Priest: Cartwright cursedly censures, that such Proctors presum to put our Saviour out of his Office: yet they are only stiled his Substituts on Earth, when al confes it to be the joint judgment of the Catholic Church and Councils, that Bishops are the best remedies to repel Schisms and Heresies: Beza and Cartwright cry they are al deceived; for ther were great controversies and contentions stil under their regiment. 'Tis tru, for Christ foretold it wil be so stil til the end. When a cloud of primitiv witnesses is produced for the lawful use of Holy dais: Cartwright complains, That Truth is measured by the crooked yard of time; and appeals from authority to Scrip­ture, wherof he wil be sole Judg and Interpreter. When the whol stream of Fathers and Councils is urged to prov the Churches power in al indifferent things not prescribed by Gods Word: he carps how he is pestered with human authorities, instead of the Prophets and Apostles, shaking them off (as St. Paul did the Viper) with one blast, that the things asserted are now questioned, as if their cavilling were sufficient. When Cyril saith, That Moses Law to punish Adultery with death is out of date: he comptrols his Opinion as corrupt. May it not more justly be said?

When Theodoret testifies, That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia, Thra­cia, Pontus, beside his own See, and Sozomen saith he deposed thirteen Bishops for Simony: Cartwright cogs an answer, That he had no other care over them then al Godly Ministers ought to hav over al Churches in Christendom: or if he took rule over them, he was a proud Prelat like the Pope; yet haply he deposed thos Bishops by consent of the Presbytery, not by his own authority: al which bewray gross ignorance contrary to known truth. When the first Nicen Synod (which placed Pa­triarchs over Primats) is urged for the antiquity and authori­ty of both: Cartwright scofs at it as no famous Council, tax­ing divers Decrees of error, specialy in points of Disciplin: yet al Churches receiv them as authentic; and Arrians or other Heretics may so wel cavil at the Doctrins. When Antioch Council, caled fifteen yeers after, Decreed, That inferior Bi­shops shal not act without their Metropolitan, sav what per­tains to their own Dioceses: He glosseth that a Metrapolitan was only set over a chief City, and the name makes no more difference then to say a Minister of London and Newington: but by Dioces is meant a Parish (so he stil translats the Greec word, becaus it bears a Parochial and Episcopal division, though generaly used for the later) wher a chief Minister had som Mer­cat-Town with vicine Villages appendent to his Church, as at Hitchin and elswher: Sic parvis componere magna solebat. What fine, foists and brazen bolts are thes to bolster a bad caus? When Athanasius avers, That Denys Patriarch of Alexandria (to which Jurisdiction Egypt, Thebais, Mariota, Lybia, and other Provinces pertained) had the Churches of Pan [...]apolis committed to his care: as Epiphanius saith the same of Peter a­nother Patriarch, to whom the Archbishop of Miletus was sub­ject: Cartwright consters it of a voluntary care (not authori­tiv) which every Minister ought to take of Churches round about him. When Theodoret Bishop of Cyprus saith, Heself [Page] had Government of eight hundred Churches: Cartwright checks him for a vain boaster, upbraiding his writing against Cyril, quid ad rhombum? When the Councils of Nice, An­tioch, Carthage, and Sardis declare, that only Bishops hav au­thority to excommunicat: Cartwright from Calvin the chief Coryphee declares, That in so doing they fomented ambi­tion.

Thus they speak Magisterialy from their Chair what they list, which their partial poor blind Proselits hold for Oracles. When Mr. Fox provs Archbishops to be abov Bishops, and them abov Ministers: Cartwright givs a dor, That he writing a Story was more diligent to deliver what is doon, then how wel or il doon. Yea, he censures al learned Men under Edward 6. that they knew only in part, and being sent out in the morning dawn, yer the Gospel Sun was risen high, might oversee much, which som not so quick eyd can better discry: for what they had in acutnes of sight, others enjoy by cleernes of the Suns light. He prescribes two learned observations: 1. That in the Nicen Synod and others within two hundred yeers after, many Ca­nons and Cautions were made touching a Metropolitan in eve­ry Province what honor or title he shal hav; what limits of Jurisdiction; and what place to sit in; which shews that it was opposed in thos dais: intimating, that som Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since, which is no warrant so to doo. 2. That among Pastors, Elders and Deacons in every Church, one was chosen by the rest to propone matters (whether doubts to be debated, cen­sures to be decreed, or elections to be determined) who gather­ed voices, and was the common mouth to moderat the whol Assembly. A learned lesson to shew that Episcopal Govern­ment jumps just like Germans lips with Genevan Presbytery, as if they should shake hands; who shape al to their own cut, as an old Dotard at Athens deemed al ships his own which cam into the Haven.

Howbeit they differ diversly among themselfs: For Cart­wright [...] draws the Elderships origin from Moses and Aaron, who assembled the Elders at Gods command, which he inter­prets of Laics: but Gallaesius of Preachers: Pe [...]itan, Ber [...]ram, [Page 116] and Siniler of Civil Rulers, Senators, and Princes. Beza brings proof out of Moses Pentateuch, Chronicles, and Prophets: But Calvin the Founder saith, The Jews Sanedrim was found­ed after their Captivity, being then inhibited to creat a King: yet the seventy being instituted by Jethros advise, were a law­ful Polity allowed by God, to censure maners and Doctrins. The titles given to Ministers in the new Testament (Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2.) Beza, Junius, and Cartwright ascribe to their Elders, which Calvin applies to al Ministers. Thus they run som into Egypt before the Law, som to Mount Sinai in the Wildernes, som elswher to seek their Eldership, yet cannot find it: but agree like Sa [...]sons tail-tied Foxes. Wher any mention is made of Elders, Congregation, Church, Court, Bishops, Rulers, Thrones, Christs Kingdom &c. Beza, Junius, Danaeus, Cart­wright, and that cru imagin it to ring a peal for their Presby­terian platform, suting the Scriptures to their tunes. For as poor folks beget Children, but know not how to keep them: so Sectists breed or broch new Opinions, and seek Scriptures to maintain them; who (as Hilary saith) care not what the words mean, but put their own meaning on them.

Lastly, Listen how highly they prais themselfs, and Hyper­bolicaly Eudog [...]es. extol their Disciplin. We hav Christ and his Apostles, with al the Prophets for us: We striv for everlasting truth which God hath left, and may not leav it: the matters we med­dle in, are according to Gods Wil in his Word: We propound his Caus faithfully, and for it are persecuted: We are his poor Servants, painful Ministers, zelous Professors, feeders of his Flock, Christs litle ones, the foolish things of this World cho­sen to confound the wise: of immortal seed, lawful successors to thos, who by Faith quenched the violence of fire: unreprova­ble, modest, most worthy Watchmen. We hold nothing not taught in Scripture, but what old and new Writers affirm, and exemples of primitiv times confirm: We seek not to pleas Men or pleasure our selfs; but patiently abide, til the Lord bring our righteousnes to light, and just dealing as the noon day. We merit prais of the Law and of Gods Church, seeking only to doo good: our zele is parallel to that of Moses, Elias, the Pro­phets, [Page] John Baptist, Paul, the Apostles, and Christ. Our side detests sin and wickednes: our Ministers suffer al evil at Magi­strats hands, for refusing to doo evil at their commands; pro­fessing to obey God rather then Men. Brav Men by their own report: but doo not al Sects say the same, like the Pharisee who praied, O God, I thank thee 1 am not as other Men? Now hear Luke 18 11. their Eulogies of the Disciplin. Tis the only band of unity, bane of Heresy, punisher of sin, cherisher of righteousnes, pure, perfect, and ful of goodnes: ordeined for Gods honor, the Peoples health, and al Nations happines. The most beautiful order of Government, substantial form of Christs Regiment, and best Gold to build Gods Church: which wil make hir a chast Spous, bright as the morning, fair as the Moon, cleer as the Sun, and terrible as an Army with Banners. The establishing of this Presbytery is the ful placing of Christ in his Kingdom, and Scepter wherby he ruleth among Men, caled by St. Paul, The ground pillar of truth. It is the blade of a shaken sword in the Cherubins hand, to keep the Tree of Life, and chief Throne of al excellence, wherin God sits.

The Temporal Empire is a subaltern under-Court, to decide Causes by dictat, direction, or mandat of the Ecclesiastic Con­sistory, which is Keeper or Overseer of the Civil: The Spiritual Jurisdiction so far excels the secular in degree or dignity, as ou [...] Soul surpasseth the Body, or Heavenly blessings transcend Earthly benefits. Such Ministers as prefer Civil Magistrats to Ecclesiastic, flatter them lucre and belly fare: but the Presby­terial Consistory is Christs Tribunal, from which is no appeal: wherto the mightiest Monarchs are liable, being al Sheep equa­ly subject to their Shepherds. 'Tis the safest Shield for a State to prevent Sedition and Rebellion, to cut off contention and Law-suits; to draw divers from other Trades to study Divini­ty, restoring Men from blindnes to sight, darknes to light, pro­phanenes to purity and piety. Then wil be unity in the Church (when can ye tel, if al Sects stil swarm so?) Papists quail, Ana­baptists wail, and Atheists fail: but the People shal find perfe­ction of Justice, the Nobility be righted, and the Commons comforted: then wil God cloth our Priests with salvation, and satisfy the Poor with B [...]ead: His Saints shal shout for joy, and [Page 117] al ends of the Earth fear him. Sir Thomas Mores Ʋtopia is a meer Anarchy, compared to this peerless Polity of Presby­terial parity. But their somtime best beloved Brethren (Brown, Barow, Greenwood) vilify them, and deprav that Disciplin ten times more then thes boasters magnify both: whos derogations, detractations, and defamations, for mo­desty sake shal be superseded, to shun scandal, slander, and scurrility.

Two Questions were of old debated by Divines chosen on Upshot. both sides: 1. Whether the word Bishop was ever used in any Church for every Pastor and Presbyter, or for one only who ruled both Priests and People within his precincts? 2. Whether the name Elder was ever taken in the new Testa­ment or by the Fathers for meer Laics, or Ministers only? the resolution of both which shal be referred to the premisses, which every Man having perused may easily decide or deter­min; to avoid prolixity and Tautology.

Presbytery is of divine right, as instituted by Christ in caling Summar [...] ▪ and sending seventy Disciples to preach; and confirmed by the Apostles in Ordeining Elders every wher: so is Episcopat of equal right on the same score of Christs chusing twelv Apostles, and their substituting Bishops to succed in Government: but Presbyterial Polity without Prelats by a motly mixture of Ministerial and Laical Elders; is a meer novity devised for a shift by Mr. Calvin in case of necessity, when the Genevans had expelled their Soveraign Bishop and were destitut of Ec­clesiastic Disciplin. This is irrefragable verity in point of fact, maugre al contradiction.

Thes three foregoing Theses are transacted too tediously: but in the first, Traduction of every particular Soul from Parents; in the secund Gods Prescience of simple Intelligence, which in Order of Nature preceds al Decrees; in the third a joint Government of the Head with the Body (which is monstrous to sever them) wil salv al scruples that can be ob­jected or imagined; which no other way can possibly promiss or perform.

Supplementum Pietatis. In the Practise of Piety.

THe Souls Soliquy (at end of the Practis of Piety) in con­templation Conclusion. of Christs Passion, shal shape a Catastrophe to thes divine Meditations. What hast thou doon sweet Savi­our, to be betraied by Judas, sold to the Jews, and led bound as a Lamb to the slaughter? What evil didst thou commit, to be openly arraigned, falsly accused, and unjustly condemned? what was thy offens, or whom didst thou ever wrong, to be so pitifully scourged with whips, crowned with thorns, scoffed with flouts, buffeted with fists, and beaten with stafs? Lord, what didst thou deserv to hav thy face spit on, thy hands and feet nailed, thy self lifted up on a cursed Tree to be cruci­fied with Theefs, to drink Gal and Vineger? yea, to hav thy innocent heart pierced with a spear, and pretious blood spilt before thy blessed Mothers eys? sweet Saviour, how much wast thou afflicted to endure al this, when I am so affrighted or amazed but to think of it? which made thee cry as if God had forsaken thee, being al for Mans sake forsaken of God. I in­quire for thy offens, but can finde none, no not any guile in thy mouth: thy Enemies are chalenged, and none dare rebuke thee of sin: the Officers sent to apprehend thee testify, That never Man spak like thee: thy suborned Accusers agree not in their witnes; the Judg publicly cleered thy Innocence: his wife warned him by a dream, that thou was't a just Man, and he should doo no injustice to thee: the Centurion confessed thee of a truth to be the Son of God: the Theef hanging with thee, justified thee to hav doon nothing amiss. What then Lord is the caus of thy cruel ignominy, passion, and death? 'Tis I am the caus of thy sorows, my sins of thy shame, my iniquities of al thy sufferings. I committed the fault, and thou art plagued; I guilty, and thou punished: I deserved death, and thou cruci­fied. O the depth of Gods lov, and unmeasurable measure of his Mercy: the wicked transgressed and the just apprehended: the guilty escaped, and Innocent arraigned: the Malefactor ac­quited, [Page 121] and Harmless condemned: the Servant did the sin, and Master bore the stroke: I committed the crime, and thou hang­edst on the Cross. O Son of God, who can condignly express thy lov, commend thy pity, or extol thy prais? I was proud, and thou humbled; I obstinat and thou obedient; I ate the forbidden fruit, and thou hangedst on the cursed Tree; I plaid the Glutton, and thou fastedst; I tasted the sweetnes of the Garden, and thou drankest the biternes of Gal: fond Eve smiled when I laughed; but blessed Mary wept, when thy heart bled and died.

Now gracious Lord, sith thou hast indured al this for my sake; what shal I retribut for al thy benefits? I ow already for my Creation more then I am able to pay, being bound with al my powers to lov and adore thee: If I ow my whol self for creating me of nothing; what shal I render for giving thy self to redeem me at so deer a ransom, when I was wors then no­thing? Surely Lord, if I cannot pay such thanks as I ow (for who can pay thee, who givest thy Graces without respect of merit or regard of measure?) 'tis the abundance of thy Blessings which make me a Bankrupt, being so far unable to pay the principal, as I cannot satisfy any part of the interest: For Lord, thou knowest since the loss of thy Image by our first Parents fal, that I cannot lov thee with al my might and mind as I should; therfore as thou first didst cast thy lov on me be­ing a Child of wrath and lump of the lost World; so now I be­seech thee shed abroad thy Grace through al my faculties and affections, that though I can never pay such merit of lov as thou meritest; yet I may repay in such maner as thou deignest to ac­cept in Mercy: that in truth of heart I may lov my neighbour for thy sake, and thee abov al for th [...]ne own sake. Let nothing be pleasant to me, which doth not pleas thee: suffer me not to be a cast away, whom thy pretious blood hath bought: Let me never forget the ineffable benefit of my redemption, whitout which it had bin better never to be then to hav any being. Sith then thou hast vouchsafed thy holy Spirits assistance; suffer me Heavenly Father (who art Father of Spirits) by thy Sons me­diation, to speak a few words in the ears of my Lord. If thou despisest me for my iniquities, as I deserv; yet shew Mercy for [Page] thy Sons merits who suffered so much for me. Behold the myste­rie of his Incarnation, and remit the misery of my transgression: so oft as his wounds appeer in thy sight, let my sins be hid from thy presence: so oft as the rednes of his blood glisters in thy eys, let my sin be blotted out of thy Book. The lust of my flesh provoked thee to wrath, O let his chastity procure thy Mercy: that as my pollution seduced me to fal, so his purenes may re­duce me to thy favour. My disobedience deservs sharp revenge, but his obedience merits much more Mercy: for what can Man deserv to suffer, which God that made Man cannot merit to be forgiven? When I ponder the greatnes and grievousnes of his Passion, I see the saying tru, That Jesus Christ can into the World to sav the chiefest sinners. Darest thou then, O Cain, cry, thy sins are greater then can be forgiven? thou liest like a mur­derer: the Mercies and merits of one Christ are sufficient to sav millions of Cains, if they wil beleev and repent. For al sins are finit, but Gods Mercies and Christs Merits infinit: therfore, O Father, for his bitter death and bloody passion, pardon al my sins, deliver me from the vengeance they hav deserved, and let his merits make me partaker of thy Mercies. My importunity shal never ceas to cal and knock with the Man that would bo­row the Loafs, til thou open the gate of thy Grace: If thou wilt not bestow the Loafs, yet Lord vouchsafe the Crums of thy Mercy, which shal suffice thy hungry Hand-maid. Lastly, sith thou requirest nothing but to lov thee in truth of heart (wher­of a new Creature is the truest outward testimony, and 'tis so easy for thee to make me such, as bid me be so) Creat in me, O Christ, a new heart, and renew a right spirit within me; then shalt thou see how, mortifying old Adam and his corrupt lusts, I wil serv thee as a new Creature in a new life, after a new way, with a new toung, new words and new works; to the glory of thy name, and gaining of other sinful Souls to the Faith, by my devout exemple. Keep me for ever, dear Saviour, from Hels torment and Satans tyranny: So when I shal leav this life, send thy holy Angels to carry me (as they did Lazarus Soul) into thy Kingdom: receiv me into that most joiful Paradise, which thou promisedst to the penitent Theef, who at last gasp so ear­nestly begged mercy and admission into thy Kingdom. Grant [Page 122] this, O sweet Saviour, for thy names sake, to whom I ascribe (as is most du) al Prais power and glory for evermore.

Clavis Appellativorum. The Key of Terms or names.

THe seven spirits standing before Gods Throne (after caled, Precog [...]s. [...]ev. 1. v. 4. seven Lamps of burning fire, Rev. 4. v. 5. and the Lambs seven horns▪ and seven eys, Rev. 5. v. 6.) are faithful zelous Ministers of the Word, which wait before the Throne of God and Jesus Christ.

The seven golden Candlesticks, are seven Churches in lesser [...]ib. v. 11, 12, 20. Asia ther named; Ephesus, Smyrna, Pergamus, Thyatira, [Page 130] Sardis, Philadelphia▪ Laodicea; to whom John is bid by God to write in a Book what he saw.

The seven Stars which the Son of Man held in his right hand Ibid. v. 16, 10. (out of whos mouth went a sharp two edged Sword, and his Face shone at the Sun) are the Angels of thos seven Churches, al Diocesan Bishops.

The whit Stone given to him that overcometh, with a new Rev. 2. v. 17. Name writen which no Man knows sav he that receivs it; beto­kens purity of Faith and integrity of Conscience. Haply it relats to an old custom at Rome, to giv Men acquited a whit stone, and the condemned a black, that their Officers might dispose of them accordingly: wherof Ovid.

The twenty four Elders sitting on twenty four seats, clothed Rev. 4. v. [...]. in whit with gold Crowns on their Heads round about Gods Throne; are holy Prelats, for number answering to the Priests and Levits twenty four courses of attendance in the Temple.

The four Beasts in midst of the Throne and round about it Ibid v. 6, 7, 8, (being ful of Eys before and behind to shew sagacity, ech of which had six Wings implying agility to execut Gods commands) are the Israelits four Ensigns at their incampings in the Wilder­nes: 1. Like a Lion, for Juda's Camp on the East: 2. A Bul­lock for Reubens on the South: 3. With a Mans face for E­phraims on the West: 4. A flying Eagle for Dans on the North side.

The Book writen within, and sealed with seven Seals on the Rev. 5. v. 1: back side (which the Lamb only was found worthy to open) shews the various changes and chances of the secular Roman Empire til the end or dissolution therof.

The Lamb slain from the beginning, Which stood in midst of Ibid. v. 6. the Throne; and of the four Beasts and Elders (having seven Horns, and seven Eys) is the Lord Jesus Son of God and Man, That taketh away the sins of the World by his Death.

The seven seals which the Lamb opened in order, are plagues Rev 6. per to­tum. or punishments inflicted by God on the World: wherin he useth the ministry of Angels.

The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israels twelv Tribes (twelv thousand or twelv times one thou­sand in ech) are Christs elect Church, caled afterward unde­filed Virgins, which folow the Lamb wherever he goeth Rev. 14. 1, 5.

The great multitud which none could number (clothed with Ibid. v. 9, 14 whit Robes and Palms in their hands) are the numberless Na­tions, Kindreds, People, Tribes and Toungs, which cam out of tribulation singing praises to God.

The seven Angels with seven Trumpets given them (which Rev 8. v. 1, 2. sounded in order when the seventh Seal was opened) are holy heavenly Messengers, sent to denounce Gods heavy Judgment on the Earths Inhabiters.

The great Star burning like a Lamp or Torch which fel from Ibid. v. 10, 11. Heaven into a third part of Rivers and Fountains (caled Worm­wood which made the Waters bitter that many died) is Augu­stulus Romes last Emperor: who fel from his high Throne, and bittered a third part of Waters, being a Prince of much bale­ful bitternes, anguish, and affliction to al his folowers.

The Angel flying through midst of Heaven, and crying aloud Ibid. v 13. Wo, Wo, Wo to the Earths inhabiters; is an Usher or forerun­ner of three others ready to sound great Woes.

The Locusts or long winged Grashopers, coming from the bot­tom Rev. 9 v. 3. &c. less Pits smoke; are Mahometans derived from Arabia the Country of Locusts, which plagued Egypt.

The King of Locusts (caled in Hebrew Abaddon, in Greec Ibid v. 11. Apollion the destroier) is the Angel of the bottomless Pit, stiled before Satan the old Serpent, the Dragon, the Devil; and af­terward the Accuser.

The four Angels bound at the great River Euphrates (which Ibid. v. 14. &c. the sixth Trumpeting Angel loosed) are the Tures four Sultanies or Signiories: who lay long confined neer that River: but long ago let loos into the Eastern Empire, which it hath since swalowed, with much of West.

The litle open Book which a mighty Angel (Christ) had in his Rev. 10. v. 2, 30. [Page 131] hand, and made Johns belly bitter, being bid to eat it; declares the Churches destinies.

The Temple or inner Court to be measured, is the primitiv Rev. 11. v. 1. Churches State under persecution of Pagan Emperors, before Constantines conversion.

The outer Court not to be mesured, but given to the Gentils Ibid. v. 2. (who shal tread the holy City under foot forty two Annal months or 1260. yeers) is the same Church given to new Idolaters or Image-worshipers caled Gentils.

The two Witnesses clad in sack-cloth, which shal Prophecy Ibid v. 3. 4 5. 1260. annal dais (being two Oliv trees and two Candlesticks) are Patrons or Preachers of divine truth: caled two becaus in the Law every Word shal be established by two Witnesses, and in regard of Gods two Testaments which they use in prophecying. Thes are compared to three famous Pairs in the old Testa­ment viz. Moses and Aaron in the Wildernes, who turned Waters into Blood; Elias and Eliseus under the Baalitic A­postacy, who shut Heaven from rain; and Zerobabel with Jesua at the captivity, who recovered the Jews liberty.

The great City (spiritualy caled Sodom and Egypt, afterward Ibid [...] 8. great Babylon and the Whore) wher our Lord was crucified; is Rome, in whos Street or Province (for so street is often taken) they shal be slain, as our Saviour also suffred.

The Woman travelling with Child, clothed with the Sun (of Rev. 12 v. 1. &c. Righteousnes) having the Moon (the lawish Pedagogy, and Eth­nic Idolatry) under hir feet; and on hir head a Crown of twelv Stars; is Gods tru primitiv Church then in continual partu­rition of spiritual Children.

The great red Dragon with seven Heads and ten Horns, and Ibid. v. 3. 4. seven Crowns on his heads; whos Tail cast a third part of the Stars to Earth, watching the Woman to devour hir Child,; is Heathen Rome worshiping the Devil, which subjected three parts of the then known World to hir rule or Empire: whos rednes denots hir embruing in Saints blood, laying wait for the Child, as Pharaoh did for Israel, and Herod for Christ.

The Manchild who was to rule al Nations with a rod of Iron, Ibid v. 5. is mystical Christ (or Son of the Church) formed in his Members as shal be shewed.

The Womans Child caught up to God and his Throne, is not Identice v. 5. Christ Theanthropos the Virgin Ma [...]ies Son (as many mista­kingly maintain) who is properly and personaly lift up to Gods Throne, sitting at his right Hand: but mystical Christ (or annointed) Son of the Church, analogicaly advanced to the imperial Throne, as al higher Powers are of God: which is meant and realy fulfilled by Constantine and his Christian Successors.

The Angel Michael, who with his Angels fought against the Ibid. v 7. Devil and his il spirits; is not Christ (as som suppose) but one of the chief Princes or seven Archangels specified by Daniel, caled the great Prince, which stands for the Children of Gods People; being a principal Patron or Protector of the Faithful against Satan, whom he here overcam: to whos honor the primitiv Church consecrated September 29. day.

The great Eagle, whos two Wings were given the Woman to Ibid. v. 14, 15. fly into hir place in the Wildernes to be nourished for a time, times, and half; is the Roman Empire divided into East and West: which protected hir in an Erimitical estate from the Dragons fury in perfect tranquility, for 1260. annal dais: but tossed with a flood of Heresies cast from the Serpents mouth to se­duce hir.

The Beast rising out of the Sea with seven Heads and ten Rev. 13 v. 1, 2. Horns, having on his Horns ten Crowns, and on his Heads the name of Blasphemy; is the secular Empire, which had Blasphe­mous new devised Idolatry on his seven Heads at Rome: which was shared into ten Kingdoms or dominions, and al worshiped the Dragon, becaus he gav his power, seat and great authority to this Beast for worshiping or serving him.

The Beast coming out of the Earth, which had two Horns like Ibid. v. 11, 12, a Lamb, but spake as a Dragon; is the Spiritual Roman power or whol Papacy: whos two horns of a Lamb, signify (as Mr. Mede opines) the power of binding and loosing: but as o­thers aver) the two Keis and two Swords born before the Pope to typify his spiritual and temporal Jurisdiction; which seems properer and probabler: but his Doctrins are the voice of the Dragon.

The Image of the ten-horned Beast, which was wounded and did Ibid. v. 14, 15. [Page 132] liv or reviv; is the West Empire or seven headed Beast of Rome, which lay suppressed long, but restored by Pope Leo 3, who ereated Charlemaign Emperor, and his Successors enjoied it for six descents, til it was translated into Germany.

The Beasts mark or name (which is al one, as 'tis after caled Ibid. v. 16. 17. the mark of his name, Rev. 14. 11.) without which none could buy or sel; is Papal Ana [...]hema or Excommunication (as Master Mede maintains) which excluds Men from civil Commerce, company, and communion; but this, by his leav, is a prohibi­tiv brand to exclud such as hav it; not permissiv, to admit such as hav it, and repel only thos that hav it not: Nor can it be ap­plyed as a name or mark. Why not rather Roman Catholic, being a name which al the Beasts Folowers arrogat as their pe­cul [...]ar mark or badg? nor can any sav such communicat.

The number of his name (666) being the number of a Man, Ibid. v. 18. becaus set in numeral letters, is the two horn'd Beast, whos name (wherin that number is infolded) is [...] which grew up when Theodosius divided the Empire into East caled Greecs, and West clyped Latins or Rome, which name ( [...]) subducting the letters of number (as Hebrews, Greecs, and Latins use in Chronograms) by fatal instinct make 666. Vicarius Dei generalis in terris (subtracting the Roman numeral letters) import 666: but this is a periphrastic title, no personal name as the other.

The Lamb standing on Mount Sion, and with him 144000 Rev. 14. 1, &c. undefiled Virgins, having his Fathers and his name writen in their foreheads, who folow the Lamb wherever he goeth; is the Lord Jesus and his impolluted Church, which hated spiritual whordom or Image-worship, and continued constant in the tru Faith amidst Papal p [...]rsecution, as a pure Virgin under Ba­bylon; being the Apostle [...] genuin Progeny.

The name or marke of the Lamb and his Father; is the sign of Iden [...]ice. the Cross in Baptism, as a Seal of their Faith, and Ensign of Christian Profession, to discern them from Infidels; maugre the malice of al Snarlers, Scoffers, or Slanderers.

The Harvest ripe to be reaped, into which the Son of Man Ibid. [...]. [...]. thrust his Sickle; is the cutting down of mystical Babylon, or destruction of the Romis [...] Beasts whol dominion.

The Vintage or Winepress of Gods wrath without the City, Ibid. v. 17. ad finem. from which cam blood to the Horsbridles, by the space of one thou­sand six hundred furlongs; is the final fatal perdition of the Beast and fals Prophet, with al their Complices, Comrads, and Confederats; which shal be acted or accomplished with hor­rid slaughter at the battle of Armageddon, one thousand six hundred furlongs (or two hundred miles) without the City: but whether in Palestine or the Popes Territory, is not reveled.

The seven golden Phials of Gods wrath, which seven Angels Rev. 15▪ v. 7. having the seven last Plagues, received from one of the four Beasts; are so many degrees of punishments preceding the An­tichristian Beasts ruin, even as it grew up gradualy to greatnes: as ther must be a paralel proportion in al things.

The three unclean Spirits of Devils like Frogs, coming Rev. 16. v. 13▪ 14. out of the mouths of the Dragon, Beast, and fals Prophet working miracles, are Papal Emisaries or Ambassadors sent to sommon the Kings and Potentats of the whol World to the battel of that great day of God Almighty: wherin the Dragon shal assist the Beast and fals Prophet, with al his warlike powers, worldly plots, and wily policies: but the seven Angels poured out their seven Phials of Gods wrath.

The Woman in rich attire (sitting on a Scarlet Beast ful of Rev 17 v 3. &c. names of Blasphemy, having seven heads and ten horns) on whos forehead was writ a Mystery, Great Babylon, Mother of Harlots, drunken with the blood of Saints and Martyrs of Jesus; is Romes Papacy which rides on the Empire in the seven headed City; being both but as one head (the seventh and last) consisting of the Temporal and Spiritual State; which is even the eighth, yet one of the seven reigning jointly together.

The Man which sat on a whit Hors in Heaven, caled the Word Rev 19 v 11, &c. of God, who was clothed with a Vesture dipt in blood, having on it and on his thigh a name written, King of Kings and Lord of Lords; is our Lord Jesus, who shal smite the Nations, ruling them wi [...]h a rod of iron, and subdu al with great slaughter.

The Beast and fals Prophet which shal be tormented in a lake Rev 20. v 10. of fire and brimstone for ever; is the whol Papacy and Anti­christ the Pope, head of that State or Society.

The holy City, new Jerusalem, prepared as a Bride adorned for Rev. 21. vers. 2 [Page 133] hir Husband; is the Company of Elect ever ready to receiv hir Bridegroom or best beloved Lord.

The Lambs Bride or Spous that great City holy Jerusalem; is Ibid. v. 9, 10. Christs Militant Church on Earth; which jointly with the tri­umphant in Heaven, makes Christs Spous.

Thes new notions of names (forty four in number) never vented til now, wil, if wel digested, make the meaning more ob­vious in most mysteries. Many mo circumstantial terms are sparsed in the Text, which are amply unveled in the insuing Commentary: but this short Index shal serv to lead strangers steps in this Labyrinth.

Analysis Apocalypseos: The Apocalyps Analysed.

THree principal parts are considerable: 1. The Preface, Analysis▪ Part 1. which is both general of the whol Prophecy, noting the Matter, Pen-Man, and Profit; and special relation to the seven Asian Churches, and in them to the Catholic Church: wherin is a nomination of the person writing, and thos writen to; with a salutation of them and description of Jesus Christ. 2. The 2 substance and Body of the Book; which contains a narration of the Churches State both Militant and Triumphant. The Mili­tant is deciphered at present as it was when John wrot; and for future as it shal be at last day. The Triumphant is declared both for the inchoation at general Judgment, and duration to eter­nity. 3. The Conclusion, which confirms the whol Prophecy: 3 1. By an Angels testimony, who shewed it to John from the Lord: 2. By Christ, who testifies it to be tru, and amplified by Johns earnest request on the Churches behalf: 3. By John who denounceth direful judgments on al that shal ad to, or take from it; with a salutation to the Saints at end of al.

The particulars of the Church Militant exhibit two points. 1 Vision. Ch. 1. 2. 3. 1 A Vision of seven golden Candlesticks, and seven Stars, signi­fying the Asian Churches. 2 A description of thos Churches in seven Epistles directed to the Bishop-Angels of thos seven Seas; in al which is one current constant form observed: which im­ports [Page] 1 A description of Christ Jesus sutable to his Vision: 2 A narrativ of the good commendable, or evil culpable in eve­ry Angel and Church: 3 Promises or menaces proportional to their Virtues or Vices: 4 An exhortation to attend things writen to the Churches. The Churches State for future (speci­aly in Europ) is more mysticaly unfolded: which is to premo­nish hir of grievous persecutions by Tyrans, Heretics, and lims of Antichrist; against al which the holy Ghost givs many com­forts: That God wil be with her in al distresses, whos tribula­tions shal terminat in short space: but hir Enemies shal perish, and she in fine set safe or secure in the life to com: al which things are pointly or precisely expressed in six Visions one after another. Thes are comprised in two Prophecies or Systems Ch 4 [...] 11. of Visions contemporar: the first begins with the sealed Book: the last lasts to the end of Apocalyps: taking in som passages of five Trumpets: viz. the litle Book, the measuring of the Tem­ple, the out Court not to be measured, and fate of the two mourning witnesses.

The Churches future estate is reveled in a mysterious Vision [...] Vision. Ch. 4. of a Book fastned with seven seals; wherin is comprised a pre­paratory to open them, which displais Gods sitting on a Throne in Heaven, with his Ensigns or Emblems of Majesty: viz. twen­ty four Elders and four Beasts, Lightnings, Thunders Voices, Trumpets, seven Lamps which are his seven Spirits, a Sea of Ch 5. glass like Crystal, and Songs of prais by them al to him that sits on the Throne. The sealed Book held in his right hand (which none was worthy or able to open sav the Lamb) shewed to John the Churches future state til the worlds end. In the seventh seal are Ch. 6. presented seven Trumpets, and in the last seven Phials of Gods wrath, ful of the last seven plagues or punishments. The first Seal shews a whit Horse: the secund a red: the third a black, his Ri­der bearing Ballances in his hand: the fourth a pale, his Rider death, with Hel folowing at heels: the fifth the Martyrs Souls under the Altar crying for vengeance, which had whit robes given them with promiss of complet glory, when their felow Brethren should be fulfilled: The sixth sets forth Gods direful Judgments on the Churches Enimies, attended with dreadful signs: viz. A great Earthquake, the Sun becam black, and Moon as blood, [Page 134] the Stars fel to Earth, Heaven departed as a scrole, and every Mountain and Ile moved out of their places. Herat Kings, great Men, cheif Captains, Bond and Free (even al Perse­cutors) fel to despair, hiding in Dens, desiring the Mountains and Rocks to cover them from the Lamb.

The seventh contains more Mysteries then any: viz. A Vi­sion 3 Vision. Ch. 7. Ch. 8. of seven Angels with seven Trumpets, as shal be specified: but the holy Ghost comforts the Church, and an Angel seals Gods Servants in the Foreheads as a sign of their deliverance. At opening wherof was half an hours silence in Heaven, beto­kening great things to com; and the Angels addressed to sound. The first sounded, And Hail mixd with Fire and Blood insued: which burnt a third part of al green things. At sound of the secund, A mighty Mountain burning with Fire was cast into Sea, and a third part becam Blood. At the third, A great Star caled Wormwood burning as a Lamp fel, making a third part of Rivers and Fountains bitter, that many died of them. At fourth, A third part of Sun, Moon, and Stars was dark­ned: that the day and night for a third part shined not. Here intervens as a preparatory transition to the three last Trum­pets, An Angel flying through midst of Heaven, crying a loud, Wo, Wo, Wo to the Earths Inhabiters by reason of the three Angels yet to sound. The fift sounded (which is the first Ch 9. 1 Wo. of Wo) And a Star fel from Heaven to Earth: and he opened the bottomless Pit with a Key, whence arose Smoke darkning Sun and Air; out of which cam Locusts, whos effects are notably described, together with their King Abad­don or Apollyon. The sixt (or secund Wo) sounded, wh [...]ch 2 Wo. Ch. 10. loosed four Angels bound at Euphrates, who were prepared to slay a third part of Men: their Army being two hundred thou­sand thousand Horsmen, which are largely described, with their woful effects. Here a mighty Angel (Jesus Christ) descended with a litle Book in his hand open: who set his right Foot on the Sea, and left on Earth; swearing with lifted up hands by him that livs for ever, ther should be no more time: but at sound of the seventh Trumpet, the mystery of God shal be finished, as he declared to the Prophets. This Angel cried loud, as if a Lion roared, or seven Thunders uttered their voices: which [Page] John was about to writ, but a voice from Heaven bid him seal it up, and eat the little Book (which in his mouth was sweet as Hony, but made his Belly bitter) that he might Prophecy. Then [...]b 11. was John bid to mesure Temple, Altar, and Worshipers with a reed, but not the out Court; for the Gentils must tread the holy City under foot forty two Moneths: and he gav his two Witnesses power to Prophecy, one thousand two hundred sixty dais clad in Sack-cloth; but the beast rising from the bottomless Pit shal kil them, whos dead Bodies shal ly in the street of the great City three dais and half unburied: who shal reviv and ascend to Heaven to their Enimies great grief and terror. The seventh 3 Wo. (or third of Wo) sounded, which finished Gods mysteries, and his Churches miseries: then were great voices heard in Heaven say­ing, the Kingdoms of this World are becom the Lords and his Christs: to whom the twenty four Elders sung a gratulation at­tended with Lightnings, Thundrings, Voices, Earthquake, and great Hail. Here the first Prophecy or System of Visions (which contains chiefly the fourth Empires condition) ends: after which the secund (contemporar with the former of Seals and Trumpets) folows: foretelling the Churches future state til the last day. Herin three principal points are handled [...] 1. Hir tribulations 4 Vision. by several Enemies: 2. Hir deliverance by their destruction: 3. Hir happy condition after deliverance. Most Interpreters make both Visions one continued Prophecy, yet not so pro­perly; tho in substance neer one. The Churches persecutions Ch. 12. by several Enimies; are pourtraied in this fourth Vision: but the parturient Womans pursuit by the Dragon most pointly; who waged war with the remnent of Hir seed. The Dragons Ch. 13. instruments are the Beast with seven heads and ten borns ri­sing from the Sea; and that coming out of the Earth which had two horns like a Lamb, but spake as a Dragon. The events Ch. 14. of this persecution, is the Saints victory by their constant con­fession of Christ even to death; which is amplified by the causes and effects.

The Vision of seven Phials ful of Gods wrath, and the seven 5 Vision. last plagues poured out by seven Angels; declare the Churches Ch. 15. deliverance by hir Enimies destruction. The first poured his Ch. 16. plagues on the Earth: the next on the Sea: the third on Rivers [Page 135] and Fountains: the fourth on the Sun: the fift on the Beasts seat: the sixt on Euphrates: the seventh into the Air, whos effects see in the context.

In the sixt Vision many mysteries are manifested, being be­fore 6 Vision. Ch. 17. but obscurely mentioned: which point out the Rise, Reign, Seat, Vassals, Success, and final fal of Antichrist with al the Churches Enimies. Here behold the great Whores judg­ment and event: wherin a lifely description of the Whore to be judged, both by visional representation of a Woman sitting on a scarlet Beastful of Names of Blasphemy (having on hir fore­head a Name writen, A Mystery, Babylon the Great, Mother of Harlots and Abominations) and by real explanation, that the Beasts seven Heads are seven Hils, and ten Horns ten King­doms. The Instruments which shal destroy the Whore are thos ten Horns or Kings, who shal hate and make hir desolat or naked, eat hir flesh, and burn hir with fire. The promulga­tion Ch. 1 [...]. of Babylons perdition, is performed by three Angels: one declares the certainty, 'tis falen and becom the habitation of De­vils: another warns al Gods People to com out of hir for fear of hir plagues setting forth hir V [...]ssals sad laments crying; alas, alas, that great City: the last seals up hir ruins irrecoverablenes, under the type of A great Milstone cast into the Sea. Then folow gra­tulatory Ch. 19. exultations of the Heavenly company singing Hale­lujah to God, both for the Whores judgment, and preparation of the Lambs Wife to marry with him: together with the Lamb and his Armies total conquest over the Beast, fals Prophet, and earthly Kings with their Armies: wherto al Fowls are invited to eat their flesh.

The last Vision shews the event of the Whores judgment, 7 Vision, Ch. 20. which is triple: 1. The Saints safety by chaining up the Dragon or Devil for one thousand yeers in the bottomless pit: 2. The Martyrs living and reigning with Christ one thousand yeers; but the rest of the dead lived not again til thos yeers were fini­shed: 3. The Saints miraculous deliverance from the Nations (Gog and Magog) by fire from Heaven to devour them; when their Deceiver is cast into a Lake of fire and Brimstone; wher­upon folows the general judgment of the dead (smal and great) according to their works. So far the Church Militants future [Page] state on Earth: next folows the Triumphants happy condition in Heaven for ever: which is gloriously decyphered with the Water of Life and Tree in midst of the Street, as the Text Ch. 211 Ch. 22. shews.

The conclusion with its three parts, is Analysed at first a­mong the three chief Heads of this Prophecy, which shal not be Tautologicaly repeated or reiterated.

Mr. Dury in a prolix Preface to the German Divines Clavis, hath prefixed an ample Analysis, which is abundantly abridged, and annexed for variety of wit. The Title tels, that the Book Ch. 1. v. 1. is a Revelation of Jesus Christ, who is the Subject-matter, sith the sole scope is to make him manifest. This Title contains three things: 1. the Author God, who gav it to Christ: 2. The use for which he gav it, to shew his Servants the things that shal shortly befal.: 3. The means by which Christs ma­nifestation is put forth to this use. 1. He sent and signified Ibid v. 2. 3. &c. it by an Angel to John: 2. The Preface directs either generaly to al Churches that bear record of Gods Word and Testimony of Jesus, and al things he saw; which wil make them blessed that read, hear, and keep the same: or specialy to the seven Asian Churches of Jesus Christ: who is described: 1. By the properties or effects of his first coming in the Flesh, who is the faithful Witnes and first begotten of the dead, Prince of al earthly Kings; which loved us and washed our sins in his Blood; making us Kings and Priests to God his Father: 2. By the properties and effects of his secund coming with Clouds: when every Ey (even thos that pierced him) shal see him, and al Kindreds wail becaus of him. 3. By a narrativ of the Vi­sions, which extends from ch. 1. v. 9. to ch. 22. v. 6. 4. By the conclusion comprised ch. 22. v. 6. ad finem. Here consi­der: 1. The certainty, importance, and use of it: 2. The effects which it wrought in John, who was ready to worship the Angel, but bid to forbear: 3. The command which he had not to seal the Prophecies, with the reason of it: 4. The authority therof is repeated, becaus Jesus sent his Angels to testify thes things in the Churches; becaus 'tis ratified by the Spirit, Bride, and al Beleevers; becaus the perfection is such, as no thing may be added or subtracted on pain of eternal [Page 136] plagues and perdition. The Contents of the Prophecy are tri­ple: 1 The things which John saw in the first Vision: viz. 1 Vision. Chap. 1. Christs presence with his Churches, who is their Mediator and high Priest, as walking in the midst of the seven golden Candle­sticks; their King, as holding their seven Stars or Angels in his right hand; and Prophet, as out of whos mouth went a sharp two edged sword of Gods Word. 2 The things which then were; Chap. 2, 3. viz. the seven Churches to whom John, by Christs appoint­ment sent Epistles; wherin al perfections and imperfections, promises and menaces, admonitions and reproofs, exho [...]tations and precepts, are intended to al Churches and Pastors so wel as thes; sith no Prophecy is of privat interpretation: for the pro­em and period of every Epistle is, Let him that hath an ear h [...]ar what the spirit saith to the Churches. 3 The things to b [...]fal here­after, Ch. 4 t [...]l ch 22. which transcend from the Churches on Earth to the Kingdom of Heaven, wher John saw the things which must be hereafter. The secund Vision shews, 1 What the Churches constitution 2 Vision. in Heaven is; how ordered about Gods Throne, and set in his presence: 2 What the administration of affairs in Heaven, and Chap. 4. the Churches government on Earth by Jesus Christ is; who a spotless Lamb flain meritoriously, purchased that honor to open Chap 5. the sealed Book of Gods Counsils; being his seven Eys of Wisdom, and seven Horns of Power, able alone to discharge such a trust: 3 What changes chanced in the World, and the Chap. 6. Churches condition at opening of the first six seals; wher is shewed, how at preaching of the Gospel great troubles and ter­rible Chap. 7. wars arose among Men, wherin Christs Martyrs ly as Sa­crifices under the Altar crying for vengeance; but are comfort­ed that they shal be avenged after a short season, and their Eni­mies terrified at first executing of the Lambs wrath upon them: Yet lest judgment prepared should fal on his Friends, a pre­ventiv Chap. 8. provision is made to seal and sever them from the rest, that no hurt, heat or hunger shal annoy them. 4 What de­struction betides or is brought on the World at opening the seventh seal, and what glory to the Saints: which last includs al that folows to the end of this Book. Here seven Angels with seven Trumpets declare Gods Judgments on the Earth; but the [Page] three last remarkably differ from the four first, which giv warn­ing of great Wo thrise threatned by tripetion to the Earths In­habitants: but the four first tend to depriv the World of a third part of their comforts, as in trees, green grass, the Se [...], with al Animals therin, Ships, Rivers, Fountains, Sun, Moon, Stars the light of day and night. The three Wo-Trumpets Chap. 9. produce heavier plagues, both by Locusts (which shal so torment Men, that they shal seek death, but not find it) and Euphratean Horsmen, which shal slay a third part of Men; yet the rest re­pented not.

The third Vision of A mighty Angel coming from Heaven, 3 Vision. Chap. 10. clothed with a cloud and Rainbow on his head (his face like the Sun and feet as pillars of fire, who stood on the Sea and Earth) had a litle Book open in his hand, which John being bid eat up, and in­abled him to Prophecy. The three past Visions shew three sub­stantial Note. differences of things reveled to John, and three main changes of his Spirit in receiving them: the first contains Christs ministration of his Offices on Earth among his Chur­ches: the next of his Offices in Heaven over al the World, to preserv and propagat his Church: the last of his Offices both in Heaven and Earth, to finish al wickednes in the World, and to perfect his Churches felicity. In al which manifestations, he is presented sutable to the things reveled: 1 As a Man in dealing with Men: 2 As a Lamb offred to God in dealing with God: 3 As a mighty Angel to incounter Satan with his Angels and powers of darknes in the World. The matter of this Vision is Chap. 11. to shew, when and how the mystery of God, spoken by the Prophets shal be finished? wherin 1 John had a Reed as a Red given to mete the Temple, Altar, and them that worship: 2 The out-Court is given to the Gentils, who shal tread on the holy City fourty two moneths: 3 The two sack cloth witnesses had power to Prophecy one thousand two hundred and threescore dais: 4 The Beast rising from the bottomless pit shal slay them, but after three dais and a half, they revived and ascended to Heaven in a cloud, which terrified their Enimies: 5 Great joy was in Heaven, becaus this worlds Kingdoms are becom the Lords and his Christs; that he may reward his Saints and Servants. Ther folow several sub­ordinat Visions, which concern the Church typified by a wo­man, Chap. 12. [Page 137] and respect 4 times: 1 Before she fled into the wildernes, who brought a Man-child, which the Dragon waited to devour; but he was rapt up to Heaven, and the Dragon with his Angels cast to Earth by the Angel Michael: yet he persecuted the Woman, and made war with the remnent of hir seed. 2 While she abode ther, wher two Beasts occurred; one rising from the Sea with seven Chap. 13. heads and ten horns, and on his horns ten Crowns, with the name of Blasphemy on his heads: A secund coming out of the Earth, who had two horns like a Lamb, but spake as a Dragon: he did great wonders making fire descend from Heaven, and deceived them that dwel on Earth; bidding them make an Image to the other Beast, which was wounded and did liv; and caused such as would not worship it to be slain: He also made al receiv a mark in their right hands or foreheads, that none might buy or sel sav he that had the mark, name, or number of his name, which is 666. During thes Beasts joint reign, the Churches state on mount Chap. 14. Sion, and Gods imparting his Wil to the World (touching the everlasting Gospel, Babylons future fal, punishment of the Beasts folowers, and gathering the Harvest and Vintage) are declared. Gods Judgments on the Beast, are poured out in seven Chap. 15. golden Phials of his last plagues, by seven Angels coming out of the Temple in Heaven, clothed with pure white linnen, and their brests girded with gold girdles. The first poured his on the Earth, Chap. 16. and a noisom sore fel on the Beasts worshipers: The secund poured his on the Sea, which becam as blood of a dead Man: The third his on Rivers and Fountains, which turnd to blood: The fourth his on the Sun, which scorched Men with fire, that they blasphemed Gods name: The fift his on the Beasts seat, whos Kingdom was darkned, that Men gnawed their toungs for torment: The sixt his on Euphrates which was dried up, that the way of the Eastern Kings might be prepared: The seventh his into the Air, whence folowed Voices, Lightnings, Thunders, and such a mighty Earth­quake, as the like was never seen by Men; and huge hail [...] eve­ry stone weighing a Talent, and Men blasphemed God [...] of this plague. Ther cam three unclean Spirits of Devils, lik [...]ogs from the mouths of the Dragon, Beast, and fals Prophet; which by lying miracles gathered the Kings to battel of that great day of God Almighty at Armageddon. Next the judgment and mystery [Page] of Babylons great Whore, sitting on a scarlet Beast with seven Chap. 17. heads and ten horns, is shewed to John; that the seven heads are seven hils, and ten horns ten Kings. After it Babylons destru­ction Chap. 18. is declared, and great lamentation of several sorts made for it, as may ther be read. 3 As she cam out of the wildernes, Chap. 19. great gratulations are given to God for perdition of Baby­lon, and preparation for the Lords marriage with his wife: then the Armies of Heaven on whit Horses, under conduct of Christ ( caled the Word of God, who had on his vesture and thigh a name writen, King of Kings and Lord of Lords) made war with the Beast, fals Prophet, and Kings; wherto an Angel invited al Fowls to eat the flesh of the slain; but the Beast and fals Pro­phet were taken, and cast alife into a lake burning with fire and brimstone. 4. During hir reign with Christ (after she cam out Chap. 20. of the wildernes) one thousand yeers; when Satan being loosed a little space, shal deceiv the Nations ( Gog and Magog) to ga­ther them to battel: but fire cam from God and devoured them. Lastly, A new Heaven and Earth (caled the holy City, new Je­rusalem, Ch. 21. Ch. 22 coming down from God) prepared as a Bride for hir Hus­band; is pourtraied at large.

Thes Analyses in a prosal method or maner, are plainer bet­ter, At end of his Annotations and briefer for the vulgar sort, then such as are set in Secti­ons and Subsections: but Dr. Deodat hath a very ample one on the Apocalyps, in substance the same with the 2 former, or very litle varying, which he that lists may survey. Now to my main task. The Author of Apocalyps, is John the Divine, Christs best Introduction. beloved Disciple (Son to Zebedee a Fisher Man, and Brother of James the greater, whom Herod the King [...]lu with the Sword) who wrot the fourth Gospel, and three general Epi­stles: but not John a Presbyter in thos dais, as Eusebius and Di­onysius Alex: deem; nor any other of that name, as al Antients agree: for he only was exiled to Patmos A. C. 97, wher thos Rev. 1. 9, 10. Rev. 1. vers. 1, 2, 11. Visions were presented on the Lords day, to which he gav that appellation, mis-named by many the Sabbath, without any Scriptural warrant, nor did any of the Fathers so stile it. The Authority also is every way divine, being indited by Christ Je­sus, Authority. as God gav it him, and sent to John by an Angel, that he should communicat it to the Churches; who wrot it in a Book, [Page 138] and sent it to the seven Churches of minor Asia. So John im­parted it to the Churches, an Angel to John, Christ to the An­gel, and God to Christ Jesus: what can be a more divine Ori­gin or Pedigree? Specialy being an inspired Prophecy? For Moses the Man of God and his peculiar Favorit, had the ho­nor to Pen the first Book of the old Testament, and John Christs chief favorit the last of the new Testament, so the one commands old Israelits not to ad or take from Gods Word; Deut. 4. 2. and the other threatens al, which shal ad to the Words of his Prophecy, that God wil inflict the plagues writen therin: but Rev. 22. 18, 19. if any shal detract, God wil take away his part from the Book of Life and holy City.

The Excellence of it apppeers many wais: for the stile is Excellence. most statly and sublime; the matter ful of Majesty and My­stery: the expressions pathetical and pithy: som mystical in dark Visions, to exercise the Judgments of the wisest; som more facil or familar to succour the infirmities of the weak­est. Much more might be added ingeneral: but I hasten to Mr. Medes Clavis and Comment, whom Dr. Twiss highly admires saying, he hath sundry rare notions stiled Specimina or Essais, wherin he excels; specialy in rendring the Revelations right sens, which is most Tropical or Figurativ. As in the mystery Rev. 12▪ of the battle in Heaven, and casting Satan to Earth; he shews that Stats and Kingdoms in the politic World, are resembled in Scripture sutable to the Natural: wherin Heaven and Earth denot the Nobility and Commonalty. For Heaven consists of Sun, Moon, and Stars of greater or lesser magnitud: as in a Realm is a King, Queen, Nobles, and other officers of divers degrees: but on Earth, is much more variety of Creatures: as Trees, Herbs, Flowers, Fishes, Beasts, Serpents: so among People of any Community no less difference of Trades and Professions.

He destinguisheth the whol Prophecy into the Book closed Division. with seven Seals, comprising an History from the Gospels first preaching to the Worlds end, which sets forth the fates or fortunes of the Roman Empire: and the litle open Book, which includs the doings or destinies of the Christian Church. The first presents the seven Seals and seven Trumpets: for the [Page] seventh Seal produceth the seven Trumpets. 1. The first six Seals contain the story of the Empires condition or con­tinuance til Constantin; when ther being a marvelous meta­morphosis from Pagan to Christian; this change is compared to the Worlds end, and by giving of a new, which is very semblable. 2. The seven Trumpets (which contain the seven Rev. 9. Seals) represent Gods judgments on the World, for opposing the Gospel, and oppressing the Saints. 1. By Ethnic Empe­rors, for which the dition or dominion was gradualy rent into ten Kingdoms. Which is unfolded in four degrees therof, be­ing the subject of the four first Trumpets. 2. The other three are termed Wo Trumpets, denouncing divine judgments on the Antichristian World, or degenerat Stats of Christiendom: 1. By Sarrasens in the first Wo Trumpet: 2. By Turcs in the Rev. 11. 15. secund: 3. By the Worlds end in the last.

Medi Clavis & Expositio: Med's Key and Exposition.

HIs Clavis contains sundry Synchronicisms or concur­rences The Key. of things in one time, set forth under the Seals. For ther is a Quaternion of Prophecies Synchronizing in e­quality or identity of Time: 1 Of The Womans abode in the Wildernes for a time, times and half: 2. Of The seven headed Beast restored and ruling forty two months: 3. Of The out-Court or holy City troden by the Gentils so long: 4. Of The two Witnesses prophecying in Sack-cloth one thousand two hun­dred sixty daies: al which three times signify the same. For chro­nical identity hinders not, but one may be before or after another, tho they agree in term of yeers: therfore the coevity shal be proved by other characters, that they belong to the self same times.

1. The times of the Beast and Womans mansion in the Rev. 12. 6. 14. Wildernes, begin at one instant; viz. the Dragons foil, when he was cast to the Earth: for when Michael threw him from Heaven, the Woman escaped: Ergo they identicat.

2. The times of the Beast and Two Witnesses testimony Rev 11. 7. [Page 139] being also equal, expire together at end of the sixth Trumpet: Ergo they commenced at once, and synchronize through­out.

3. The Witnesses times and the Court or holy City pos­sessed Ibid. v 2. 13, 18. by the Gentils forty two months, which conspire, as al grant: Ergo they synchronize most exactly and equaly.

4. The Woman in the Wildernes, the Beasts dominion, tread­ing down the holy City, and two Witnesses prophecying joint­ly concur: Ergo al four synchronize.

5. Now for the next Synchronicism; The two hornd Rev. 13. v. 3. to 15. Beast (wherin the fals Prophet is Head) complies with the seven-Headed or ten Hornd Beast (caled the other Beasts Image) which when his deadly wound was restored to pristin estate, was to rule forty two months: and thos being ended, he did great wonders, exercising al his power in the seven Headed Be [...]sts presence: but both are taken and cast alife into a firy Lake burn­ing Rev. 19 v. 20. with Brimstone: Ergo both sympathizing in their rise and ruin (wherof one used the others power in his presence) con­temporize throughout. Wher Note, that whatever is ascribed Note. to the Septicep Beast of the evil he commited, or worship given him; was doon after his instauration or cure of the wound: but the ten Horns belong to his first Head, or restored estate, as the Angel informs saying; Ther are seven Kings: Rev. 17 10. fiv are falen, one is, and the last is not yet com, which must con­tinu a short space: so the sixth was then in St. Johns dais, but the Horns not then com: Ergo it must pertain to the seventh or last Head.

The two hornd Beast and fals Prophet are one, as Irenaeus App [...]ndix. observed: as by comparing Rev. 13. v. 13. to 16. with Rev. 19. v. 20. wil cleerly appeer. The septicep ten-hornd Beast, Rev. 13 12, 14. is caled the Beasts Image Rev. 14. 9, 11. Rev. 15. 2. Rev. 16. 2. Rev. 19. 20. Rev. 20. 4. For this Beast acknowledging the fals Prophet to be his restorer, is ruled by his Wil as suprem Lord, and cald his Image: not whos similitud he bears (for in that respect he rather resembles the seven headed Dragon, nor of his estate before the wound, after whos exemple he blasphemed God, and made war with the Saints) but that which the two hornd Beast speaking as a Dragon restored, [Page] and claims for his own; the Genetiv being passivly taken to signify the Possessor: as the Beasts mark is not stamped on himself, but on thos that worship him. For the Beasts Image wherto the fals Prophet gav life, caused al which would not worship it to be slain. Ther be but two Beasts pourtraid in the Apocalyps, and wher the Beast and fals Prophet are named together, the Image is not cited being both one. For 'tis that Rev. 15. 2. Beasts Image (whos Name and number is specified) viz. the two-hornd, who is the others prime principal founder.

6. The times of the great Harlot or mystical Babylon and Rev. 17. 3. septicep ten hornd Beast synchronize: for the Beast carries the Whore sitting on him, whos ten Horns or Kings, take au­thority with him at once when he was restored: but when his body cam to be dissolved, they hated the whore making hir na­ked and desolat, whos flesh they burnt with fire.

7. The hundred forty four thousand Virgins sealed, con­temporize Rev. 14. 1. with the Whore and Beast; for they deter men from al Communion with him, or his Image or mark: being so opposit to him and his folowers, when the bonds of holy Souldiers persevered in allegiance to the Lamb, bearing his name and his Fathers in their foreheads, as other Apostats did the Beasts mark in their right hands or foreheads. Thus the Capitulation. ten hornd Beast revived, synchronized with the Woman in the Wildernes, with treading the holy City under foot, and the Rev. 12. 7. witnesses mourning in sackcloth: so doth the two hornd Beast with the ten hornd, and the Whore with both: as also the company of sealed Virgins with the Whore and Beast: al which make a singular synchronical symphony of al with al and ech.

8. The inner Court measured with a Reed, the VVomans parturition, the Dragons watching hir, and his fight with Mi­chael Rev. 13. 1. 2. 3. temporize: for so soon as she brought forth a Manchild (who was to rule al Nations with a rod of Iron) she fled into the Desart to be nourished for a time, times, and half, or one thousand two hundred sixtie daies; and immediatly insued that battle in Heaven: when the Dragon and his Angels were cast to Earth: then he resigned his place and great authority to the cured septicep Beast, whom al the world wondred at, [Page 140] and worship the Doner Dragon: Ergo the Courts measuring, the womans Childing, the Dragons waiting, and his Duel with Michael synchronize, even at the very Epoche of St. Johns re­peated Prophecy.

9 The pouring out of seven Phials by seven Angels, synchro­nize Rev. 15. 2, 3. with the Beasts downfal and Babylons destruction; for which the Victors sing Moses triumphant hymn.

Thus far of the nine chief Synchronicisms: Now the Apoca­lyps contains three parts: 1 The Vision of seven golden Can­dlesticks or Asian Churches, which takes up the three first chap­ters. 2 The Prophecy of seven Seals and Trumpets, from Chap. 4. to 10. vers. 8. 3 The Prophecy of the litle open Book, Rev. 16. 10, 19 or body of Prophetic Visions, which John being bid eat up, from Chap. 10. vers. 8. to the end of al. That this is a repetition of the Prophecy, appeers by the Angels words to John; Thou must Prophecy again ( [...]) to many People, Nations, Toungs, and Rev. 10. v. 11. Kings: which are plainly distinguishd from the rest of Prophe­cies.

He hath other synchronicisms of Seals, Trumpets, and Phi­als too tedious and invious or obscure: beatus qui intelligit. Howbeit som confused collections shal be exhibited to be bet­ter sifted or scanned.

1 The seventh Seal touching the first six Trumpets, is the Rev. 8. same with the two Beasts; which concur with the company of one hundred forty four thousand Virgins, being opposit to the Rev. 7. Beasts reigning: this initiats with the sixth Trumpet or begin­ning of the seventh; for sith the witnesses mourning one thou­sand two hundred threescore dais, ends with the sixth Trum­pet, or as the seventh begins; the Beasts forty two moneths must needs expire then also, and by consequent the Beasts ty­ranny is confined in the compas of the first six Trumpets: For the Vision of witnesses being the first repeated Prophecy; the most wise Spirit runs through (as a Weaver doth his warp with Rev. 11. his woof) the whol body of repeated Prophecies, to connect them aptly with the Seals. The Beasts overthrow, Cities fal, Note▪ slaughter of Men by an Earthquake, are not meant of the Beasts utter destruction, but end of his authority and reigning forty two moneths; which the Beasts and two witnesses synchroni­cisms [Page] being granted, must determin together: For the Beast shal remain a short space, but so unlike former, as scars to be reputed the same; which soon after, under the seventh Trum­pet, shal be absolutly abolished.

2 The seven Phials of wrath (being so many degrees of the Rev 16. 10. Beasts fal or fate) synchronize with the inchoation of his de­struction: but his Kingdom fel so fast the sixth Trumpet yet sounding (which put a period to his power of forty two months over the Saints) that he cannot be quit ruined til the fifth Phial be poured out, when his seat shal be shaken and king­dom Rev. 10. 6. darkned: Ergo fiv Phials were poured out, yer the sixth Trumpet ceased: for the seventh Phial of consummation con­curs with the seventh Trumpets initiation, which also sounds the termination.

3 The thousand yeers of the Dragons binding and shutting up in the Rev. 20. the bottomless pit with a seal set theron, that he should no more de­ceiv the Nations; concurs with the seventh consummation Trumpet and Beasts confusion: for the use was to seal up a place or prison sure, as Darius did the Lions Den with a ring, and the Jews Christs Sepulcher by sealing the stone. Som sup­pose his casting down to Earth and shutting up is the same; but 'tis not so. For his ejecting from Heaven hindred not his do­ing harm on Earth: but being clos prisoner in chains he cannot Rev. 12. wander to doo hurt; nor doo the things related agree, sith du­ring the first six Seals, and under the six first Trumpets of the seventh, he was free or loos: Ergo his shutting up for one thou­sand yeers fals under the seventh Trumpet: For he was not bound at the battle, nor while the woman staid in the wilder­ness, nor during the ten hornd Beasts reign; sith his Scholar, the fals Prophet seduced People with signs and wonders al that Rev 9. 11. time. Yea the Locusts King (caled the Angel of the bot­tomless pit) is the very Dragon or Satan then not sealed when the sixth Angel poured out his Phial, and seventh ready to pour his. For three unclean Spirits like Frogs, cam out of the Dragons, Rev. 16. 13, 14. Beasts, and fals Prophets mouths, which wrought wonders, and went to the Kings of the World: Ergo the thousand yeers of his being bound, belong to the seventh Trumpet. So the war when Satan, after a thousand yeers, is loosed a little space differs from [Page 141] that when the Beast and fals Prophet are cast alife into the burn­ing Rev. 20. 10. Brimstone Lake. For the first war is waged by him that sat on a whit Hors (caled Gods Word) who smot the Nations with a sharp Sword, and was folowed by Armies in Heaven on Whit Horse [...]: But in the last at Armageddon, God sent fire from Hea­ven to devour them, and Satan is cast into that Lake wher the Beast and fals Prophet are before: For he is first clapt close in prison a thousand yeers and then loosed; but now condemned to be incessantly tormented for ever. Sith then the war with the Beast and fals Prophet differs from this last, either 'tis to be waged during thos thousand yeers (which cannot be, sith Satan was then bound) or before, as it must needs be: Ergo thos yeers commence at or after the Beasts casting into a firy Lake, or ra­ther together at one time.

4 The thousand yeers of Christs Imperial reign (at coming Rev. 20. 4. wherof, the triumphant Elders sang gratulatory Hymns to God) being immediatly at conquest of the Beast and Babylon, which contemporize with the seventh trumpet: For this King­dom is given to the Saints as a reward of their faith and con­stancy, becaus they did not worship the Beast, nor his Image, nor receiv his mark. This is that Kingdom caled Christs, who Rev. 11. 15. shal reign for ever: which the Angels foretold, that the mystery of God should be finished at sound of the seventh Trumpet, as the Rev. 10 6, 7. Prophets declared. Then neither the Beasts forty two months, nor the witnesses mourning one thousand two hundred three­score dais, nor a period of a time, times, and half (no nor time it self) shal any more remain.

5 The new Jerusalem, the Lambs Bride, and seventh con­summation Rev. 21. 2. Trumpet, or time of the Beasts and Babylons con­fusion synchronize: for new Jerusalem is the Lambs Bride or beloved City, which immediatly at the thousand yeers end is compassed by the last troop ( Gog and Magog) of Satan then loosed for a little space: Ergo it was extant before at sound of the seventh trumpet. At pouring out the seventh Phial, when the Beast is destroied, ther cam a loud voice from the Rev 16 [...] 17. Throne saying, it is doon: so he that sat beholding new Je­rusalem descend from Heaven said to John; Lo, I make al Rev. 21 5, 6. things new, it is doon: I am Alpha and Omega, the beginning and [Page] end: Ergo new Jerusalem begins at the Phials last term, It is doon; when the whore was dispatched, and so symbolizeth with that time which ins [...]eth the Beasts perdition. For one of the Phial Angels shewd John the whores condemnation while the Rev. 17. Phials were pouring out, and one at least behind: which Angel shewed him the great City holy Jerusalem (or Lambs Bride) descending from God when it becam glorious, the Phials being ended, and Beast with Babylon destroied: Ergo it began with the seventh trumpet.

6 The numberless multitud of al Nations, Kinreds, People, and Toungs bearing triumphant Palms, who are Citizens of new Rev 7 9. 16. 17 Jerusalem (that shal hunger or thirst no more; for the Lamb shal lead them to living Fountains of water, and God shal wipe al tears from their eys) concur with the seventh trumpet, or space of time from the Beasts destruction.

Thes are his several sorts of Synchronicisms, which I hav put in so plain English as my smal skil in such sublime speculations can perform: wherto heads this brief period or perclose.

After Christs thousand yeers reign, and Satans condemnati­on [...]. to eternal fire, folows the general Resurrection and final Judgment. After new Jerusalem folows Paradise with the tree of Life in midst, like Eden; having a River on ech side Rev▪ 20. 11, 12, 13. 14. Rev. 22. 12 of the street: which is the worlds consummation, and conclu­sion of this Revelation, when God wil giv every Man as his work shal be. Such a Key of Synchronicisms (or Apocalyptic compass) wil open al the hid mysteries of this Book; with which no part of the old Testament (no not Daniels Visions or Vati­cinations) can compare for certainty or singular structure, to find out the right interpretation by concent or harmony of times, and concurrence of things. Lord, open every Mans [...]ys, that he may discern thy wondrous works of wisdom.

Commentarii Compendium: The Brief of his Commentary.

NExt ensues his cu [...]ious Comment, which contains two Comment. principal parts: 1 Of the seven Seals and seven Trum­pets: [Page 142] 2 Of the litle Book, both being vastly tedious and im­perspicuous: but som sporadical excerptions shal be presented more plausible and perceptible; craving pardon for not abbre­viating al particular parcels.

He begins with the Apocalyptic Theater) wher John behold Part 1. al as on a Stage) which is that imperial Heavenly Session of God and the Church: exactly framed after the form of old Israels incamping in the Wildernes: both which he compares Rev 4. Numb. 1. 52. at large wel worth perusal, but too prolix to capitulat. He o­mits the Vision of seven Asian Churches in the three first chap­ters, and parts the rest into two Prophecies: 1. Of the Seals, which comprehends the Empires destinies: 2. Of the litle Book which concerns the Church or Christian Religion; til in fine both be united in the Church, and this Worlds King­doms Rev. 11. 15. becom the Lords Kingdoms, and his Christs. The scope of the sealed Book is to shew the distances of insuing times di­stinguished by characters of events: in what order of changes and chances (the Roman Empire running on) Christ should vanquish the Gods of this World with whom he waged war: Rev. 5. who must reign til he hath put al Enemies underfeet: viz. al terren power and authority, as St. Paul expounds. The first 1 Cor. 15. 24. 25. six Seals distinguish divers different times of the Empire then florishing; til Christ shal suppress the Heathen Gods or Idols in al thos dominions.

The first shews the origin of Christs victory, when 1 Seal. Rev. 4 7. the fals Gods fel, and the worshipers being pierced with the Gospels arrows▪ submitted to Christ the conqueror: who hath not yet fully overcom, but laid a fair founda­tion of Victory to be gradualy finished. The discloser of this Seal is The first Beast like a Lion, shewing one on a whit Rev 6. 1. 2. Hors, with a Bow and Crown given him: this is Christ or som Emperor (haply Vespasian) by whos conduct the war is wa­ged, and victory won; as the folowing Seals are disposed or directed by Emperors.

The secund shews murders and intestin slaughters, which 2 Seal. the next Beast like a Bullock discloseth, by One riding on a red Hors with a great Sword: which was Trajan a mighty warrier born in Spain: who made the third bloody primitiv persecu­tion, [Page] and the Jews raised fierce wars in Lybia, beside many momutinies in most parts of the Empire.

The third shews a voice saying, A measure of Wheat for a 3 Seal. Rev. 6. 5. 6. penny, and three of Barly for a penny: see thou hurt not the Oil and Wine: by which most Men deem dearth and famin to be meant; yet he rather resembles it to the severe justice then executed. The discloser is The third Beast with a Mans face, by one on A black Hors, with a pair of Ballances in his hand: which is Septimius Severus an African: in whos reign was no noted famin, but famous justice, wherof the Ballance is an Emblem. The pricing of Victuals seems to sound thus: take not Wheat or Barly from any til du price be paid, and keep the like law in Oil and Wine: that is defraud none, nor steal or purloin for this Septimius and Alexander Severus (both of one name) shortly succeding, were most strict justiciars denoted in this third Seal. See Aurelius of the first, and Lampridius of the last.

The fourth shews Killing with the Sword, Hunger, Pestilence, 4. Seal. Rev. 6. 7. 8. and Beasts of the Earth: whos discloser is The fourth Beast in shape of an Eagle, presenting one whos name was Death, and Hel folowed; who rode on a pale Hors, having power over a fourth part of the Earth. This is Maximinus a big barbarous Bubulc born in Thracia, under whom the Sword raged every wher. For in this Seals compas of thirty three yeers, ten lawful Caesars (wherof Maximin one) were slain by the Souldiers, besides thirty usurpers; as Orosius tels: wherof Galienus the last ex­ceded al the rest far in savage ferity, as Trebellius Pollio in­forms. In the same age also the pestilence prevailed for fiften yeers over al the Empire, as Zonaras testifies. Lastly folowed famin in most ruful maner: for al was wasted by thos wild Beasts, and tillage abandoned: so that a fourth part of the Earth (or Empire) perished.

The fift and sixt Seals hav [...] no Beast to usher them, nor any 5 Seal. sitting on Horses; but must begin wher the chance of the Rev. 6. 9. 10. 11. foregoing Seal left: viz. at Aurelians reign A. 268. when the fiften yeers pestilence ceased, In which the Souls of them slain for Gods Word and Testimony which they held, lay under the Altar crying aloud; how long Lord holy and tru, d [...]ost thou not [Page 143] judg and avenge our Blood on them that dwel on Earth? Thes had whit Robes given them, and were bid rest a smal season, til their felow-Servants or Brethren which were to be killed, should be fulfilled. This denots the grand persecution by Dioclesian, which was longer and crueler then al former, as Orosius ob­servs. Rev. 14 1. 4. For in Egypt only were massacred 144000. sutable to the Virgins number, as Ignatius relats: beside infinit multi­tuds in al other Provinces.

The sixth ( at whos opening was a great Earthquake, the Sun 6 Seal. Rev 6. 12. ad sinem. becam black as hairy Sackcloth, and Moon red as Blood) begins when the fifth ended A. 311. when Constantin initiated, the persecution ceased, and heathen Idols with their Priests, Tem­ples, and Sacrifices vanished: which is the finishing or fulfilling of Christs victory founded in the first Seal. By the Earthquake is understood the change of things turned topsy turvy: which tends not to the Empires Politic state, as the former Seals did; sith 'tis not yet to be dissolved: but as 'tis subject in a Reli­gious respect to Satan and his Angels; which was now broken in peeces with great nois. The Suns blacknes and Moons rednes (betokening their Eclipses) design the Dragons down­fal with al Pagan Priesthood. The Stars fel to Earth, as a Fig­tree casts hir fruits being shaken by a mighty Wind: Heaven de­parted as a Scrole roled together: viz. the Stars appeered not, as letters rold up in a Book are not seen. This is taken from Isaiah: The Heavens shal be roled up as a scro [...]e, and al their Isai 34 4. Host fal as a leaf from the Vine, and Fig from the Figtree. Al Mountains and Ilands were moved from their places, [...]. Men of eminent quality and inferior: or by Iles may be meant their Temples invironed with Wals like ro [...]ks. Thos Ethnic Temples Constantin only shut up; which Julian soon opened: but Theo­dosius quit demolished, and abolished al reliques of Idol. wor­ship. The Kings of the Earth, great Men, rich Men, cheif Cap­tains, mighty Men, bond and free hid themselfs in dens and rocks; saying to them, Fal on us, hide us from his face that sits on the Throne, and from the Lamb. For the great day of his Wrath is com, and who shal be able to stand? This shews that al Christs Enemies ( Maximian, Galerius, Maxentius, Marti­mian, Licinius, Julian Emperors; with Eugenius and Arbo­gastes [Page] Tyrans) shal perish most miserably, and the Lamb get a signal victory. For most persecutors feeling Gods judgments heavy on them, confessed Christ to be only tru God, and gav him glory.

Here betwixt the sixth and seventh Seal, is interposed a Vi­sion Int [...]rslice. Rev. 7 4. of Gods Servants sealed ( viz. 144000. which are the elect faithful Church) contemporizing with thos said six sails. This Vision is twise cited: 1. At entrance of the Trumpets, wher 144000. of al Israels Tribes are s [...]aled for their preservation amidst the Trumpets destruction: 2. In opposition to the Rev. 4 1. 4. 5. Beasts reigning, wher they are caled Virgins, in whos mouth was found no guile, being free from fault before Gods throne; for prais of their alleigance to God and the Lamb; when the rest of the World revolted and received the Beasts mark. Hence 'tis cleer, that the Prophecy of the Beast, synchronizeth with the Trumpers: yet no further then going forth of the sixth; when the Beasts forty two months ended with the Wit­nesses Rev. 11. 14. 1260. dais. Now touching the first Vision of the Sealed, wher their preservation is handled. After this I saw four Angels Rev. 7. 1. Jer. 49. 36. stand on the Earths four corners, holding the four Winds; that no wind should blow on the Earth, nor Sea, nor any Tree. The Angels (who are not the same with the Trumpeters) had Jer. 51. 1. 2. power to restrain the winds or tempests of war: for the Para­bol of winds among Prophets, imports martial motions, ho­stil D [...]n. 7. 1. 3. invasions, and violent impulsions: which thos Angels could curb out of what coasts or corners soever they rose: til it pleas God to giv leav or liberty, that wars shal rage and reign for Rev. 7. 2. 3. correcton of sin. I saw another Angel (haply Christ) ascend from the East, having the Seal of the living God who cried loud to the four Angels which had power given (by setting the Winds free) to hurt the Earth and Sea; saying, hurt not Earth, Sea, nor Trees til we hav sealed Gods Servants in their Fore-heads; to sever them from the plagues of others (as som at Jerusalem wer [...] mark­ed which must be preserved) lest they should be damnified. For 'tis a wonder, how in that Empires grand vastation by barbarous Aliens to Christ; the Church could continu amidst thos storms (when al conspired hir ruin, and the Beast polluted al places Rev. 7. 4 &c. with fals worship) untainted and unstained. I heard the num­ber [Page 144] of the Sealed which were one hundred forty four thousand of al the Tribes, viz. twelv thousand of ech, or twelv times twelv thousand in al. Here the Gentils Church to be fenced with Gods Seal, is figured by the type of Israel; the twelv Apostles aptly answering to the twelv Patriarchs: nor is it doon without good caus; specialy sith the Church, since the Jews rejection, is to be gathered of the Gentils, and fitly stiled surrogated Israel: whom God owned a while, til the fulnes of the Gentils was com in stead: Hence S. Paul saith, The Jews Rom. [...]11. 11. [...]5 fal brought salvation to the Gentils, and their casting off was the Worlds reconciling. Not that els they should not be caled in du time (for al the Prophets proclaim it) but not by way of substitution or surrogation to the Jews, unles they had first re­nounced Christ: So St. Paul tels them; It was necessary the Acts 13. 46. Word should be opened to you first: but sith ye reject it, and judg your selfs unworthy of eternal life; Lo we turn to the Gen­tils.

This number of 12, multiplied by 12 times 12, is an Ensign of Apostolic Race, or Prosapy: for as the Beasts number (666) denots thos which folow him: so the Apostles number designs their legitimat of-spring. The Analogy of new Jerusalem Rev. 21. 12. 14. 16. shews the same: in the frame wherof, the dimensions of Gates, Foundations, Courts, compas of Wals, Longitud, Latitud, Al­titud, express the number of 12 or multiplication by 12. Of the Tribe of Juda, Reuben, Gad, Aser, Nepthali, Manasses, Si­m [...]on, Levi, Isachar, Zabulon, Joseph, Benjamin were sealed twelv thousand in ech; which Tribes are no wher in Scripture so reckoned, yet diversly registred: for Dan and Ephraim are here excluded, and in the rest no birth-order observed: but the last mix'd with the middle, and younger Sons of Hand­maids set before the elder-born of Wifes Sons. This no doubt Judg. 17. Judg. 18. is doon for som mystery hid in so unusual order: for Dan and Ephraim are rejected from this type, as being chief Coriphees of the Idolatrous Apostasy under the Judges: Ergo unfit to present Professors of tru Religion: yet to complet the number, L [...]vi is set for Dan, and Joseph tacitly supplies Eph [...]aim: but the Wifes and Handmaids Sons promiscuously interserted, and Handmaids Children adopted for their Dames; to shew or [Page] signify that both bond and free are al one in Christ. Sith then Leahs Sons (Natural and Adopted) are duple to Rachels: in the first six are four of Leahs (Juda, Reuben, Gad, Aser) and two of Rachels, Nepthali, Manasses: So among the last six, four of Leahs (Simeon, Levi, Isachar, Zabulon) and two of Ra­chels, Joseph, Benjamin: but on both sides thos are preplaced or preferred, which holy Writ commends for som memorable act touching Gods Worship or Zele. As Juda is prime, becaus Josua 22. 21. Christ issued of that Tribe: Reuben next for their sacred pro­testation about the Altar of Witnes built on Jordans bank: wherby, and becaus first born, he must stoop to none sav the Re­gal Tribe. Gad is third, being Reubens companion in that fa­mous action: as also in that Eliah and Jehu Destroiers of Baalism descended of that Tribe. Aser fourth, becaus the wi­dow of Sarepta (who fed Eliah) and the Prophetess Anna (who proclamed Christ at his presenting in the Temple) sprung of this Tribe. Leahs last quaternion ( Simeon, Levi, Isachar, Zabulon) are not so renowned as the rest or blasted with som Crime. Among Rachels issu, Nepthali and Manasses lead the Family: for from the first sprung Barach Siseras Vanquisher; from the last Gidion subverter of Baals Altar, and Elisaeus the Prophet: But Nepthali more noted, becaus his Seat is Galile and chief City Capernaum, wher Christ most conversed. Yet Joseph and Benjamin, being youngest, bring up the Rere: But Ephraim, guilty of much Apostat Idolatry in Jeroboam and Achab; beside that Saul a Benjamit hated David a Judait. Censure. Thus the order of the sealed Tribes is explicated; which is a curious Cobweb of wit, if of so much worth, or congruous to the holy Ghosts intention; but 'tis briefly, plainly, and truly presented, to satisfy al subtle or serious speculators.

Under the six foregoing Seals, the Empires state yet florish­ing til Idols should fal, is described by intestin Chances: Now succeds the seventh or last Seal of the seven Trumpets; wherin 7 Seal. the destinies of its decay are displaied: for they sound Alarms to the fatal battle, for the blood of so many Martyrs slain by Roman Emperors. Now though they becam Christians, yet that staid not Gods hand from avenging thos which cried un­der the Altar; no more then Josiahs godlines did from destroy­ing [Page 145] the Kingdom of Juda, for the Idolatries and murders of Manasses. At opening this Seal was silence in Heaven half an Rev. 8. 1. 2. 3. 4 5. 6. hour: when seven Angels had seven trumpets given them: and another standing at the golden Altar with a golden Censer, offere [...] much Insens with the praiers of the Saints. Then were Voices, Thundrings, Lightnings, and an Earthquake being al prepatories to thos trumpets. Al Divines know, that the works of divine Providence are executed by Angels or Mes­sengers, and thos seven prepared to sound: but the four first Plagues of less moment or extent then the rest: which rest most­ly on the Western World or Bishop of Rome, who was to be Head. For the Empire with other Kingdoms, is tacitly re­sembled to the Worlds body; whos parts are Earth, Sea, Ri­vers, Heaven, Stars which every Monarchy resembleth. The often repetition of a third part (as of Trees, Earth, Sea, Ri­vers, Heaven) implies the Empires extent over a third part of the then known World in St. Johns dais: as afterward the se­ven headed Dragon with ten horns ( i. that heathen Empire) drew a third part of the Stars (or Princes and Rulers under Rev. 12. 3. 4. his Dominion) with his tail, and cast them to the Earth. The Rev. 12. 7. 8. 9. 10. 11. 12. first Angel sounded, and Hail and Fire mixd with Blood fel on the Earth, and a third part of Trees was burnt up, with al green grass. The secund sounded, and as it were a great Mountain was cast into the Sea, which turned a third part into Blood, and a third part of al Creatures therin that had life died, and a third part of Ships destroied. The third sounded, and a great Star (caled Wormwood) fel from Heaven, burning like a Lamp; which fel on a third part of Rivers and Fountains, making them bitter, that many Men died of them. The fourth sounded, and a third part of the Sun was smiten, with a third of the Moon, and Stars: so as a third part was darkened, and a third part of the day shone not, nor of the night.

The first Trumpet entring at the Roman Idol Government 1 Trumpet. (which was shaken at end of the sixth seal) being ready to strike the first blow, destrois a third part of the Ea [...]th with a Isai 28. 2. Isai 30. 30. terrible tempest of Hail, Fire, and Blood: which was the im­petuous irruption of Northern Nations, wasting the Nobles and Commons. For Hail in Prophetic notion indicats hostil [Page] assalts: but lightning and fire is joind with it (as David doth) Ps. 18. 12. 13. wherto blood is added, to shew great slaughter insuing. Trees in Prophetic Parabols imply great Lords and rich Men: as Okes of BasanIsai 2. 13. Cedars Isai 14. 8. Firtrees Zech. 11. 2. in al which places Princes and Potentats are pourtraid: but green grass imports the Commons. To apply it, the Wo of Applicat this Trumpet began at Theodosius death A. 395. when Alaric with a vast Army of Goths and other Barbarians, broke in up­on Macedon, and raged fiv yeers; but then betook to the West, committing most savage spoils and slaughters in al parts: as Epist 3. St. Jerom an Ey witnes wofully relats. At last he invaded Italy, and besieged Honorius at Hasta: whos Lieftenent Stilico levy­ing puissant forces, resisted his fury, and repeld him to Panno­nia; who by composition retired to Illyricum in the East. Soon after Rhadagaiso a Scythian with 200000. Goths, Sarmatians, and Germans attempted Italy and besieged Florence: but Stilico subdued and beheaded him. Immediatly a swarm of Vandals, Alans, Marcomans, Heruli, Suevi, Almans, Burgundians, and other barbarians broke into Galle, Spain, and Africa; as St. Epist. 11. Jerom also dolefully declares. This is that direful Hail storm mixd with fire and blood: for sundry writers ( Achmetes and others) aptly resemble War by such Meteors and Meta­phors.

2 Trumpet. The next Trumpet (the Empire being enough wasted on the Earth therof) assails the Sea with a far greater stroke, killing the living Creatures, and destroying Ships. For Rome the Me­tropolis being once or twise taken, and burnt with hostil flames; the Enemies possessed the out Provinces at pleasure, and set up several Kingdoms: which is signified by the Sea of that Jer. 31 36. Isai 19 5. Ezek 31. 4. Ezek. 14. 19 Rev. 16. 3. Politic World. So Babylons dominion is expressed, wher the Lord threatens to dry up the Sea and springs. The Assyrian Kingdoms amplitud is described by the same Metaphor: the deep or Sea hath exalted hir. 'Tis said of Pharaohs Kingdom, the waters shal fail from the Sea therof, or his Dominion shal be bereaved. So the four great Beasts or Kingdoms rose from the Sea, which implies largenes of Dominion Dan. 7. 3. Now a third part of the Roman Sea becam blood, which denots slaughter of Animals, and inanimats ruin too: therfore the [Page 146] Sea becoming blood by a great Mountains fal, betokens vio­lent destruction, as a Beast is butchered bleeding. For so 'tis said in the Phials, that the Sea becam as the blood of a dead Man or one slain. The like mystery of a Mountain meant by a City, is applyed to old Babylon, even a Mountain burning Jer. 51. 25. with fire as here. For point of History, Alaric after Stilicos death returned as a Ram, and took Rome; creating Attalus A. C. 410. the Hun Emperor: whom he soon deposed, and reinthroned Honorius. Immediatly insued a total renting of the Empire, which was shortly shared into ten Stats or Soveraignties: 1. Brytans, 2. Saxons in this Ile: 3. Francs in Galle: 4. Bur­gundians in Belgia: 5. Visi-Goths in Aquitain and part of Spain: 6. Sueds in Gallaecia: 7. Alans in Lusitania: 8. Van­dals in Africa: 9. Almans in Germany: 10. Ostr [...]-Goths in Pannonia beside Greecs in the East Empire, which is counted one of the ten, when the West was dissolved; in al which be­fel notable changes. Howbeit the number of ten is not taken so strickly, as if should be no mo, nor fewer, nor other: but that it should be severed into about ten. So after Alexander, four Kingdoms are predicted ( Macedon, Asia, Syria, Egypt) Dan. 8. 22. yet a fifth of Thracia was added by Lysimachus, which ended with his life.

The third Trumpet is of a Star falen from Heaven (burning 3 Trumpet. like a Lamp) on the third part of Rivers and Waters, named Wormwood; making the waters bitter, wherof many died. This is meant of Hesperus or west Caesar: who after Genseri­cus K. of Vandals had sacked Rome, fel headlong to ruin; strugling a while with death, under the obscure Emperors Avitus, Majoranus, Severus, Anthemius Olybius, Glicerius, Nepos, Augustulus: who were Princes of baleful bitternes, and perished by mutual Massacres or Trecheries. Augustulus (which is an ominous diminutiv of the first founder) was ex­peld by Odoacer K. of Heruli but when the west Empire lay A. C. [...]. A. C. [...]. Note. buried 324 yeers, P. Leo 3. surrogated Charlemaign to be Emperor: becaus under this coverture of Caesar revived (or the Beasts sixth Head stil reigning) the Pope may not be re­puted seventh or last which is Antichrist; as is too evident to every judicious Ey. This Papal Caesar pertains not to the [Page] Heads of the Roman Beast, but to the Horns or Kingdoms, into which it was to be torn: being ready to resign his room to the last seventh Head. By the Star burning as a Lamp, the blazing Star Lampadios is described: and such is the Hesperian Caesar great in dignity, but of short durance; whos coming must continu but a short space. Isaiah saith of Babylons King, How art thou falen from Heaven, O Lucifer Son of the morn­ing? Isai 14. 12. For by Stars great Princes, Powers, and Potentats are figured.

The fourth sounded greater calamities of darkning the Sun, 4 Trumpet. Moon, and Stars of Roman Majesty which before shined dimly under Ostro Goth Kings. For after the Consulship failed, and Totila demolished a third part of Rome; it was in som sort re­stored A▪ C. 542. by Belisarius and Narsetes Justinians brav Commanders: but now this Worlds Queen was stripd of al Consular power, Senat, and Magistrats, which as Stars gav great light: yea be­cam inslaved to the Exarchat of Ravenna hir Handmaid vas­sal. [...]. 1. 1. Jer. 31. 35. O deep darknes, how doth the City sit solitary that was ful of People? How is she becom a Widow? She that was Queen among Nations and Princess of Provinces; how is she made tribu­tary? This is that smiting of Sun, Moon, Stars that they could giv no light by day or night. For when Senat, Consuls, and other Officers were suppresd, what could be but a total E­clips, such as never was before? Next folow three Trumpets of Wo (so stiled, becaus an Angel flying through Heaven cried Wo, Wo, Wo to the Earths inhabiters) which are the most grievous of al. For when thos of the Christian Empire had de­filed themselfs with Idol-Images of a new stamp, during the four former Trumpets sounding; God sent thos new plagues to punish a duple sin: one for the Martyrs deaths under Hea­then Rome; the other for Iconolatry under Christians: as 'tis Rev. 20. intimated, that they worshiped the Devil, and Idols of Gold, Silver, Brass, Stone, and Wood.

The fifth or first Wo Trumpet is of Locusts rising from the 5 Trumpet. Rev. 9. 1. 10 12, smoke of the bottomless Pit: which is meant of Mahometans seduced by their Pseudo-prophet to the perdition of many Na­tions. This smoke obscured the Gospels light latly shining Exod. 10▪ 13 14. abroad, whos professors rightly resemble Locusts in many re­spects. [Page 147] For thos which plagued Egypt cam from Arabia, wher Mahomet spred his Hellish smoke, and the Arabs likened to Judg 7. 12. them for multitud. They are also stiled Sons of the East re­lating to Egypt, wher the [...]sralites learned so to term them. Achmetes refers Locusts to troops of Enemies, which devour ordestroy Countries. Thes are compared to Scorpions for pow­er and fo [...]m having tails like Scorpions: so they were Locusts-Scorpions, which had power in their teeth, and poison in their tails. Thes were forbid to hurt grass, trees, or any green thing (as the common sort doo) but only M [...]n not marked with Gods Seal: so no Natural but Symbolical vermin are here im­plied. They were like Horses prepared to battle, with Mens faces and Womens hair; but had Lyons teeth with brest-plats of Iron, and sound of their Wings as Chariots of many Horses running to battle. Al which import armed Souldiers, as the Sarrasens erected a vast Kingdom by war; yet subdued not the East Empire like the Turcs. For while the former Trum­pets sounded, a new pontifical State started up from the ruins of the old Politic; but Sarrasens subverted neither: whos King­dom crept up to so sudden greatnes as never any: for Maho­met was but a Merchant (as Romulus a Shepherd) whos King­dom in one Century subjected Palestine, Syria, Armenia, mi­nor Plin. l 6 c 28. l. [...]. c. 29. Asia, Persia, India, Egypt, Numidia, Barbary, Portugal, Spain, and part of Italy: beside S [...]cil, Sardinia, Corsica, and other Iles; wheras 500. yeers expired, yer Rome subdued al Italy. They had long hair like women, as Arabs then and stil use: whos durance to destroy was but fiv months, as Locusts com at Spring and dy in Autumn, leaving Egs in the Earth to increas their issu They had a King (the Angel of the bottom­less Pit, caled [...]n Hebrew Abaddon, in Greec Apollyon, de­stroier) which imports them Infidels or Children of unbeleef subject to the Prince of the Air, as St. Paul saith: wheras Eph. 2. v. [...]. Christians are freed from Sarans power, and converted to God. This Prince cald before the Devil, old Serpent, Satan, Dragon; is here new named Abaddon: wheras Mahometans profes to worship one sole God Demiurgus Maker of the uni­vers; to whom they giv the Epither Abdi or Abada i. Eternal: wheras the holy Ghost givs this King a title of semblable sound [Page] but opposit sens Abaddon the Worlds destroier, instead of De­miurgus the Maker.

The sixth, or secund of Wo, hath a voice from the four horns 6 Trumpet. Rev. 9. 13. to 2 [...]. of the golden Altar saying, Loos the four Angels which are bound at the river Euphrates. Thes Angels being Patrons of thos parts, metaphoricaly signify the confining Nations, which breaking in upon the Roman Regions, stopped a few ages neer this River, but are now loosed. They may probably imply the Turcs four Sultanies or Signiories ( Asia minor, Aleppo, Damas­cus, Antioch) but becaus Antioch lying a little remot from Eu­phrates, lasted but fourten yeers, being surprised by Boemund in the holy war; som instead reckon Bagdet beyond Euphrates in Persia. Such was their State at first irruption under Trogul­becus or Tongrolipix, who took Bagdet An. 1008. Seididrud­dulas or Cutlumuses Nephew to Tangrolipix, founded the Asian Kingdom An. 1012. Siarfuddulas subdued Aleppo An. 1079. Tagaddaulas another Nephew of Tangrolipix surprised Damascus at the same time. Al which Angels were long limit­ed to thos parts with manifold changes, and now at last let loos; being prepared for an Hour, a Day, Month, and Yeer, that they might slay the third part of Men.

This loosing befel, when the Tartars abolished Bagdets Ca­liphship A. C. 1621. An. 1258. and the Turcs were cast as it were with a sling into the Empires territories on this side Euphrates. For the Latins (who staid their incursions two hundred yeers) were about that time driven out of Syria and Palestine. Then the Turcs shared lesser Asia, til Ottoman grew great: whos Son Orchanes entred Europ, and his fith Successor Mahomet 2. took Constantinople; which is that slaughter of a third part of Men here intimated; as the time (a Day, Month, and Yeer) plainly indicats. For a Prophetic Day implies one yeer, a A nice obser­vation if v [...]ri table. Month thirty, a yeer three hundred threescore and fiv, in al three hundred ninty six. Now Tangrolipix was inaugurated King of Persia An. 1057. and Constantinople sacked An. 1453. just 396. yeers asunder. Haply the very hour (which in that proportion makes fiften dais) agreed also with the event, if Almachinus had recorded the Month of his Inauguration so wel as the yeer. They are said to be Horsmen (as Turcs and Persians are mo then [Page 148] Foot) in number two hundred thousand thousand; which in­timats huge Armies, as David saith, The Charets of God are Psal. [...]8 17. twenty thousand, even thousands of Angels: such vast Armies the East Nations bring into field. I heard (saith John) the num­ber of them, viz. by voice; for he cannot see numbers in Visi­on: and so must other places be understood, which appeer not by Vision. Ezekiel in his Prophecy against Gog the land of Ezek. 38. 2, 3. Magog, chief Prince of Mesech and Tubal (from whom Tures descend) describes them to be Horsmen armed: for Persians and Parthians take name of Paras a Hors or Horsman: But Turcs, since their long plantations ther, are by Nicetas and others ca­led Persians: So thes Euphratean Horsmen are Turco-Persians. They had brest-plats of fire, Jacinthian smoke and brimstone; which is no wher els in Scripture: Ergo it may wel allud to Guns: and the Horses heads were like Lions, out of who [...] mouths issued fire, smoke, and brimstone, by which a third part of Men was killed. For the Turcs used Guns (latly before in­vented) See Chal [...]di­las. at siege of Constantinople, and slu a third part of In­habitants; as their Successors did since at Corinth and other Cities. Such sharp sawces make meats seem more savoury, and Mr. Mede hath many such unvulgar unparalleld Annotations. The Horsmens power was in their mouths and tails, having tails like Serpents, and heads, with both which to doo hurt. So Sarasens are said to hav sharp tails of Scorpions; which is tru of Turcs, who had tails of Serpents; signifying their Mahome­tan subtlety or imposture, wherby both did more mischief then by the Sword. The rest of Men which were not killed by thes plagues, repented not of their works, that they should not worship Devils and Idols of gold, &c. which can neither hear, see, nor walk: Nor of their Murders, Sorceries, Fornication, and Thefts. This is manifestly meant of Christians in the Roman Empire, which worship Images made of those metals and ma­terials: for none but they doo [...] on this side Euphrates. Thes indeed are no Devils or unclean Spirits, sith no Christians wil 1 Tim 4. 1 2 3. wittingly or willingly worship such: But Demoniacs or Dea­stri, dead Men Deified, whom they make Mediators of Inter­cession betwen God and Men.

The seventh Trumpet (or third of Wo) is ready to sound: but 7 Trumpet, Rev. 10 v. 1, &c. [Page] a mighty Angel cam from Heaven clothed with a Cloud, a Rain­bow on his Head, his Face as the Sun, and Feet pillars of Fire. He had in his hand a little Book open; who set his right foot on the Sea, and left on Earth; crying loud, as when a lyon roars, and seven thunders uttered their voices. John was about to write it; but a voice from Heaven said, seal up thes things which the seven thunders uttered, and write not. Then the Angel lift­ed his hand to Heaven, and swore by him that livs for ever; that Time shal be no more: But in the dais of the seventh Angels voice, when he shal begin to sound; the mystery of God should be finished, as he declared to his servants the Prophets. The sound of this seventh Trumpet should succed the sixth, but is super­seded by the litle Book intervening: yet lest ought be omitted in the interim to fulfil the Prophecy of Seals; the holy. Ghost shews the last trumpets event in general: viz. that at sound ther­of the Roman Beast being destroid, and the last heads time com to an end, the mystery of God shal be finished, as he foretold his Prophets. For so 'tis declared to Daniel, that the fourth Dan 7. 13. 14. Beast being slain, the Son of Man or King of Saints should rule over the World and the gratious promises of restoring Israel be fulfilled. The finishing of which mystery is Christs glorious Kingdom, which arose or appeered at sound of the 7 Ttrumpet: when the grand acclamation of Voices in Heaven was heard saying, The Kingdoms of this World are becom the Lords and his Rev. 11. 15. Christs, who shal reign for ever. What can be cleerer? Ergo the Time which the Angel swore shal be no more, is the period of al four Monarchies in general, or Roman in special; which is one effect of a time, times, and half. This consummation of Gods mystery is the matter of the seventh trumpet attended with seven thunders, which uttered their voices while the An­gel proclamed it, and synchronize with that trumpet: But John is bid to seal up thos things of the thunders, being inscrutable til the proper times that God shal revele it. This trumpet dis­covers the mystery reserved to another place: but both Pro­phecies of the Seals and litle Book, are concluded with one issu, which this trumpet exhibits: the ful opening wherof is deferd, til a ful passage be made to the litle Books new Prophe­cy, and then the seventh trumpets mystery (which is the Cata­strophe) [Page 149] is aptly and amply declared, as shal be shewed. Hence this busines is undertaken by no other Angels, but by that ex­cellent one, who held in his hand the litle Book eaten by John. If that Angel be Christ (as his Roial attire and furniture im­ports) this suspending the last sound in favor of the other Pro­phecy, agrees to none so wel as him: but if it were Michael the great Prince, or another Angel clothed in linnen, and his Dan. 1 [...]. [...]. Dan. 1 [...]. 6. [...]oins girded with fine gold of Ʋphaz, as appeered to Daniel; the case alters not, being from God.

Here the first part or Prophecy of Seals ends touching the 2 Part. Empires affairs: the next or nobler concerns the Churches fate to be agitated. John proceds herein: The voice which I heard Rev 10. 8, 9 [...] 10, 11. from Heaven spake to me again saying, Take the litle open Book in the Angels hand, who oat it up as he was bid; wherby he was prepared to Prophecy again before many People, Nations, Toungs, and Kings: but the mystery to be reveled, was sweet as hony in his mouth, and the secret part of the Churches wo­ful condition bitter as Aloes in his maw: the representation is taken from Ezekiel. The Prophecy proceds, which begins from Ezek 3. 1, 2, 3. his work about Gods Temple [...] which presents the Churches duple state by two Courts; one measured, and another cast out. Ther was given me a reed like a rod, and the Angel said, Rev. 11. [...] measure Gods Temple, and Altar, and them that worship: but the Court without measure not; for 'tis given to the Gentils, who shal tread the holy City under foot forty two Months. Here the primitiv state of Christs Church conformable to Gods Word, is described by measuring the inner Court: the type wherof an Angel shewed to Ezekiel. The outer Court not to Ezek [...]. be measured, sets forth Gods holy City or Christian Church: which must be given to new Idolaters, caled Gentils, becaus they defiled it with Antichristian Apostasy fourty two annal months, as shal be fully handled in the Story of the two horn'd Beast contemporizing herwith. Jerusalems Temple had two Courts: 1 Inner, wher the burnt Offrings Altar stood at the 2 [...] Temples entry, which was open only to Priests and Levits. 2 Outer or great Court, common to the People, cald the Court of Israel.

The first, termed Thyasterium, or Altar of Sacrafice, John is [Page] bid to measure: but ths outer is given the Gentils to prophane fourty two months. If it be said, 'tis the holy City, not out Court, which must be troden under foot: 'Tis answered, that both are one, and cald the holy City, becaus People assembled here for holy Services. To thos Herod, at rebuilding the Tem­ple, added a third for Gentils and unclean persons, who were prohibited the two others. I wil giv power to my two witnesses, V. 3, 4, 5. who shal Prophecy in sackcloth one thousand two hundred three­score dais: thes are two Oliv Trees and two Candle sticks stand­ing before the God of the Earth. If any wil hurt them fire pro­ceds from their mouths to devour their Enemies; and if any wil hurt them he must thus be killed. Thes mourning witnesses are Preachers or Patrons of divine truth; which shal bewail the filthy pollution of Christs Church Idolizing like Gentils: as Monitors to desist from their abomination, and guids for the Saints to persist pure. They are named two according to three famous Pairs in the old Testament; viz. Moses and Aaron in the wildernes; Elias and Elisaeus under the Baalitic Apostasy; Zerobabel and Jesua at the Babylonish Captivity: For they sympathise with thos types in number, power, and acts: as the state of the Church when thes Prophecied suting with that of Israel, is resembled to the wildernes, Baalatism, and Babylon. V. 6. Thes hav power to shut Heaven, that is rain not during their Prophecy (as Elias and Elisaeus had) and to turn waters into blood (as Moses and Aaron had) and to smite the Earth with al plagues so oft as they pleas. Thes are caled Oliv Trees and Candle sticks standing before the Lord (like Zerobabel Prince of Juda, and Jesua the high Priest) whom God annointed to restore Zech. 4 3 11. the Jewish Church under Captivity, as Zechary alluds, This Prophecy, til the seventh trumpets sounding, is not presented in Vision; but dictated by an Angel personating Christ. The witnesses are caled two, as the Law requires to confirm every word; and in regard of Gods two Tables or Testaments, which they used in Prophecying. They shal Prophecy one thousand two hundred threescore dais, being forty two months: which are not natural dais, nor three dais and half (when they shal ly dead) so meant: becaus the Beast whos time they contain, con­temporized with the hundred fourty four thousand sealed, and [Page 150] they with the six first trumpets, which cannot run out in so short a space as 1260. dais. If any ask, why the Gentils propha­nation Note. is measured by months, & the witnesses defending Gods pure Worship by dais? 'tis becaus Idolatry is the power of darknes or night, which the Moon rules: but tru religion com­pared to light or day which the Sun governs: So Paul is said To turn the Gentils from darknes to light, from Satans Acts 26 18. power to God. Sith then Months are measured by the Moons motion, but dais and yeers by the Sun; the Beasts blasphemy is stil reckoned by months, and the Womans stay in the wilder­nes by dais or yeers. Zechary likens the two Oliv trees to the Zech. 4. 14. two annointed ( Zerobabel and Jesua) which stand by the Lord; but he mentions only one Candlestick signifying the Temple of that time; and John two implying haply the East and West Church, as it was divided during the witnesses mourning. Thes did not avenge or afflict their Enemies by war and weapons, but by fire from their mouths, or denouncing Gods wrath on the abusers of his Ministers, As the Lord speaks to Jeremy, I wil make my Words in thy mouth fire, and this Peo-ple Jer 5. 14. Wood to devour them. Eliah brought tru fire from Hea­ven on Ahazia's Captains (as Moses and Aaron did on Co­rah 2 Chr. 10. [...]2. and his complices) but the witnesses fire is symbolical or spiritual, as Egypt and the wildernes is after so taken. They had power to shut Heaven that it rain not: both being mysticaly meant, one for the power of the Keis to shut it against thes new Idolaters; the other for the dew of Gods Word, that it shal not descend or destil on them: For they debar them from hope of eternal life, promised only to tru Worshipers, til they shal return to serv one God by one Mediator Christ Jesus, accor­ding to their Covenant in Baptism; and put an end to the mourning witnesses Prophecy: As Elias restored not rain to Israel, til Baals Prophets were destroied.

When they be about to finish their testimony, the Beast a­scending Vers. 7. from the bottomless pit, shal make war against them and kil them. This is their destiny at end of their Prophecy, sutable to our Saviours passion: for having ended his preaching in three yeers and half, as the witnesses did their testimony; he is slain by this Roman Beasts Deputy under the sixth Head: [Page] who on the third day after in a great Earthquake rose from the dead, and fourty dais after being received in a Cloud ascended into Heaven. Al which he resembles to the witnesses slaughter: that as they bear the likenes of thos three famous couples in their function: so they should conform to their Lord Christ that faithful witnes in suffering. When they were about to fi­nish their testimony, having brought part of the holy City (or Province) to renounce Idolatry, and cleans the Temple within themselfs; they began to put off sackcloth, yet were not wholy freed from fear: for the Roman septicep Beast chasing at their so far prevailing, shal make war and kil them. The first part touching their mourning, hath bin performed since beginning of Reformation til this present: But the last of war is to com. Brightman thinks it already accomplished in the Smalcaldian war by Charl [...] the fift: Others apply it to the lat German war, and it were wel if such doleful disasters were past: but it can­not be, sith the tragic times of the Gentils trampling on Chri­stian Religion fourty two months cannot be fulfilled so long as the Beast reigns; nor the dais of the witnesses wailing, which contemporize with them: whos killing next, foregoes Romes ruin, as the Crier of the Phials (to the fifth of which this ruin belongs) apertly declares. For this destruction is the last, which shal be more grievous then any yet, and a sign that the [...] [...]1 [...]0. witnesses VVoes shal instantly end with Romes ruin; as Jeru­salems siege by Cestius Gallus before the sackage by Titus, was foretold by Christ to be a Forerunner of their utter desolation: so is this of Babylons fal. Slaughter signifies Death, whether ta­ken properly or metaphoricaly and analogicaly. For 'tis a civil death, when any being setled in a Politic or Ecclesiastic State, ceaseth to be as he was, and he is said to kil him that bereavs it; in which sens divers are killed daily. So in sacred stile to liv is to be, and to dy not to be: as we dy to sin and Satan when we ceas to be their Slavs; and liv to Christ, when we becom his [...] Sevants. To apply it, Such as is the witnesses resurrection after three dais and half, such is the slaughter: but that is analogical, sith no proper can be til Christ com to Judgment; Ergo the other. So this death may be a dejection from the Place or Office which they enjoied in the Reformed Church, or not [Page 151] leading a Prophetic life to preach or exercise their spiritual Function as yerst, which often haps in distracted times. This Note. last war of the Beast, is not like the former waged with the Rev. 13 7. Saints, who had it given to overcom them: for why should it be said peculiar to this last time, if familiar before? But the for­mer was against Saints in general, this with the Prophets ( viz. Bishops and chief Ministers) in special, as is evident by event. For that was with success, wher the Beast prevailed over every Tribe, Toung, and Nation: this with his sodain fatal fal or ruin.

Their dead Bodies shal by in the street of the great City (spi­ritualy [...] stiled S [...]dom and Egypt) wher our Lord was crucified. This City is Rome, caled great being Queen of the World, and stil Quean with whom the Kings of the Earth commit Forni­cation, and the Inhabiters made drunk with the wine of hir abomination: as 'tis said, the Woman which thou sawest is that Rev. 17. 2. [...] great City: and this Epithet is often given hir, as great Babylon, the great Whore, &c. But he that deems Jerusalem meant, had need of Ellebor to purg his brain: for no Jerusalem was then extant, nor the old ever caled great, til that title is ascribed to new Jerusalem. Rome is spiritualy stiled Sodom for Luxury, Rev. 21. 10. and Egypt for Cruelty: wherby the holy Ghost intimats, that wherever Sodoms plagues, or Egypts punishments are specifi­ed; they are mysticaly meant as here. So that great City is certainly Rome; but what street means, is not so cleer: for it cannot be taken literaly, sith our Lord was slain in no street of Rome or Jerusalem, but without the Gate in Golgatha. Street also is taken in the singular number, as if it were only one; yet in a City are many. The witnesses Carcases lay in the street wher they were slain, which the People, Kinreds, and Nations triumphantly beheld, not suffering them to be buried: but Men seldom make war within the City wals, but in open fields or Provinces of a State. Whence it may be inferred, that the street wher our Lord also was crucified, intends som Province pertaining to Romes dition or dominion, as Jeru­salem then did; which sens the word [...] wil wel bea [...]. Many interpret it of Christs suffering by Romes power, which may be probable; but not so fitly or fully as [Page] of the place which is more persuasible being their Pro­vince.

The People, Kinreds, Toungs, and Nations shal see their Vers 9. dead bodies three dais and half, but not permit them to be put in gravs. 'Tis a doubt, whether this be cruelty doon in despite and disgrace by Enimies, to deny them burial, or courtesy of Friends and Favorers, to provide for their rising again? nor can it be decided but by fulfilling the Prophecy: For in the first sens it must be a type or token of ignominy intended by the Beasts folowers against them: In the last 'tis a rescu of Reformists, wherto the text-phrase rather inclines: for in the insuing vers 'tis said of the Enimies, they that dwel on Earth shal make mer­ry and send gifts one to another: but here People, Kinreds, Toungs, and Nations; which denots divers dispositions. The time (three dais and half) cannot imply natural dais: for how could Nations diversly dissit know it so soon or send gifts one to another? nor is any time alotted to the killing of them; but to their lying dead, being slain. So how long the war shal last, or time limited to kil the Prophets; must appeer only at ful­filling this Prophecy: which is to be reveled by the event or iflu; els we shal only grope in the dark upon uncertainties.

They that dwel on Earth shal rejoice over them, and send Vers. 10, 11. gifts one to another; becaus thes two Prophets tormented them that dwel on Earth: but after three dais and half, the spirit of life entred into them, who stood on their feet, and great fear fel on al that saw them. Such as was the witnesses death, such is their rising or restoring to pristin estats, even by God wonder­ful in his works; not by human power as the words plainly purport.

They heard a voyce from Heaven saying, Com up hither: and Vers. 12. they ascended in a Cloud, in their Enemies sight. They shal not Isai. 14. 13. only be restored to their places, but promoted to more emi­nent preferments: for so ascending in a Cloud signifies, as Achmetes from Persian and Egyptian Mysteries interprets. This reflects on Reformed Churches, which shal be punished for reproches offred to Christ in vilifying his Prophets or Preachers, and sacrilegious surreption of revenues wherby they should be honestly and honorably maintained: but now [Page 152] they shal be promoted to higher places according to their Am­bassy or Function.

The same h [...]ur was a great Earthquake, and a tenth part of V. 13. the City fel, and ther were slain seven thousand names of Men: but the rest being affrighted gav glory to God. By Earthquake is meant a great commotion of Nations, and alteration of Po­litic affairs: in which a tenth part of the City fel, and seven thousand names of Men (or Men of name and note) slain. For understanding wherof, two points are to be previously proved: i. that every fal of the decaying Beast being contained in some of the Phials; this destruction belongs to the fifth be­caus the same subject of plagues is in both: ther stiled the Beasts Seat or Throne; here the great City, which is both the Beasts seat. So the destruction here described, preceds the Beasts utter abolition at the seventh Trumpet or last Phial; and nothing intervens sav the departure of the secund Wo, which is the plague from Euphrates at the sixth Phial: Ergo Rev. 18 21 this fals into the fifth. 2. This fal of the great City, is the same with that of Babylon; becaus it was to forego the Beasts final perdition, and Christs imperial reign to begin with the seventh Trumpet. The fal of a tenth part, must be squared by this rule Rev. 17. 16. and tried by this touchstone. Philip Nicolas a learned Lutheran, thinks the Decarchy denots ten Kingdoms subject to the Em­pire, which shal fal from Rome; becaus 'tis said the ten Kings which submitted to the Beast, when Gods Word is fulfilled, shal hate the Whore, make hir desolat or naked, eat hir flesh, and burn hir with fire. This is plausible, but not punctual: for Decaton or tenth part, cannot import a Decarchy or ten King [...]: but is rather a title of Tribut or Tiths, which the Pope receivs either out of the Beasts Kingdom, or the Cities large posses­sions by way of Lordship. Which tenth of the City by this commotion of Nations shal fal or fail; when he shal lose his Patrimony and Prerogativ. For tribut is a Symbol of domi­nion, and under that notion most Provinces paid a tenth of other fruits to the Empire. Howbeit this exposition is not altogether authentic: for the Word (fel) which refers to the Earthquake, implies Babylons ruin rather then loss of Tributs or Tiths: therfore a tenth part of the City, intends a tru tenth: [Page] yet not any part as 'tis at this day; but whol Pontifical Rome, which is only a tenth of the old Imperial, as it was in St. Johns dais. For Lypsius a curious Critic saith it was almost circular; the semidiameter from the golden Pillar in the Mercat place, to the utmost buildings being reckoned seven miles, and whol compas of that semidiameter 42. whence he demonstrats al the plot to be 126. but Rome now only 13. in circuit, which is a tenth part of what it was then. For explaning wherof he sets a sexangular Schem which he that lists may survey. Rome was VValled by Pope Adrian 1. and Leo 4. much whereof is un­habited, and no Suburbs: but the old extended every way with continued buildings. If this sens be taken, a tru tenth part on­ly remained at time of the Earthquake; the other nine being falen long before. For partly by Barbarians often sackings, partly by devouring time, partly by thunderbolts, partly by fire and other casualties; but specialy by the Empires decay or desolation; a tenth part only was fataly reserved to the Pope, who was to be Head of the new Empire, and Mother of Christian Harlots: but this left must by the Earthquakes con­currence, and witnesses resurgence be quit demolished. Yet haply a tenth part is not so strictly taken by Geometric rules: Isa. 6. 13. but as God said to Isaiah of Jerusalems destruction, a tenth shal remain and return, which was not exactly so. The seven thousand slain in the Earthquake, are not counted by pole; for they seem far too few for the great destruction intimated els­wher: but by the City buildings. A duple ruin of Babylon is described: 1. The Beasts Metropolis at the fifth Phial: 2. The Citizens and State, even Pope, Cardinals, and al others: who when Rome is fired, remov elswher til pouring out of the last Phial; when the greatest destruction that ever was of any Rev. 16 19 Land, People, or City, shal betide. Herof 'tis said, Babylon Rev. 18 v 19. the Great cam in remembrance before God, to giv hir the Cup of his fierce wrath: yet that burning and overthrow postdated, Rev. 19. v. 20. preceds the ful final ruin of Beast and fals Prophet, which suc­ceds. Som seek to unty this knot, that Babylon cited in the last Phial is Constantinople: but the holy Ghost cals not two Cities by one name; and 'tis more probable, that Babylons first destruction is Romes ruin by fire without much bloody [Page 153] slaughter, and seven thousand may suffice to be slain. So names of Men may import Men of name, sith such Hypallages are usual in Scripture: as the silver of shekels for shekels of Levit. 5. 3. 15. silver, the uncleannes of a Man, for a Man of uncleannes, the Rom. 9. 31. Law of righteousnes for righteousnes of the Law: so name almost in al tong [...]s signifies renown, and Children without name base or ignoble. Hence Beza concerning Christs exal­tation abov every Name, expounds it of his worth or dignity. In this sens names of Men imply Men excelling in eminence, such as are the Popish Clergy, of whom shal perish seven thou­sand a few more or less. Ther is a third interpretation, that by names of Men are meant Companies, Corporations, Cities, Boroughs, or Societies which hav their names so wel as Men: but we may not rashly resolv future things, whos chief com­mentary is event: nor is name tied to any one certain signifi­cation.

The secund Wo is past, and lo a third coms quickly. The fifth V. 14. Trumpets Earthquake, ended with the secund Wo of the sixth, and the Witnesses mourning prophecy is to finish together with it, being al synchronicals. If then the sixth Trumpets Wo or plague be the Turcs over flowing from Euphrates into the Empire doon long ago; this end of the same plague must be a drying up of the said water at pouring out of the fifth Rev. 16. 1 [...]. &c. Phial: wherby the way is prepared for the East Kings to com in: but lest a gap be left betwen either Trumpet, the seventh seems to begin: so that wondrous preparation of the Dragon, Beast, and fals Prophet for the last war in Armageddon with its issu; should be set here at beginning of the seventh to which the war pertains.

Hence a doubt occurs not to be slighted: sith ther is one term Doubt of the Beasts fourty two months, and witnesses one thousand two hundred sixty dais (which expired with the sixth Trumpets plague or secund Wo) it may be asked, why the Beasts months are reckoned no farther; sith after that term much of the Beast remains unabolished til the seventh Trumpet begins?

This is doon either becaus the Jews conversion being as a Resolv. new Kingdom then commenceth; or becaus in the Beasts con­tinuance special consideration is had to the Empire of Rome-City: [Page] which being the Beasts throne is overthrown in that great Earthquake: so the Beast being driven from his Metro­polis, shal as it were change his form and be no more a King­dom of seven Hils, which is another signification of the seven Heads.

At sound of the seventh Trumpet or last Wo, Christs im­perial V. 15. 16. 17. 18. 19. reign in that great day of Judgment is touched: the in­terpretation wherof he suspends til the end of al; that he may handle the prophecies pertaining therto jointly together. To make up the Body of the open Book, the other prophecies of Ecclesiastic affairs, com to be knit to the same: among which the Woman in travel (or Church laboring to bring forth Christ as spiritual Head of the Empire) is chief: which after 300. yeers persecution she effected in Constantin; but hir Enemy the red Dragon watched to devour the Child.

Ther appeered a great wonder in Heaven, a Woman clothed Rev. 12. v. 1. with the Sun, the Moon under hir foot, and on hir head a Crown of twelv Stars. Lo a glorious Image of the primitiv parturien: Church; which shined by the faith of Christ the Sun of righte­ousnes: treading under foot the Worlds rudiments (both La­wish shadows, and Heathenish superstitions) and triumphing in the Ensigns of Apostolic Ofspring. Most Men make the Moon a Type of terren transitory things, which the Church contemns as below hir self. This is tru, but no wher so noted in Scripture, which should be our warrant. Indeed most Fests wher Typical worship was celebrated by Sacrifices (as new Moons, Paschal, Penticost, Tabernacles, and Ecclesiastic yeer) were ordered by the Moons motion; which may resemble Mosaical worship put under foot by reveling of Christ: who blotted out the hand writing of Ordinances, and nailed them Colos. 2 14. to his Cross, as St. Paul speaks. So sith God made the Sun a great Light to rule the Day, and Moon a lesser to govern the Night; she may be a symbol to signify the power of darknes or Satans worship, and his spirits in Idols: wherby the matter may be referred to Baptism, by which the Church being illu­mined trampled on Idolatry, renouncing the Devil and al his works. Hence such as abjured, turned to the West wher night begins; as contrarily al Professors of Christs Faith and holy [Page 154] Trinity, looked to the East, wher Sun dispelling darknes begins the day.

She being with Child, cried travelling in birth and was in pain V. 2. to be delivered. The Church universaly and separatly taken as an Idaa, is a Mother: but in relation to Children continualy begot in hir, is said to travel or bring forth. See Isai 54. 1. Ezek. 23. 4. Hosea 2. 45. The throws or torments in travel, are painful pangs or paroxisms of persecution, which the in­fant Church suffred in parturition. For tribulations are usu­aly resembled to sorows in Childbearing Isai 66. 7. Jer. 30. 6, 7. Mat. 24. 8, 9. Marc 13. 8. and elswher.

Another wonder appeered in Heaven; lo, a great red Dragon V. [...]. [...]. with seven Heads and ten Horns, and seven Crowns on his Heads: his tail drew a third part of the Stars, and cast them to the Earth. This is a type of heathen Rome worshiping the Dragon, who drew a third part of Stars with his tail to Earth: or subjected three parts of the Worlds Rulers to his Empire. The effigies of a Dragon points out his Pagan worshipers Enimies to Chri­stianity, as the Serpent was to the Womans seed: but his rednes notes his embruing in the blood of Saints. This type repre­sents Pharaoh the old Synagogs cruel enemy bearing Children in Egypt; as the Roman Dragon was of the Christian Church Ezek. 29 3. bearing hir Children. For Ezekiel cals Pharaoh the great Dra­gon lying in midst of his Rivers: and David saith, thou brokest Ps. 74. 13. 14. the heads of Dragons (Egyptians) in the waters. The Dragon stood before the Woman ready for delivery, to devour hir Child so soon as 'tis born: as Pharaoh laid wait for old Israel born in Egypt, and Herod for Christ in Judea (which places are sited in Afric and Asia) so the Roman Dragon in Europ watched for mystical Christ, which the Church was to bear, that he might soon slay him after birth.

She brought a Manchild, who was to rule al Nations with a V. 5. Rod (or Scepter) of Iron. She bore mystical Christ formed in his Members (not the Son of Man) as St. Paul saith, My litle Gal. 4 19. Children, of whom I travel in birth again, til Christ be formed in you. Here a Christ is pourtraied (as Prophetic types use) not properly Theantropos; but analogicaly a Son of the Church; who▪ was to rule al Nations with an Iron Scepter or [Page] Sword; sith they were not Citizens or Denisens, but Enemies Rev. 19. 15. or Aliens: As 'tis said, Out of his mouth went a sharp Sword, that he should smite the Nations; for he shal rule them with a rod of Ps. 2 9. iron. Which words are taken from David and applyed to my­stical Christ or a Christian Man, to whom Christ the Head pro­miseth like power, under name of the Church of Thyatira. Rev. 2. 26. Hir Child was caught up to God and his Throne: Real Christ is literaly lift up to Gods Throne; but mystical here meant analogicaly to the Roman Throne, as Constantin and his Suc­cessors were: for al power and their Thrones is of God. If any ask how mystical Christ rules with an iron Scepter or Sword of war? 'Tis in a duple way: 1. Divine, against Devils, Prin­ces of this world, which is stoutly waged. 2. Human, when Constantin crushed Maxentius, Maximian, and Licinius Christs Enemies. This Child was not lift up to Gods Throne so soon as born (for he was to rule) but when he was ripe and ready for a Kingdom: so tru Christ entred not his Kingdom so soon as born, but at thirty yeers of age fit for Priesthood or spiritual Government.

The Woman fled into the wildernes, wher God prepared a Vers. 6, 7, 8. place to be fed one thousand two hundred threescore dais. This Prophecy is afterward somwhat fuller repeated and described, wherto it shal be deferred. Ther was war in Heaven, Michael and his Angels fought with the Dragon, who with his Angels fought, but prevailed not; nor was their place found any more ther. Here is shewed, how the Woman escaped the Dragons wait by Michaels rescu; who being conqueror cast him down to Earth: wherby hir Son was lifted up and she departed to a Desart. This war was waged while the Woman travelled, not after she was delivered, as many misdeem: for the battel befel before the Woman fled (which was after hir dilivery) and Rev. [...]2. 10, 11: hir Sons taking up to Gods Throne. Michael and his Angels having with them Christs Martyrs and Confessors fought: for in the triumphant song 'tis said, they overcam by the blood of the Lamb, and word of their testimony, who loved not their lifes to death. Semblably the Dragon and his Angels took with them the Roman Tyrans in their Train which worship them. This Michael is not Christ (as som suppose) but chief of the [Page 155] Princes or seven Archangels specified by Daniel: viz. that Dan. 10. 13. Dan. 12. 1. great Angel said to stand for Gods Children; whom Christ King of Angels and Men opposed to Satans black Guard ra­ging against his Saints. For Angels are sent to defend the heirs of Salvation, whom they invisibly protect against evil Spirits: So in this war of the primitiv Church against the Dragons wor­shipers, the Angels under conduct of their Chieftain, acted both in strengthning Martyrs against Tyrans threats, and miti­gating or sweetning their torments; beside many mo wais of weakning the Enimies spirits, and dejecting their minds; that oftimes they desisted, or granted truce for a time: til in fine after two hundred yeers war of persecution, it pleased Christ to giv ful victory: the Womans Child being lift up to the Im­perial Throne, and Satans Kingdom subdued: as 'tis said, the Dragon prevailed not, nor was his place found any more.

The great Dragon, that old Serpent caled the Devil and Sa­tan, Vers. 9. which deceivs the whol World; was cast out into the Earth, and his Angels with him. He and al his Fiends being before worshiped as God, was cast down from the top of Divinity to the Abyss of curs, contempt, and contumely. For as God executed judgment on the Egyptian Gods at Israels delivery Exod. 12. 11. from their tyranny; so he doth here: they prevailed not or were overcome, which is al one Hebraism; and they cam [...] no more ther.

I heard a loud voice in Heaven: Now is com Salvation, Vers. 10. 11. strength and Kingdom of our God, and power of his Christ: for the Accuser of our Brethren is cast down, which accused them be­fore our God day and night; but they overcam him by the Lambs blood. Thes words being most cleer sans Allegory or ambiguity, are a Key to interpret the whol Vision. For hence appeers, that the Childs lifting up to Gods Throne, is an intro­duction to Salvation, strength, and Kingdom of God, and power of his Christ into the Imperial throne: that the Enimy ejected is the Accuser, who traduceth the faithful day and night: that the forces used by Michael and his Angels were Martyrs and Confessors, who overcam by the Lambs blood, freely yeeld­ding their lifes to death. Satan, caled before Dragon and De­vil, [Page] is now new named Accuser, as the Hebrews term him: But contrarily the holy Ghost is Paraclet or Advocat: the one De­stroier, the other Defender. This title best agreed to thos times, when Christians were accused by Roman Idolaters of Thyeste­an Fests, Oedipean Incests, Medean Murders, Adultery, Treason, burning of Houses, Poisoning, Plagues, Famin, and al hainous crimes or hidious calamities which hapned: but it aims chiefly at Satans trial of Job by tribulations, as Pagans did Christians by persecutions.

Rejoice O Heavens, and ye that dwel in them: wo to the Inha­biters Vers. 12. of Earth and Sea; for the Devil is com down to you, ha­ving great wrath, becaus he knows his time is but short. Though the Dragon was cast from the throne by Constantin, yet Peo­ple continued his worship, specialy under Julian Apostat: but soon after Christianity prevailed, and al the Empire was wash­ed with Baptism: which made Satan rage and seek by al strata­gems to undermine the Church. This while the woman dwels in a Desart: who being freed from Heathen tyranny, til the se­venth trumpets sounding, and Christs secund coming, lay not hid or invisible; but lived in a midle condition like the Israelits before they entred Canaan; who escaped Pharaohs slavery, yet attained not the Land of promiss. So Christians escaped Pagan bondage, and served Christ freely: Yet as the Israelits Apostatized to worship a golden Calf, Baal Peor, Balaam, &c. So Christians fel to semi-Idolatry or Iconolatry. The Wo­mans abode in the wildernes fourty two months, answers to See Numb 33. the Israelits so many mansions in the Desart, not without a ta­cit typical mystery.

When the Dragon saw he was cast to the Earth, he persecuted the Vers. 13. 14. 15 Woman which brought forth a Manchild: to whom were given two wings of a great Eagle, that she might fly from the Serpent into hir place, to be nourished for a time, times, and half a time: but the Serpent cast out of his mouth water as a Flood after the Woman, that it might carry hir away. Satan is cast down, but not cast out: who staying below, essaied to oppress the Wo­man by what wais or wiles he could. She began to fly, but cam not instantly to the Desart, as neither did the Israelits: for Pharaoh pursued them into the red Sea; and the red Dragon [Page 156] hir with a Flood of water: quam bene cuncta quadrant? the great Eagle is evidently the Roman Empire: hir two wings the East and West Caesars, under whos protection she fared in an Eremitical Estate three yeers and half; expressed before by one thousand two hundred threescore dais, to comply with Daniels times. This Eagle in Esdras typifies the fourth Kingdom, and 1 Esd. 11. 16, 17 the twelv feathered wings the twelv first Caesars from Julius to Domitian. Thus Israel was freed from Egypt on Eagles wings, as the Lord saith, Yea hav seen how I bore you on Eagles wings, Exod. 19, 14. and brought you to my self. By water cast out of the Dragons mouth, is meant Words and Doctrin: as Salomon saith, The Prov. 18. 4. words of a Mans mouth are as deep waters, wisdoms Wel­spring Prov. 15. [...]. as a flowing Brook. So water here is pestilent poison of Heresies, specialy Arrianism against Christs Deity, which grew up in Con­stantins dais, and spred far under his Successors: totus mund [...] miratus est, se tam subito factum Arrianum. This was the Flood of water issuing from the Dragons mouth, like to carry away the Woman: for 'tis wonder the new initiated Emperors seing such dismal discords, had not faln from the Faith (as Julian did) to their old Dagon the Dragon, as finding most unity in impiety.

The Earth helped the Woman, which opened and swalowed the Vers. 16. 17. Flood cast from the Dragons mouth. That is, the Orthodox Oe­cumenic Synods drank up that Diabolical Deluge, as dry thir­sty Earth doth water, which is a fit figure therof; specialy sith Earth is oft put for the Inhabiters.

The Dragon was wrath with the Woman, and went to wage war with the remnent of hir Seed, which keep Gods Command­ments, and hav the testimony of Jesus Christ. This is an entry to the next Chapter, and as a Prolog to a new Tragedy raised by the Dragon against the Woman: who at first footing in the Desart, was encountred by two Beasts, not so hideous in shape as the Dragon whom she most dreaded; which history must be unlocked or unfolded.

I stood on the Sand, and saw a Beast risa up from the Sea, ha­ving Rev. 13 v. [...] seven heads and ten horns, and on his horns ten Crowns, and on his heads the name of Blasphemy. The Dragon, seing he could not prevail by his new Arrian devise, nor reign as yerst in [Page] his own name; being divested of the Empire; covertly erected a Vicarian Kingdom, to rais a new deputed form of Monarchy then beginning. 'Tis a twofold Beast (ten horned, and two horned neerly allied) representing the Secular and Spiritual State which reign jointly. The first is the ten Kingdoms, into which Barbarians shared the Empire, when the Dragon was expeld. This is the septicep Roman Beast▪ under the cours of the last Head; which after bore the Whore: being here de­scribed by ten Kingdoms: wherin he shal (as he did before) blasphem the only tru God by Iconolo-Idolatry: for as the number of seven Heads is the Roman Empires Ensign; so the name of Blasphemy is a note of Idolatry. The ten Crowns set on his horns, shew he shal be subject to the last head and sway­ed by it, as wil cleerly appeer in the sequel.

The Beast which I saw was like a Leopard, his feet as of a Vers. 2. Bear, and mouth as a Lyon; to whom the Dragon gav his power, seat, and great Authority. Thes three Beasts are resembled by Daniel to the three first Monarchies (Lion to the Assyrian, Dan. 7. Bear to the Persian, Leopard to the Grecian) al which this last Kingdom resembles in a certain confused mixture: For in Bo­dy it was a Leopard like the Grecian, which was divided into four parts, as this into ten: in Feet a Bear like the Persian, which managed State affairs by Magi, as this doth Ecclesiastic by Moncs or other Shavlings: In mouth a Lion like the Babyloni­an, which made Edicts to worship golden Images on pain of death; as this denounceth death to such as shal refuse to adore theirs. Som interpret thes Beasts literaly of proper cruelty, which this last Beast shal exercise, and the text wil bear both senses. Now that the ten horns are meant only of the last se­venth cours, and not promiscuously of al, as most deem; is thus demonstrated: The horns which florish and vanish with their head, could not be of the fiv first, becaus they (as the Angel at­tests) passed in St. Johns age, together with the courses of thos Rev. 17. 10. 12 Heads: Nor the sixth, becaus that reigning then, the time of horns was not com, as the said Angel apertly avers: Ergo they remain to the last Head. Such then as distribut the ten horns among seven heads, giving one to som and two to others at pleasure; are in evident error, crossing the plain text and An­gels [Page 157] interpretation, becaus they belong soly to the seventh Head, as aforesaid. By power which the Dragon gav, is meant his Militia or Army, as the Septuagints use the word Phara [...]h [...] Host, and God is caled the Lord of Hosts. Now Satans Hosts or Forces, are evil Angels and Idols the Devils Receptacles. Thos he gav to this last Beast, together with his seat and great Authority: viz. that universal dominion which he exercised in shape of a red Dragon, but in far unlike form; that he might beguile the Womans Seed in the wilderness; for he demeaned not as before, nor professed to be as he was (a sworn Enimy to Christianity) for then they would shun him out of inbred an­tipathy which God at first set betwixt them: but when he put Gen. 3. 15. off a Serpents skin, and shewed as a Leopard or Panther (which Beast the Dragon loths, but al els lov to look on for his beauty and sweet smel, as Isodor informs) it was easy to deceiv the L. 12. [...]. [...]. Church, being secure from his old form, not deeming or dream­ing such close Idolatry should be professed or practised in an Empire which pretended Christianity and demolished Idols, under a new masque of Image worship.

I saw one of his heads (the sixth) as it were wounded to death V. [...]. (by Michael) and his deadly wound was healed (by the salv of this substitut authority) and al the World wondred at the Beast. That the 7 headed Dragon or Heathen Rome, was the Beast of the 6 ^th head wheron the old Serpent sat, is cleer: becaus the 7 ^th succeded next in the same Seal, to whom the Dragon gav his Rev. 17. 1 [...] ▪ Seat. For 'tis said after, that fiv are falen, and one is (the sixth in St. Johns time) and the other not yet com: for though the Beast stil appeered septicep, and the heads kept order one after another; yee the Beast with al his furniture of heads and horns is presented under any State: So that the same Roman King­dom may be every wher signified under several sorts or courses of Government. The last ten horn'd Beast began at healing of the sixth Beasts wound, but not before; as the series shews: For what ever evil he did, or adoration was given him; al is said to befal after curing of that wound: for the whol world won­dred at him being healed; but none of thos blasphemous acts against God are cited before.

They worshiped the Dragon which gav power, and the Beast Vers. 4. [Page] saying; Who is like the Beast? who can make war with him? They worshiped not the Beast simply, but as the Dragons Deputy, or Dragon under the Beasts disguise. For to worship the Beast unles as the Dragons Idolatrous Vicegerent, was no more im­pious then to obey any temporal authority: therfore the Beast signifies his Kingdom, whos worship is subjection to it: that is, they freely obeied him, as if none could resist his power: but to worship him in a religious capacity, as he resembles the Dra­gon, is blasphemy against God.

Ther was given him a mouth speaking great things and bla­sphemies, [...]. 5. and power was given him to continu fourty two months. The Beasts condition or constitution is exhibited before: now rests to shew how he exercised the power delegated by the Dragon, viz. blasphemy and cruelty. This Vision agrees with Daniels Prophecy of the same fourth Beast and his last cours D [...] 7. v. 8. here specified: but the things declared to him more succinctly, are here dilated more largely. He had a mouth speaking great things saith Daniel, which John cals blasphemies: by which Ido­latry is implied, being the highest contumely against God. He shal also continu to blasphem fourty two months: during which space the Gentils shal trample on the out Court or holy City. For sith this prophanation tends to the same impiety with the Beasts blasphemy, both may signify the power of dark­nes or night measured by months or the Moons motion; & not by dais or yeers after the Sun: els why doth the holy Ghost infer it immediatly upon the Beasts blasphemy, unles the time be re­ferred therto? Ergo the Beasts 42 months begin not at this wrath and war with the Saints, but at his Blasphemy: So the meaning is, that he continued to blasphem so long. That by blasphemy is intended Idolatry or spiritual fornication is plain: 1. Becaus Babylon the Beasts Metropolis is caled Mother of Harlots with whom the Kings and Inhabiters of the Earth Harlotized. 2. 'Tis such blasphemy as may fal into the courses of the next Foregoer or rather al the Heads, which are charged with it; but no blasphemy can be laid to his Antecessor, not to al in com­mon sav only Idolatry. 3. The word blasphemy imports Idolatry in many mo places Isai 65. 7. Jor. 23. 15. 17. Ezek. 20. 27. Deu. 31. 20. 2 King 19. 22. Prov. 14. 31. Ps. 44. 16. Psal. 69. 10. in al [Page 158] which to rebuke, reproch, and blasphem God is al one sens.

He opened his mouth in blasphemy against God, to blasphem Vers. 6. his Name, Tabernacle, and them that dwel in Heaven. What was spoken of blasphemy in general, is here specificated by a triple Idolatry: 1. He blasphems Gods Name or Peson by Image-worship, ascribing it to Stocks and Stones. 2. His Ta­bernacle or Christs Humanity, wherin the Deity dwels perso­naly: which Temple or Tabernacle is blasphemed by be­leeving his Body to be daily made of bread; becaus transubstan­tiating John 1. 14. Priests caus it to be adored for his tru Tabernacle. 3. He blasphems Heavens Inhabiters (Angels and Saints) in caling John 2. 19. Hebr. 9. 11. Idols by their [...], which is also a contumely against Christ their Lord: for they are made Mediators or pretended Inter­cessors with him against their wils (as Patrons or Pleaders for mortal Men in Heathen maner) and many faigned miracles fa­bled, fast [...]ed, or fathred on them, which is more blasphemy.

It was given him to make war with the Saints and overcome Vers. 7. them; and power was given him over al Kinreds, Toungs and Nations. This is his other part of power viz. persecution; wherby he provs himself the Dragons Deputy. Daniels words Dan. 7. 2 [...] ▪ are, he made war with the Saints (the Womans Seed) and pre­vailed against them. The Beasts whol reign is a war against the Saints; but this is waged with bloody slaughter: as 'tis said vers. 10. He that kils with the sword, must be so killed: For here the Secular Beast (not Spiritual) is meant, which must be so handled. He made not this war in Infancy, but in maturity; A. C. 1 [...]. about the twelfth age from Christs nativity. The first war fel heavy on the Albigenses, Waldenses, and other Professors; of whom were slain only in France (as Peronius tels) about a million of Souls: who were massacred by mighty Armies levi­ed against Sarrasens: which bloody broils lasted seventy yeers. Many mo slaughters befel elswher for three hundred yeers af­ter: yet about An. 1500. sundry Stats, Kingdoms, Countries, and Churches fel from the Beasts dominion: against whom cruel wars were raised, which continu to this day, and shal not ceas til the Beast be destroied. So this persecution, for number of slain, far exceds al the primitivs: for from the Jesuits A. C. 1580. ori­gin in thirty yeers space, Baldwin computs nine hundred thou­sand L. de Anti [...]. c. 16. [Page] Orthodox Christians doon to death by Executioners: yea Duke d' Alva boasts, that he executed thirty six thousand in Belgia: and Vergerius vaunts, that the Inquisition consumed a hundred and fifty thousand in thirty yeers by several tortures. They excuse it, that the Clergy doth it not, but Magistrats: yet they condemn them for Heretics and make the others their Hangmen. For so 'tis said here of the Secular Beast, that he shal make war and overcom the Saints: but of the Ecclesiastic, that he shal caus so many as wil not worship the Beasts Image to be slain, and not kil with the Sword or by his own hands. His power reached over al the Roman dominion with so great persecution, that no Kinred, Toung, or [...] can resist his impiety: yet al particular Men are not included in this genera­lity: for very many in al ages (as God said he had seven thou­sand 1 Kings 19. 18. in Israel that never bowed knee to Baal) kept their Cove­nant with the Lamb: but al intire Kinreds or Stats served the Beast: so thos few disperst in the Beasts Provinces, made for a while the intemerat Virgin Church.

Al that dwel on Earth shal worship him, whos names are not V. 8 9. writen in the Book of life of the Lamb slain before the Worlds foundation. Lest any presuming on a catholic consent of Kin­reds and Nations which folow the Beast, or deterred with grie­vous persecution; shal think they may run safly with the multi­tud, the holy Ghost here reads their doom: that their names are not registred in the book of Life. Hereto is an Apostrophe anne­xed of attention: If any hav an ear let him hear ( i. al godly Chri­stians listen deeply and devoutly) to what is foresaid (not what folows) of their unhappy condition which folow the Beast.

He that leads into Captivity, shal go into Captivity: he that Vers. 10. kils with the sword must be so killed: here is the patience and Faith of the Saints. This is a consolatory close, that God wil be their avenger, to afflict their Adversaries with such measure as they mete: wherof they being confident, are no whit daunt­ed with tribulations, but patiently, faithfully, and constantly endure al, expecting revenge from God.

I saw another Beast com out of the Earth, which had two horn [...] Vers. 11▪ like a Lamb, but spake as a Dragon. He proceds from the Se­cular Beast of C [...]sars, to the Spiritual or Pseudoprophetical of [Page 159] the Pope with his Clergy; which exerciseth the government and blasphemies of the former. He hath two horns like a Lamb, boasting of his power to bind and loos by deputation; but speaks Idolatry and slais the Saints as a Dragon: for he is Author or Founder of the ten hornd Beast, by reviving the West Empire; but succeds the Dragon for ferity and blasphe­my under the Visour of Christianity: using his Authority as high Priest, and takes on him as Head or Monarch therof, no less then of his Clergy: with whom jointly he makes up the Pseu­doprophetic Beast or seventh Head of the Roman State in the City sited on seven Hils. The Pope single (though a fals Pro­phet) is not that Beast, but joind with his Clergy; which make a company composed of many members, as a Beast hath. Thes by fained signs and miracles (specialy thunder-bolts of Excom­munication, as a divine revenge) gradualy subjected the Kings risen up in the dissipated divided Empire to their yoke; who tamely submitted their necks, and put on the Image of the old Empire now crushed. So that the Caesarean Head being wound­ed, not only revived in that Image; but at the fals Prophets pleasure, punished with the Secular sword (as he with the Spi­ritual) al disobedient murmurers. This Beast coms out of the Earth, not from the Sea as the former, which had another pe­digree: for Sea signifies many People in one dominion, and an Army in war: but Earth, Upstarts of low condition, springing Terr [...] f [...]i. up secretly as Herbs sans nois or notice. He had two horns like a Lamb, pretending to bind and loos as Christs Vicar Ge­neral on Earth: but speaks as a Dragon, patronizing Idolatry (as the Dragon did) by Decrees and Canons; and seeks to de­stroy the Lambs tru worshipers.

He exerciseth al power of the first Beast before him, and cau­seth Vers. 12▪ the Earth with them that dwel in it to worship the first Beast, whos deadly wound was healed. This two hornd Beast useth as high Priest the Dragons fiduciary power intrusted to the former Beast: which consists in Idol-worship; being the ten hornd Beasts Chaplain in Religious Rites: causing the Earths dwellers to worship that Beast, stiling it the holy Empire. The words (before him) may import preceding, or in his presence; it skils not which. For whatever power the first Beast had, he [Page] agniseth the high Priest Author, by whos means the Earths In­habiters worshiped him: who being cured of his deadly wound, rose out of the Sea; but by what wais or wiles he did it, rests to be declared.

He doth great wonders, making fire com from Heaven on Vers. 13. 14. Earth in sight of Men, and deceiv them that dwel on Earth, by reason of thos miracles which he had power to doo in sight of the Beast: saying to them that dwel on Earth, they should make an Image to the Beast, which was wounded with a sword and did liv. The Pontifical Pseudoprophetic Beast, perswaded the Na­tions by wonders or miracles to reestablish the ten hornd Beast; wherby the Dragons power revived, and to frame the Beasts Image slain in the sixth Head. Which being formed af­ter his pleasure, that wound which the Dragon received seems recured, and the Beast renewed by substituting new Idolatry and tyranny like the former: For the Beast of the last Head is the others Image slain in the sixth. He said they should make the Beasts Image which was slain and did liv or reviv: which words belong not to the Beast whos Image was to be framed, as if the fals Prophet spake it; but to the Angel reporting the event, how the slain Beast revived. For the Dragon gav the Secular Beast his Power and great Authority: which healed his wound by imprinting his form of worship on a Beast of another Reli­gion; placing his Angels or Devils (not as before, by those ti­tles of professed Enimies to the Lord Jesus, but under Christi­an colors or cognisances) to be worshiped as Saints and good Angels: but who worships Idols under any name or notion, he worships Devils. Yea, to complet the slain Dragons ful Image, the Pope arrogats or assums divine titles, as divers Emperors 2 Thes. 2. 4. Devil-servers had doon: For he sits as God in the Temple of God, shewing himself to be God. Yea he makes fire com down from Heaven on Earth: which Graserus interprets by a Proverbial Hyperbole, that he doth such or so great wonders, as may emulat Eliah's; wherby he vindicated Gods worship. Which exemple of fire the Jews use for al wonderfulworks, wherin Gods Glory is more conspicuous. This is plausible; but it rather relats to that which folows, shewing how the fals Pro­phet induced Men to make the Beasts Image: viz. he caused al [Page 160] to receiv a mark, that none might buy or sel sav he that had the Beasts mark, name, or number of his name, vers. 17. 18. This he effected both by seducing miracles, and inforcing Excom­munication: For 'tis said, He deceived them by wonders which he had power to doo, that they should make the Beasts Image in maner aforesaid. The Ecclesiastic Anathema, forbidding common Commerce, is aptly resembled to fire from Heaven or Lightning; for it delivers over to everlasting fire, as a punish­ment 2 P [...]t 2. 6. Jude v. 7. proceding from God, usualy caled a Lake of fire or Asphaltites, wher Sodom and Gomorrha were consumed by fire raining from Heaven. The wonders were fained cures fastned on Angels, Saints, Images, and Reliques: but specialy by their breaden God, said to driv out Devils. Al which the two hornd 2 Thes. 2 9 10 Beast, with his fals Prophet pretended to doo, as St. Paul fore­told; That the Man of sin shal com after the working of Satan, with al signs and lying wonders, and with al deceivablenes of unrighteousnes. Touching the Lightning of Anathema, 'tis used in al ages; specialy about advancing Iconolatry: For when it was A C. 7. [...]. first agitated (which continued with fierce fervor one hundred twenty yeers) Leo Isauricus, a stif opposer of it and Saints In­tercession, was basely branded by the Popes Parasits (as Con­scanti [...] is ni [...]k-named Copronymus for the same caus) and struck with Anathema-thunder by the Pope: who absolved his Sub­jects in Italy from their fealty, and strov to bereav his Exarchat of Ravenna, with other dominions; wherby he animated Ico­nolaters in the East, and scared the West Monarchs from da­ring or doing the like. With the same Lightning he blasted the Albigenses, &c. for oppugning Idolatry in the Lateran Sy­nod under Alex. 3. So another Lateran Council decreed, That such Lords temporal as refused to quel them, should be Excom­municat by the Metropolitans and other Comprovincial Pre­lats: absolving their Vassals from fealty, and exposing their Lands or Territories as a prey to other Princes.

He had power to giv the Beasts Image life, that it should speak, Vers 1 [...]. and caus so many as would not worship it to be killed. Nebuchad­nezar decreed the same of his Image: but if this had not re­ceived life, the slain Beast could not reviv in him; no [...] was the former Dragon-Worshiper idle, but activ and stout to fly on [Page] his Enimies; as this Image ought to be, in which he should re­viv. Therfore the fals Prophet had power not only to allure People to make the Image of the last cours; but to inlifen him, wherby he may by Edicts injoin such things as shal support his dignity, and punish Opposers by temporal death. For al power of the Image or Secular Beast, is derived or delivered by the Pseudoprophetic: who denounceth sentence of Heresy against al which resist his Authority, and the other must execut it. This is commonly caled a delivery over to the Secular Power, which is but his Hangman, becaus he wil not seem or deem to defile his holy hands with blood. The like use other Sects or Septs make of Civil Magistrats.

He caused al great and smal, rich and poor, free and bond, to Vers. 16. 17. receiv a mark in their right hand or forehead: that none might buy or sel, sav such as had the mark or name of the Beast, or number of his name. The mark is his name, as 'tis caled the mark or name, and afterward the mark of his name. This allud [...] Rev. 14. 11. to an old custom of marking Servants with the Masters name, specialy in the foreheads; but Soldiers of their Captains in the hand. So the Lambs Folowers being contrary to the Beasts, had his name and his Fathers in their Foreheads. The number of his name is the same with himself, but cald the number be­caus brought into letters of number; God so disposing it: but the mark and number differ, if the interpretation be directed after the analogy of other places: For the mark shews to which Lord they belong that bear it: but the number indicats from what stock they spring that are marked: as the number of twelv made in the multiplication of twelv Virgins, is a symbol of Apostolic linage or Of-spring, as shal be shewed. The Beasts name which includs the number, is [...] imposed soon after the Revelation was writ. For at the Empires divi­sion by Theodosius, and rising of the ten Kings; the Roman fals Prophet, and West Inhabiters under him, were stiled La­tin by fatal instinct, which very name, subducting the numeral letters (as Hebrews and Greecs use) make the mystical number 666. noted by the holy Ghost: which provs the Beasts prosa­py, who vaunts himself to succed the Apostles; but indeed de­scends from the Dragon: for the Apostolic number 12, wil [Page 161] never cast into 666. however multiplied: but from the num­ber 6. (which belongs to the red Dragon and Beast of the sixth Head) neatly and naturaly. For the whol sum how great soe­ver, is compact out of six by units, tens, and hundreds: as if the Dragons whol seed, were diffused through this last Beasts whol Body with al his Ministers.

Here is Wisdom: let him that hath understanding count the V. 18. Beasts number, which is the number of a Man, even 666. The Virgins number one hundred forty four thousand contrary to the Beast, is altogether Apostolic, begot of 12. multiplyed by twelv times twelv thousand: for the reason or result of con­traries is contrary: wher both the name writen and number of the company is expressed: but here the name is conceled, or left to be collected and conjectured from the number, wherin lies a mystery. The forbidding to buy and sel is a brand of Papal Excommunication, excluding commerce or company with such. To receiv the mark of the Beasts name, is to ac­knowledg Note. him Lord and obey his authority: but to receiv his number is to embrace his impiety derived from the Dragon. Now tho none can hav the mark of his name or obey his autho­rity, unles he partake his number and impiety: yet may a Man admit the number or impiety, and abandon his name or au­thority. As the Greecs hold the Dragons impious Idolatry with the Latins, as first erected or established in the secund Nicen Synod by a Pope, who labored earnestly to reviv the slain Dra­gons Image: yet reject his authority, and wil not bear his name or yoke as formerly: but made a Schism (as 'tis stiled) from the Latin Church, which hath lasted abov 700. yeers, maugre al brute Anathemas.

Let me intrud or interpose a few words: Excommunication Animadvers. is a prohibitiv brand to bar al that hav it from commerce, com­pany, and communion; but no permissiv badg to admit any, nor can be caled a proper name. Now Roman Catholic is the general appellation which al own, and the Oath of Papal Su­premacy (caled reconciling to the Church of Rome) a common mark or cognisance; without which none may buy or sel spi­ritual wares among them. Quam bene conveniunt? Thes two terms (Roman Catholic and Papal Supremacy) applyed to [Page] the name and mark of the Beasts folowers; I must own how fit or unfit soever: humbly submitting them with al els to pub­lic censure. No Symbols, similituds, nor allusions run on al four feet; but are obvious to various applications, which may and doo differ in divers circumstances, as here haply it hap­pens. For the Beasts number, Vicarius Dei generalis in terris (DCLVVIIIIII. 666.) is the Beasts tru paraphrastical title, and right number therof: but no proper name, nor number of a Man as [...] is: nor are the numeral letters collected from the original Greec (wherin John wrot, as the others be) but from the Roman Latin, which is a considerable case. Let Readers ruminat on it, and judg deliberatly.

I looked, and lo a Lamb stood on Mount Sion, and with him Rev. 14 V. 1. one hundred forty four thousand having the name of the Lamb and his Fathers in their forheads. The company of Virgins which folow the Lamb standing on Sion, and elect Gentils put in place of Israel mentioned at beginning of the seventh Seal (for 'tis described in a duple Vision, to conjoin the prophecy of Seals with that of the litle Book) signifies the Church, which in midst of Papacy continued constant to the Lamb as a Virgin under Babylon; being the Apostles genuin progeny: who were not confined to any set station, but folowed the Lamb wherever he did go. By the number one hundred forty four thousand (12. times 12000.) it appeers, that the same company is specified both whers, being the Apostles tru Of­spring, which bear the number twelv as an Emblem or Ensign of their peculiar prosapy or pedigree. Mount Sion was Davids Kingdoms Throne or Roial mansion, caled his City: becaus he got it from the Jebusits, and walling it built a Tower, Streets, and Courts. It may here parabolicaly imply that part of the Earth, which Christ having vanquishd made his Churches habitation; viz. the Christian World: wher she keeps hir faith and chastity undefiled, when the Beast polluted al with adul­teries and slaughters. The name Lamb is left out in most Eng­lish Bibles, and his Fathers only inserted: but the best Transla­tors hav both, and the matter requires to read it so. For the allusion to mark Servants and Souldiers, belongs to the Lambs folowers; that they should bear his name so wel as his Fathers [Page 162] in their foreheads at Baptism being signed with the Cross. At which time they giv faith (personaly or by Sureties) to renounce Satan and al his works and worship: which in Apo­calyptic phrase is to abandon the Dragon and his power, with al his Angels or Devils. In this Sacrament we solenly profes faith to the Lamb and his Father: for 'tis the Lords Seal, as the Antients cal it. Origen saith, let us bear the immortal laver in our forheads: which when the Devils shal see they tremble. St. Austin terms it the Roial mark of our Redeemer: which Seal is defaced or obliterated by Idolatrous superstition, as Tertullian, Isodor, and many mo teach or testify. The Persons Rev. 7. 4. sealed both before and here are the same: but the reason for the end of sealing different: for ther the matter of protection is treated, here of fealty: yet 'tis needless to seek another Seal beside Baptism, which performs both: becaus with it God ads his Grace, wherby he owns them as his, and takes them into tuition: the one is handled in the other Vision of the sealed, the other in this. Hence Clemens Alex. cals Bap­tism a perfect safeguard, and Nazianzen a seal. S. Basil saith, unles the Angel take notice of thy mark, how shal he fight or defend thee from the Enemy? hereby saith Nicetas, we are kept safe from Satans snares. Thus Baptism is the seal, and sign of the Cross the mark of the Lamb, as al agree.

I heard a voice from Heaven as many Waters & a great Thun­der: V. 2. 3. and the voice was as of Harpers playing with their Harps. They sung as it were a new Song before the Throne, and four Beasts, and Elders: and none could learn it, but the one hundred forty four thousand which were redeemed from the Earth. The voice as of many Waters and Thunder, signifies a great mul­titud: Rev. 19 6. such as was the Levits singing with musical Instruments: for 'tis after caled the voice of a great multitud, as of many waters and mighty thunderings. Daniel describing the Son of Dan. 10. 6. God saith, the voice of his Words was like a multitud: which St. John cals many waters. The Singers were Celical Angels glorifying the Father and the Lamb, as they did before, when he unsealed the Prophecies. The Song is stiled new in both places, being different from that sung before Christ was sent, and for the new benefit of his coming granted to no foregoing [Page] ages, but only to the last times; the form wherof is expressed Rev. 5. 13. before: viz. to him that sits on the Throne, and to the Lamb be blessing, honor, glory, and power for ever, Amen. Which agrees with the Evangelical Hymn after Christ appeered in the flesh: wher to him that sits on the Throne and the Lamb joint­ly redemption, power, riches, wisdom, strength, honor, glory, and blessing are devoutly ascribed. None could learn that song so long as the Beast bore sway in Christendom, sav such as be of the one hundred forty four thousand, who only sans spot of Idolatry glorify the Father on Earth, as Angels doo in Heaven; as Christ teacheth us to pray.

Thes are not defiled with Women, but Virgins: they folow the V. 4. Lamb wherever he goeth: thes are bought from among Men, being first fruits of God and the Lamb. Women here meant in a Prophetic phrase, are Christian Cities addicted to Idols, whos Queen is great Babylon Mother of Harlots, with whom Kings and Nations commit fornication: but the Lambs company convers not with such, being Virgins free from Idolatrous Incest or pollution. Thes folow the Lamb or faithfully cleav fast and never forsake him: in what City or Country he shal set up his Standard, thither they folow. Thes are bought out of the pro­phane multitud, to be a peculiar People like first fruits (which imply al things exempt from il uses) to God and the Lamb.

In their mouth was found no guile: for they were without fault. V. 5. No ly was found in them: but al Christian Idolaters are Liers, who say they worship God the creator, but giv it to Creatures as St. Paul saith, They turned the truth of God into a ly, worship­ing Rom. 1. 25. the Creature as the Creator. Hence Amos cals Idols lies: but thes tru worshipers were faultless, and no ly found in their Amos 2. 4. mouths.

I saw another Angel sly in midst of Heaven, having the ever­lasting V. 6. Gospel to preach unto the Inhabiters on Earth, and to every Nation, Kinred, Toung, and People. After a description of the Company folows the history of things doon by them, and their leader the Lamb against the common Enemy, which is duple: 1. Of Admonition to the Beasts folowers, presented by three Angels. 2. Of Revenge, by a Parabol of Harvest and Vintage. The Monitor Angel is caled another in respect of [Page 163] thos foregoing musical Angels, wherof this Prcacher was none. Wher note that in such Visions, the Angels represent them Note. whom they govern: but this lofty Flier seems to be more e­minent then any Rulers of Men; being emploied to declare his Gospel caled everlasting: not so much in respect of time to com, as that past: viz what was promised (touching the Womans seed to break the Serpents head) at beginning of the World; as St. Paul saith, that which God promised before (or Titus 1. 2. when) the World began, is eternal life.

He said with a loud voice, fear God and giv him glory: for V. 7. the hour of his judgment is com: worship him that made Heaven, Earth, Sea, and Fountains of Waters. This Angel knowing Gods Kingdom to be at hand, when Judgment must be exe­cuted on Idols and Idolaters (the Devils being cast down and despoiled of the Roman Throne) exhorts al Nations, Kin­reds, and People to becom Christians, to worship God only as he is declared in the Gospel, and beware of Idols. Surely Iconolatry is analogical Idolatry, tho not identical with Hea­then. Fear God and giv him glory; for the hour of his Judg­ment is com: viz. wherin Christ by his Cross hath spoiled Pow­ers and Principalities, declaring by his Apostles and Evange­lists to the Nations (which through so many ages he suffred to walk in their own wais) that they should turn from Idols, or at his coming suffer eternal death. Why then doo Christi­ans who profes faith in this Judg, return as it were by a back dore to adore Idols or Devils under new names; having no Textual warrant of precept or precedent so to doo? St. Paul Acts 14. [...]. 15, 16. cried to the Lycaonians, we Preach, that ye should turn from thes vanities to the living God, who in times past suffred al Nations to walk in their own wais: but now the time of his Judgment is com. The Instruments used to denounce Gods judgments, were holy Bishops and Confessors: who first opposed Martyrs Reliques, as appeers in the story of Vigilantius and others: but A. C 720. afterward more conspicuously in the Greec Church against Image-worship; which many zelous Emperors ( Leo Isauri­cus, Constantinus Iconomachus, Leo Armenius, Michael Bal­bus, Theophilus) stisly opposed: yet in fine it prevailed by the power and policy of the two horned Beast and fals Prophet. [Page] For tho som condemned Images, yet many favored invocation of Saints: under which notion Iconolatry crept up closly, which Constantin with divers orthodox Fathers impeached of error. For the nominal honor of Saint given to Apostles, Martyrs, and Confessors was never denied (til in this last ignorant age by giddy Sectists) as a Christian compellation; but only the real invocation and intercession, which drew on superstitious ado­ration of their Images: yet to decry the name of Saints to such is no less erroneous, though not so enormous. The cry of this flying Angel sounded in the West so wel as East: for the Synod of Francfort, under Charlemaign, of almost three hundred A. C. 790. Bishops, condemned Image-worship, and the secund Nicen Council which established it. So the Synod of Paris, sum­moned A. 825. by his Son King Lewis, declared it to be impious, and rejected that Nicen cru as superstitious. Now listen to the se­cund Angels proclamation.

Ther folowed another Angel crying, Babylon is falen, is falen; Vers. 8. that great City, becaus she made al Nations drink the Wine of the wrath of hir fornication. He declares the foundation of Babylons ruin to be laid: wherin he imitats Isaiah touching Isai 21 9. Babylon in the same words, is falen, is falen; when the Medes and Persians were about to destroy hir. The Ministers of this cry against mystical Babylon, were the Waldenses and Albigen­ses: who by word, deed, and death declared Rome to be Apo­calyptic Babylon for hir Spiritual whordom of Idolatry, wher­with she intoxicated al Nations. Thes Champions began hir downfal: for multituds of Men in al hir Provinces gradualy started or revolted. By poisoned Wine is meant the amorous phil [...]ry or sorcery of hir spiritual fornication: but the Wine of hir wrath alluds to mortiferous potions usualy given to Male­factors, specialy among the Grecians in antient times.

The third Angel folowed saying aloud, if any worship the V. 9. 10. 11. Beast and his Image, and receiv his mark in forehead or hand; he shal drink the Wine of Gods wrath mingled with the Cup of his indignation, and shal be tormented with fire and brimstone in presence of the holy Angels and the Lamb: and the smoak of their torment ascends up for ever and ever. They hav no rest day or night, which worship the Beast and his Image, and receiv the [Page 164] mark of his name. This Angel proceding farther then the two former, forewarns the Beasts folowers, how dreadful dangers hang over their heads, unles they speedily shun his society. The chief Minister of this cry was Luther with his Sectators & Suc­cessors, who began that great glorious Reformation: when whol Stats, Kingdoms, and Provinces (not single Men as before) cast off the Beasts yoke with al his abominations. Here is threat­ned a terrible punishment (look to it Romish Catholics) if they persist in their old drunkennes, they shal drink the Wine of Gods wrath mix'd with bitternes (Myrrhe, Aloes, Gal, Frank­incens, or Wormwood) such as the Jews gav them that were put to death, and offred to our Saviour. Here the first Angel admonished them to worship God aright: the next menaceth ruin to Babylon: and this denounceth judgment to al his Fo­lowers.

Here is the Saints patience: Here are they that keep Gods Vers. 12. Commandments and Faith of Jesus. This cry is the Touch­stone to try the Saints patience in so long expecting the Beasts punishment: not being dejected or discontented at his prospe­rity, nor deterred with his tyranny, in obedience to Gods Commands and Faith of Jesus; by abondoning the Beasts com­munion and renouncing his Image, mark or cognisance.

I heard a voice from Heaven saying, Write, blessed are the Vers. 13. dead which dy in the Lord henceforth, saith the Spirit, that they may rest from their labors and their works folow them. This de­claration most Men refer to the preceding words, as a comfort henceforth to the Saints in the Lord: but they rather tend to the subsequent matters, as a warning of the Judgment and Re­surrection to com under the seventh trumpet. As if he said, Now is the time wherin thos that dy in the Lord, shal rise to a blessed life eternal. This interpretation seems best for three reasons: First, becaus the day of death is never caled a reward; but Judgment and Resurrection is. Secundly, becaus a Voice from Heaven imports som notable matter insuing: nor is any command given to write, sav only at beginning. Thirdly, be­caus R. v. 11. 11. 18 it agrees with the seventh trumpet, wherin the caus of thos that dy in Christ shal be judged, and God shal reward his Ser­vants which fear his name: as here 'tis said, Blessed are the dead [Page] from this time, that they may rest from their Labors, and their works (or a blessed reward) folow them. Both expositions in­tend specialy such as dy for the Lord, viz. Martyrs, who giv their lifes for Christ, rather then other Saints or Confessors which dy in the Lord and put faith in him: for so the context evidently evinceth or argueth by the Saints patience in suffering persecution even to death.

I looked, and lo a whit Cloud, and on it one sat like the Son of Vers 14▪ 15. 16 Man, haveng on his head a golden Crown, and in his hand a sharp sickle: and another Angel cam out of the Temple crying aloud to him that sa [...] on the Cloud, thrust in thy sickle and reap, for time is com and Harvest is ripe: and he thrust in his sickle, and the Earth was reaped. By Harvest three things are meant: viz. Cutting of Corn, gathering it in, and threshing it out. Hence a duple Parabol of contrary sens is used in Scripture: one of killing or destroying by cutting down and threshing: as Jeremy saith, Babylon is a threshing floor, 'tis time to thresh hir: Jer. 51. 33. yet a litle while, and Havest time shal com. So Isaiah speaks of Israels overthrow by Tiglatpeleser: It shal be as when the Har­vest Isai 17. 5. man reaps the ears of Corn with his arms. Another of sa­ving or restoring by gathering in used in the new Testament: as Christ saith, The Harvest is great, but the Laborers (or Ga­therers, such as shal be saved) are few. Now which of the two is here presented, rests to be sifted or scanned by order of things doon. The treading of the Winepress at Vintage (which suc­ceds this Harvest) is the same with that bloody slaughter exe­cuted by him which sat on the whit Hors; wher 'tis said, He treads the Wine-pr [...]ss of the fierce wrath of Almighty God: Rev. 19 11. 15 which provs that the two Prophetic Parabols here (no other interveining) signify the same matter: or if divers, yet som way, tied together: sith then Harvest ther goes next before Vintage here, and the preparation of the Lambs mariage, and Babylons destruction, preceds that cruel slaughter ther: it must needs folow, that the said preparation and destruction are this Har­vest, or belongs to the same with it, or the Harvest with them. If Babylons destruction be the Harvest, it agrees to the type of cutting down and threshing, sutable to Jeremies foretelling old Babylons fal by the same figure: but if both Harvest and [Page 165] Vintage (which end the yeer) set forth the consummation of things, the Harvest preceding in time; then both may signifie the period of Roman tyranny: wher Harvest may denot the Cities overthrow as first fruits, and Vintage insuing the Beasts who. Kingdoms ruin. Haply Harvest may imply that prepara­tion to the Lambs mariage or adorning his Bride, or somthing to be doon therat: which probably is the Jews conversion, and gathering of Israel so long looked for. Thes are they in our Ma [...]. 22. 1. Saviours Parabol, who being invited to the Kings Sons wed­ding refused to com: but being now ready make hast. For the Gentils cannot be this Bride, sith they hav bin the Lambs Spous abov one thousand six hundred yeers ago. With this conversi­on or return of Israel (who shal be ascited as part into the Lambs Virgin company) shal be joined the Turcish Empires cutting down, typified by drying up of Euphrates at pouring Rev. 16. 12. out the sixth Phial, that the way of the East Kings may be prepared: For the time of this Phial pointly agrees with the Brides preparation, being set betwen Babylons overthrow and the Enimies last slaughter. Christs Church (which by Israels conversion wil seem dupled) shal hav ech a peculiar Enimy: one the Roman Beast of uncircumcised origin; the other the Mahometan Empire of circumcised Of-spring, derived from Ismael, which was ominous and odious to Isaacs Issu: the abo­lition of both being to be accomplished at Christs coming. So Harvest may resemble the first, and Vintage the last. Joels Joel 3. 1. 2. 13. Prophecy (whence this duple type is taken) treats of Israels conversion saying, In thos dais when I shal bring again the Cap­tivity to Juda and Jerusalem; I wil gather al Nations into the Valley of Jehosaphat, and plead with them ther for my People and heritage Israel, whom they hav scattered among Nations, and parted my Land. Then folows by Hypotyposis; put ye in the sickle, for Harvest is ripe: com get ye down for the Press is ful, the Fats overflow, and the wickednes is great. Now though both notions of Harvest (one to gather in, the other to cut down and thresh) comply to Israels gathering into the Chur­ches Barn, and subduing the Enimies with slaughter: yet becaus the Churches vindication is here handled, the sens of cutting and threshing is to be preferd. The Lord is Christ the King [Page] stiled the Son of Man, whos power next appeers.

Another Angel cam out of the Temple in Heaven, having [...]. 18. 19. 20 also a sharp sickle: and another from the Altar which had power over fire, and cried loud to him that had the sickle saying; thrust in thy sharp sickle, and gather the clusters of the Vine, for hir grapes are ful ripe. And the Angel thrust his sickle into the Earth and gathered the Vine, nnd cast it into the great Winepress of Gods wrath: and the Press was trod without the City, and blood cam out even to the Horsbridles, by the space of one thousand six hundred furlongs. Here a Vintage is described, which Para­bolicaly in Scripture signifies bloody slaughter: and this is the same with that great carnage expressed by the same words, which shal be in the war of that great day at last Phial. For Rev. 19 15. both are the ruin of one Enimy, and ech shal befal at last on the Beast and fals Prophet, with al their Complices and Confede­rats. If then this Vintage be that slaughter, it must fal on the said Enimies. So the Vine or Vineyard is the Beasts Dominion, the ripe Grapes his Assistants ful of blood-guilt ripe for judg­ment; the Vessel or Wine-press the place of slaughter caled Armageddon or destruction: but wher this place or pitch [...] field shal be, is not reveled, nor may be curiously inquired. Yet the holy Ghost points out its dimension to be one thousand six hundred furlongs without the City; but within the Region or Territory therof. St. Jerom computs Palestin to be 200. Epist ad Dard Italian miles long (which make one thousand six hundred furlongs, eight to a mile) whence many conject or conceiv, that ther shal be this great battels Cockpit: specialy sith it hath an Hebrew appellation; which such as beleev Antichrist shal com from the East or descend of Dans Tribe, easily credit: but we who find him seated in west- Babylon, can hard­ly relish it: unles we deem (as divers doo) that after Romes demolition he shal divert into the East, as som of his sworn Vassals suppose he shal reside at Jerusalem before the day of Judgment. For 'tis not probable he wil freely lead an Army (as he perswaded Princes to doo) into Palestine leaving so ma­ny Enimies behind his back. Som find a place in the West of like extent (one thousand six hundred furlongs) viz St. Peters Patrimony, which from Rome to the farthest mouth of Po and [Page 166] Marishes of Verona, is about two hundred miles long, wher haply the blow wil be struck. The Cutter of clusters is not the same with the Wine-press treader; but hav several workmen: for an Angel with a Vine-dressers sickle cut the clusters and gathered the Grapes: but Christ the King with a troop of Rev. 19. 11. 13. 14. Heavenly Horsmen trod the Press, clothed in a vesture sprink­led with blood, whom the Armies in Heaven folowed on whit Horses. Nor is the Grape-gatherer said to tread the Press, but only to cast the cut Clusters into it; and then the King coming with his Heavenly troop of Hors, trod the Press without the City. Then blood cam from the Wine-press to the Horsbridles for one thousand six hundred furlongs space: So the sum may be, the Angel Vintager with the Saints help, shal lop off the Clusters belonging to the Beast, and so force them into Arma­geddon; wher the Lord Jesus shal tread them in a Wine-press: as St. Paul saith, The Man of sin shal be destroied by the Lord with 2 Thes. 2. 8. the brightnes of his coming. What can be cleerer? yet no in­fallible certainty, sav bare conjecture, can be had before the event makes it evident.

Here our Author, Atropos-like, cutsoff the web of his curi­ous Comment, modestly pretending he wil not meddle with Prophecies yet to com unfulfilled: but left a few fleeces or fragments formerly scattered among friends; which concern other mysteries contained in the last eight Chapters. Som of thes he promiscuously and preposterously presents by peecemeal, observing no such precise order of Chapters and paragraphs as before: which shal be pithily abstracted.

Mystical Babylon, the Metropolis of Antichristian Apostacy, is the City or Sea of Rome somtime Christs spotless Spous; Rom. 1. 8. whos Faith was famous over the World: but since becam an Harlot and Mother of Harlots; causing other Cities or sig [...]io­ries to commit fornication. For though she be guilty of other Heresies (as whores be of sundry Vices) yet this spiritual whor­dom so much laid to old Israels charge, is the grand Apostasy wherwith the great whore is marked.

This Vision is plainly shewed to John by one of the Phial­bearing Rev 17. Angels, and the interpretation reveled (which is not Vers. 8. usual) to be literaly taken as ther dilivered. 1. The Woman [Page] sitting on the Beast, is that great City then reigning over the Kings of the Earth. 2. The scarlet Beast carying the whore, is the same shewed before in another shape; viz. the Roman Vers. 10. 11. Empire. 3. The Beast with seven Heads or Romes seven Hils, and seven forms of Governors in that State: wherof fiv (Kings, Consuls, Tribuns, Decemvirs, Dictators) were falen before Johns time: one (of Caesars) then extant, which was to be changed into Christian Emperors of short continuance; seeming to be the eighth, yet indeed the seventh; which is the Bearer of this whore not yet sprung up, being not under the cours of the last Head, the Popedom. If then the sixth Beast (Pagan Emperors) reigning at Rome in Johns age, ceased to be as it was abov twelv hundred yeers ago: that which now swais ther, is the seventh and last Ruler, which he saw bear the whore. Vers 12. 13. 4. The Beasts ten horns are ten Kingdoms not then risen, into which the body of the Roman Beast should be rent in this last cours, by the wound of this Caesarcan Beast: al which should jointly confer their authority on the Beast that was to be cured Vers. 14. 16. or restored under the Rule of that last Head now past. 5. Thos ten Kingdoms which shal grow together under the fals Pro­phets Government, being their Head, shal fight with the Lamb, but be overcom by him. That war was waged long ago, and is stil in action or agitation: the Victory being in som sort at­chieved, but shal be accomplished much more gloriously. For som of the ten Horns or Kings, shal at length hate the Whore whom they so long bore, and shal make hir desolar, naked, eat Vers. 4 5. hir flesh and burn hir with fire, as the Angel interprets. 6. This Whore held in hir hand a golden Cup ful of abomination and filthines of his Fornication, and on hir forehead was a name writ, Mystery &c. This needs no explication, being taken from the common custom of Stews-Strumpets, who drank philtres or amorous potions to their Paramores in a Cup of gold: and the Cels or Chambers had several whores names set on them, as Seneca, Martial Juvenal, and other Authors inform; yea thos of most note had their name set in their foreheads; as Ju­venal seems to intimat of the insatiat Empress Messa­lina, who assumed the name of Lycisca an infamous Pro­stitut.

So this name (Mystery, Babylon the great, Mother of Har­lots and Abominations of the Earth) may fitly be applied ei­ther to the Whores person fastned on hir forehead; or to the place set on hir Brothel hous the City Rome where she re­sides.

Concerning the seven Phials of Plagues poured out by seven Rev. 15. V. 2. 3. Angels, preceding Antichrists ruin: wher before any particu­lar narration of Angels or Phials be made, another Vision is exhibited together with them: how the Church being clensed from Idolatrous pollutions in the sacred Laver or Sea of the Temple (not made of brass like Salomons, but of Glass or Cry­stal) sung a triumphant hymn of Moses for hir victory over the Exod. 15. 1. Beast saying, Great and marvellous are thy works, Lord God Almighty; just and tru are thy wais, O King of Saints. Then the clothing or preparation of the Angels with the Phials, are described more particularly. The seven Angels cam out of the V. 6. Temple clothed in pure whit linnen. having their brests girded with golden girdles; viz. in their Priestly habits. 1. The pou­ring Ezek 44 17. out of Phials signifies the Antichristian Beasts ruin: for as the Roman Kingdoms first state was to be subverted by the plagues of Trumpets so this last by Phials: which argues a great parity betwen both, sith this last bears the Image of the former Roman policy. 2. The seven Phials are so many degrees of its ruin: for as the Beast gradualy grew up; so he is to be destroied by degrees. 3. On what ever any Phial is poured, that suffers som damage thereby; sith 'tis the effusion of Gods wrath. 4. The Earth, Sea, Rivers, Fountains, Sun, Beasts Seat, Eu­phrates, Air, import somthing in the Antichristian Beast sem­blable or sutable: for al Phials are poured on the Beast or som­what of his, which toucheth his safty or utility. 5. The Beasts whol Body or Antichristian Univers is covertly compared (as it was in the Trumpets) to the worlds System: whos principal parts are Heaven, Earth, Sea, Rivers, Lights. 6. Becaus God [Page] useth Angels as Ministers of his Providence in governing the changes of Human affairs; therfore such things as are to be acted by many, are attributed or ascribed to an Angel as the guid and Ruler therof. Thes be his previous cautions touching the Phials, which folow in order.

The first Phial is poured on the Earth, and there fel a noisom Rev. 16. V. 2. grievous sore on Men which had the Beasts mark, and thos that worshiped the Image. This is poured on the Beasts whol body the Earth: which denots the People or common sort of Chri­stians, as Antichrists Footstool: on which basis the Papal Hie­rarchy being built, reacheth, like Babels Tower, to the very Skies. This Phial fild the Beasts Folowers with fury, like incu­rable Ulcers not to be cicatrized. Which was fulfild by the Waldenses, Albigenses, Wicklifits, Hussits, and other pious Professors; who renounced the Beast, caling Rome apocalyptic Babylon, and the Pope Antichrist: which so inflamed his Se­ctaries with sores of indignation, tyrannizing many yeers with Fire and Sword. Yet al in vain: their Ulcers were cureless like Exod. 9. 8 9. Egypts biles and botches sprinkled with dust and ashes; wher­to they mysticaly comply by way of Analogy.

The secund is poured on the Sea, which becam as blood of a V. 3. dead Man, and every living Soul died in the Sea. This is the whol cru or circuit of Papal Communion; containing al Nati­ons, Kingdoms, Dioceses, conjoind in spiritual society, though dis-joined severaly. This becam cold or congeled as a dead Mans blood, when the Pontifical Sea is dismembred: which Lu­ther and other Reformers performed, when they drew off whol Lims of People, Provinces, Princes, and Potentats from Papal communion.

The third is poured on Rivers and Fountains of Waters, which Vers. 4. 5. 6. 7. becam blood: thou Lord art righteous, becaus thou hast judged thus: for they hav shed the blood of Saints and Prophets, and thou givest them blood to drink. The Rivers and Fountains of the Beastian world, are the chief Champions of Antichristian Jurisdicton: whether Ecclesiastics (Priests, Jesuits, Moncs, Friers) or Secular Governours, who uphold the declining Pa­pacy. For their Emislaries were justly doon to death in Eng­land, as they unjustly served the Saints. Yea the Duch began [Page 168] to revenge that blood which Duke d' Alva and the Spanish In­quisition cruely spilt to fulfil this Phial.

The fourth is poured on the Sun, and Men were scorched with Vers. 8 9. great heat; who blasphemed Gods name, which hath power over thes plagues: but repented not to giv him glory. To know what Sun signifies in the Antichristian world, we must serch what Heaven imports: which is either the Popes universal Authority, or any eminent Monarchic power in the Beasts world. Now in it are sundry Stars of several magnituds (Kings, Princes, Dukes, Prelats, Free States) yet but one Sun, which seems to be the German Emperor (the King of Spain being the Moon) who hath bin of the Austrian Family two hundred yeers. This is the Sun on whom the fourth Phial shal be poured to his conversi­on or confusion.

The fifth is poured on the Beasts Seat (Rome City) and his Vers. 10. 11. Kingdom was dark, and they gnawed their toungs for pain; blaspheming the God of Heaven becaus of their pains and sores: but repented not of their deeds. Here the holy Ghost useth no Allegories, becaus great light shal then arise to the Prophecies by this evident sign: wherby wil appeer what Phials are past, and what to com. This destruction of Rome seems to be intima­ted before; but the name Pope shal not quit perish: only his Rev 11. V. 12. 13. glory and greatnes shal be clipped, that they shal bite their toungs through teen, and curs God persevering stil in the King­dom of darknes to despise light.

The sixth shal be poured on Euphrates, and the water dried Vers. 12▪ up, to prepare a way for the East Kings. Thes Kings seem to be the Jews which shal be converted: whom haply the Beasts Fo­lowers wil misdeem to be Antichrists Army, rising from Don as they dream; and so shal be hardned in their error. To prov that the Jews are meant by East Kings, this reason is pregnant: becaus this is the penultimat Phial, and unles they be then con­verted, they must needs perish with Christs Enimies (among whom they yet abide) at the day of universal Judgment, which the seventh or last Phial shal bring on them: Isai [...]h saith, The Lord shal destroy the toung of the Egyptic Sea, and with a Isai 11. 15. 16. mighty Wind shal shake his hand over the River, and smite it in the seven streams, and make Men go over dry shod. Ther shal be [Page] an high way for his People left from Assyria, as it was to Is­rael, at their Exod out of Egypt: but this Prophecy seems not so pregnant for Euphrates and Assyria, as for Nilus and Egypt. Now by Euphrates the Turcish Empire is mysticaly meant, which borders Eastly on it; who shal be thes new Converts chief obstacle, and the Beasts best bulwork: but this Euphratean deluge shal be dried up or destroied: yet whether by the Jews, or other Aliens, or their own intestin discords, is not re­veled.

Vers. 17. The seventh or last is poured into the Air, and ther cam a great voice out of the Temple of Heaven from theThrone saying: It is doon. Hereby is meant the power or Prince of the Air, even Satan: who fosters not only the Beasts dominions, but al Christs Enimies in what Coast, Climat, or Country soever: for as the Beast had his Spirit or Life from him at first; so the last Fortunes of al his Folowers and Worshipers shal depend chiefly on his charge or conduct: as appeers by the preparati­ons of so many Aids and Allies for war, to be procured in this last Phial by his Diabolical devises. Who bestirs by al means possible, both of his Lieftenents (the Beast and fals Prophet) and by his own Artificies; to rais this universal Army in the last danger of his Kingdom.

Vers. 13. 14. For ther cam three unclean Spirits (Devils working miracles) like Frogs, out of the Dragons, Beasts, and fals Prophets mouth; which go forth (as Emissaries with Summons) to the Kings of the whol n orld to gather them to the battle of the great day of God Almighty. So the Prince of the Air musters al his Forces and Fautors to assist thos two at this last exigent: on whom being pent up in a Coop at Armageddon, This last Phial shal thunder; not with arm of Flesh, as formerly; but an Hea­venly voice of revenge: wherby the Beasts total downfal shal be consummat: not only within Babylons wals, as before under the seventh Trumpet; but of the whol City wherever scattered or dispersed: Yes, of al Kings, Cities, or Stats which commit­ted filthines of fornication with hir Idol fals Gods: together with other forren Tyrans joining in opposition against Christs holy Spous or Church.

V. 19 20. 21. The Cities of the Nations fel, and God gav Babylon the Cup [Page 169] of Wine of his fierce wrath. Every Iland fled, and the Ma [...]n­tains were not found: a great Hail from Heaven (every stone a Talent weight) fel on Men, who blasphemed God becaus of the Hail; for the plague was exceding great. Mr. Mede proceds no farther to the excution of thes threats on the great Whore, sitting on the seven-headed Beast with ten horns: who with the fals Prophet, are to be cast into a burning Lake for ever, as 'tis expressed in the 17. 18. and 19. Chapters: but treats tenderly with much modesty of Christs 1000. yeers reign on Earth with his Martyrs and som chief Saints, at his secund coming to Judgment: which last day he makes one continued act with the triumphant millenium of his reign, to decline a third coming of Christ, as common Chiliasts assign without warrant. But this sublime speculation shal be suspended or superseded to the next Thesis peculiarly addicted or appro­priated to this Subject. This 1000. yeers reign after the Mar­tyrs resurrection (but before the day of Judgment) is speci­cified in the twentieth Chapter of Apocalyps wheron the Millenars build their Doctrin; beside som other obscure places in the Prophets: which shal be fairly yet briefly debated or dis­cussed in the Theory immediatly insuing.

Commentarii Compendium: A Compend of the Comment.

THe Comment contains two Prophecies: 1. The sealed 1 Part. Book: 2. The litle Book open. In the Seal- Prophecy is described the celical Imperial Session sutable to Israels in­camping

The twenty four Elders signify Bishops resembling the Rev. 4. 4. &c. Priests and Levits in their twenty four courses.

The four Beasts are Israels Ensigns: 1. Like a Lion: 2. A Rev 6 per to­tum. Bullock: 3. With a Mans face: 4. A flying Eagle. They were ful of Eys to shew sagacity, and ech had six wings im­plying agility. The first Seals opener, a Lion, shewed a whit Hors and his Rider armed: viz. Christ (the Lion of Juda) from the East; who laid the foundation of conquest over the [Page] [...] [Page 170] [...] [Page] Dragon, when Oracles ceased. The next a Bullock, presented a red Hors and his Rider; denoting Trajan a Spaniard from the West; whos reign was Bloody. The third with a Mans face, exhibited a black Hors and his Rider, importing Septim: Severus an African from the South; who held Ballances in his hand, indicating justice in the Empire. The fourth an Ea­gle sh [...]wed a pale Hors with his Rider; which points out Maximinus a Thracian from the North: in whos time and som Successors, the Sword, Famin, and Pestilence (messengers of death) raged every wher.

The fifth (no Hors nor Rider) enters with A. C. 268. Aurelian til Rev. 7 4 to 10 Dioclesian; presenting the primitiv persecutions. The sixth declares a strange shaking of Heaven and Earth, signifying the change or conversion of Heathen Rome by Constantin. But before the seventh, care is had for the Church, to seal a com­pany of one hundred forty four thousand viz. of every Tribe twelv thousand. In which type is an unusual reckoning; yet such as best resembles the profession of tru Religion, miracu­lously preserved in midst of the old and new Idolatry. The twelv Apostles aptly answer Israels type: the number twelv being the Ensign of Apostolic race, which by multiplying sets forth their progeny. Hereto is added by representation of innumerous Palmbearers, a most ample state of every Nation, People, Tribe, Toung which praised God.

The seventh seal contains seven Angels with seven Trumpets Rev. [...] 7. to 12. sounding alarm to the Empires ruin by sevenfold plagues; the four first of less extent. The first wasts the Empires terraetenures by terrible▪ incursions of north Nations like hail mixd with blood and fire: who destroied a third part of al green things (the Empire swaying a third part of the known World) which began at Theodosius death by Alaric, Rhadagaso, and others. A C 395. A 410. A 455. A 476. A [...]42. The next assails the very Empire, expressed by the Sea, when Al [...]ic sacked Rome. After which it daily declined, til Gense­ricus took it, and then began the ten Kingdoms. The third casts down the Western Caesar (omniously named Augustu­lus) who being a baleful bitter Prince, is resembled to a Star caled Wormwood. The fourth bereavs the light and lustre of Roman Majesty with a third part of Sun, Moon, and Stars [Page 170] (which shone bright before under Ostrogoth Kings) when Romes Consulship with al Pomp of other Officers c [...]ased.

Then folow three Wo Trumpets: the fifth being the first of Rev. 9 per to­tum. Wo, sends hostil bands of Arabians (Sarrasens likened to Lo­custs) who not only spoiled the soil from A. 830. to 980. (150. yeers or 5. annal Months) but poisoned Mens Souls with Ma­hometism like the venom of Scropions, having a King cald in Hebrew Abaddon, in Greec Apollyon destroier. The sixth or secund Wo Trumpet, looseth four Angels before bound at the River Euphrates, being the Turcs four Sultanies, as they were long so divided, til Ottoman united them into his Mo­narchy. This is to be accomplished in a Prophetic Day, Month, and Yeer ( viz. 396. yeers) from A. 1051. when Tangrolipix took Bagdet, til Mahomet 2. surprised Constantinople, slaying a third part of Men A. 1453.

Their number of Horses is computed two hundred thousand Rev. 10 [...] to 11. thousand: their Ordnance, Powder, and Munition explicated by smoke, fire, and brimstone then invented. The seventh or third Wo Trumpet is suspended til the litle Books Prophecy which contains the Churches destiny, and John bid to eat it; which was sweet in mouth, but bitter in belly: who is com­manded to prophecy again before many People, Nations, Toungs, and Kings. This comprehends the consummation of Gods mystery: the event wherof is declared by a mighty An­gels Oath, at whos loud cry seven Thunders uttred their Voices; which John is forbid to write, and bid to seal up.

The measured Court displais the primitiv Churches state con­formed Rev. 11. 2. to 13. to Gods Word contrary wherto is the Court not to be measured, being not his operature; but to be prophaned by renewed Idolatry or Antichristian Apostasy, which shal reign forty two Annal months. During this space, two Wit­nesses clad in sackcloth testify Gods truth, and exhort to repent 1260. dais (or yeers) equivalent to forty two months of pro­phanation. Thes denounce Gods Judgments, which begin at pouring out the Phials, and debarring the Idolaters from hope of eternal life. Their fate is after finishing their testimony, to suffer semblably with Christ, as the Roman sevenhead Beast shal inflict on them. Thes must dy mysticaly, lying unburied [Page] three dais and half: but then shal be restored to pristin place or eminenter estate and dignity. Upon a Commotion or change of Politic affairs, the City Rome (being but a tenth part of what it was) shal be overthrown at fifth Phial, and seven thou­sand Men of mark and name (the Clergies or Companies of Men) slain. This is the end of the sixth Trumpet when Kings of the East (the Jews) shal erect a new Kingdom, and the two hornd Beast (the Papal Clergy) with Antichrist the fals Pro­phet (the Pope) driven from Rome, before the great battle.

The Vision of the open Book, goes through the whol cours 2 Part. of Revelation; to shew its connexion with Seals and Trum­pets: Rev. 12. per [...]. after which insu many great mysteries. The Roman Empire worshiping the Dragon or Devil, persecuts Gods Church (represented by a Woman in travel of mystical Christ) 300. yeers: but when Constantin cast him from the Throne, he and his Successors enjoied it: which chance or change con­temporizeth with the sixth Seal. The Woman being delivered of a Son, dwels in the Desart forty two months: or a time, times, and half; or one thousand two hundred sixty dais: typifying the Churches middle condition; as being freed from Pagan persecution, yet stil tossed with a flood of errors and Heresies cast from the Dragons mouth.

A new tragedy of troubles pursues hir, who lighted on two Rev. 13▪ per [...] Beasts at entring the Desarts porch: one tenhornd rising from the Sea, viz. the secular Empire shared into ten Kingdoms: another two hornd coming out of the Earth, which is the Ec­clesiastic State or Pope and his Clergy. Both reign with neer alliance together, under the seventh Head of the old Beast, exercising the Dragons cruelty, and under color of abolishing Idols, introduce Iconolatry, or new devised disguised Idola­try; termed Blasphemy against God, his Name (when ought is divinely worshiped beside him) his Tabernacle ( viz. Christs Humanity wherin the Deity dwels) by transubstantiation; and them that dwel in Heaven (Angels and Saints) whom they John 2. 19. adore in derogation of Christs sole Mediatorship of Inter­cession.

The company of one hundred forty four thousand Virgins R [...]. [...]4 per [...]. folowing the Lamb (forecited at the seventh Seal to connect [Page 171] the two Prophecies) signify the Church in midst of Papacy, persisting faithful to the Lamb and his Father; who are the Apostles genuin progeny multipled by twelv. Then folow three Angels sharply warning al the Beasts worshipers to with­draw from thos Idolaters, lest they perish eternaly. The first monisheth to worship God soly and sincerely, which the Greec Emperors ( Leo Isauricus and others) fulfilled, when they sup­pressed adoration of Saints, Images, and Reliques. The next threatens mystical Babylon for spiritual fornication, with ine­vitable destruction: which the Albigenses and Waldenses Ministers of this Cry performed by Word, Deed, and Death; boldly proclaiming Rome to be Apocalyptic Babylon, and Pope the fals Prophet. The third denounceth horrid hidious tor­ments easless and endless to al the Beasts train that shal abide in his obedience. After this folows the Churches vindication against his Enemies, under the types of Harvest (which inti­mats the Brides preparation by the Jews conversion, and Turcish Empires confusion) and also Vintage, which is the Beasts dominion; the Grapes being his folowers: but the Wine-press Armageddon, the Shambles or Slaughter place specified in the seventh Phial. Wher the Grapes being gather­ed together by the Angel Vintager, w [...]th the Saints help; shal be trod by the Lord Jesus at his coming: but both are obtained by praier of the Church Universal.

Next seven Angels having seven gold Ph [...]als ful of Gods Rev. 15. per▪ tot [...]m. wrath (at whos pouring out the pure Church sung a trium­phant Hymn of Moses and the Lamb) signify the Antichristian Beasts ruin, with the sevenfold plagues or degrees therof; for whatever any Phial is poured on, suffred prejudice therby.

The first is poured on the Earth or common sort of Chri­stians, Rev. 16. per tot [...]m. fulfilled by the Waldenses, Albigenses, Wiklifits, Hus­sits, and others. The next on the Sea or Popes jurisdiction accomplished by Luther and other reformers. The third on Rivers or Ministers and Maintainers of Antichristian Doctrins; haply Priests and Jesuits by Laws executed in England or els­wher. The fourth on the Sun or German Empire stil in exe­cuting. The fifth on the Beasts Throne ( Rome) which shal be [Page] [...] [Page 172] [...] [Page] shortly effected. The sixth on Euphrates to prepare a way for the East Kings or Jews conversion, by removing the Ottoman Empire, a main obstacle. The seventh into the Air or Satan Prince therof: which infolds al Christs Enimies to be levied under his conduct, and shut up in Armageddon for the great battle.

After that mystical Babylon the great Whore, is described to Rev. 17. per totum. John: resembled to a Woman in rich attire, sitting on a scar­let Beast (the Empire) having seven heads (seven Hils or seven sorts of successiv Rulers) and ten horns or Kingdoms, as the Empire is divided: which may seem another Ruler, but is the same; being that great City, reigning over the Kings of the Earth. The gold Cup in hir hand, alluds to Whores Stews where such pranks are plaid.

Afterward another Angel shews Babylons fal, with great Rev. 18. lamentation made by Monarchs, Merchants, Mariners and mighty Men: who bid Gods people com out of hir; lest par­taking of hir sins, they receiv of hir plagues.

Then the Saints prais God for his judgments on the great Rev 19. Whore, and avenging their blood: after which folows the Lambs mariage with his Wife; and the Fowls are caled by ano­ther Angel to the supper of the great slaughter; when the Beast and fals Prophet were taken, and cast a life into a Lake of fire burning with brimstone.

The seventh Trumpet with the thousand yeers pertaining Rev. 20. (granted to new Jerusalem Christs Spous on this Earth) signi­fying the day of Jndgment, is circumscribed with two real resurrections; 1. As the morning beginning with the Judg­ment of Antichrist and fals Prophet, the chaining of Satan the Devil, and casting him into the bottomless pit for a thousand yeers, after which he shal be loosed a short space. 2. As the Evening, ending with the general Resurrection and Judgment: when the wicked shal be cast into Hel to be tormented for ever; and the Sai [...]s translated into Heaven, to reign with Christ their King for evermore.

Mr. More (who translated the whol work into English) made this compend of the Comment (not the Key of Synchronicisms) which is here much alter [...]d, abridged, and accommodated [Page 172] to vulgar capacities, being made most pervious and perspicu­ous; differing mainly from the Translators patern, and more conform to the Authors prototype.

Germani Doctoris aucta: A German Doctors supply.

A Late Silesian Divine Anonymal, set forth a Book caled Clavis Apocalyptica, with a confused Comment an­nexed: who is Mr. Medes Ape, if not a Plag [...]ary (as many of his Countrimen be) from whom he borows the Title, Method, and most speculations (citing him twise or thrise) both in the Synchronicisms and Explications: but varies in som circum­stances applied to his Country, and comfort of his exiled Bre­thren; assuring their Redemption to draw nigh, even at end of A. C. 1655, which is his single or singular crotchet, as wil ap­peer in the book briesly contracted.

God in his faithful Fatherly providence, to comfort the Preamble. godly and warn the wicked, prefixed certain times in the old Testament, how long he would forbear to punish. For before the Flood he set one hundred twenty yeers to repent, and then destroied al impenitent sinners with a Deluge of waters. After it, he declared to Abram, That his Seed should be a stranger in a Land, and serv them in affliction four hundred yeers, but that Nation he would judg, and they should go out with great substance: which promiss at period of time he truly performed, [Page 175] drowning Pharaoh with al his Host. Indeed [...]e destroied So­dom & Gomorrah without prefining time becaus their si [...]s were so transcendent, and they obduratly impenitent: but prescri­bed fourty dais to Niniv [...]s destruction, which was averted by mature repentance. He assigned seventy yeers to Babylons cap­tivity: which being accomplished, he stirred up Cyrus spirit to releas the People. In Daniel seventy annal weeks (four hun­dred ninty yeers) were determined on the Jews, in which time Messiah should be cut off, and Jerusalem desolated, which were effected in their times. Even so ther be set seasons appointed to Gods Church in the new Testament, how long she shal be per­secuted, and when delivered: which is expressed in thes places of Scripture. 1. The Saints shal be given into the fourth Beasts hand for a time, times, and dividing of a time. 2. An Angel asks, how long it shal be to the end of thes wonders? another answers for a time, times and half: So John saith, The Woman (Gods Church) shal be in the Desart a time, times, and half. 3. The two witnesses shal be clad in sack [...]loth one thousand two hundred threescore dais. 4. The Gentils shal tread the holy City under foot fourty two months. 5. The Beasts blasphemies shal continu fourty two months: which three sorts of numbers (a time, times, and half, one thousand two hundred threescore dais, fourty two months) are one, and explain ech other: taking thirty dais to a month, and expoun­ding dais by yeers; both which the Prophets and Saint John used to doo. 6. Thes three times begin and end together. 7. Daniels one thousand two hundred ninty dais of the Sacri­fices surreption and setting up abomination, begin thirty yeers sooner then the one thousand two hundred threescore; but end both at once A. 1655. now next insuing: For three yeers and half make fourty two months, and one thousand two hun­dred threescore dais, after twelv months (ech of thirty dais) and three hundred sixty dais in a yeer. So al exactly comply or correspond.

The Hebrew yeer contains twelv months, in ech thirty dais, in al three hundred sixty: but our Julian fiv mo with six hours. One day Propheticaly implies a yeer: as Daniels hebdomad is D [...]. 9. 24. seven yeers, and his Vision or Vati [...]iny of seventy weeks [Page] seven times seventy, or four hundred ninty yeers. On thes two grounds the whol fabric of future Chronical computs consists. Dan. 7. 35. 'Tis said, the Saints shal be given into the fourth Beasts hand t [...]l a time, times, and dividing of time: i. one yeer, two, Dan. 12. 7. and half: so an Angel swears by him that livs for ever, it shal be for a time, times, and half a time. Semblably John saith, The Rev. 12. 14. Woman (Gods Church) shal be nourished in the Wildernes (of Persecution) from the Serpent for a time, times, and half: which is fore-expressed ( vers. 5.) by one thousand two hun­dred Rev. 11. 2. 3. threescore dais: as the two witnesses shal be clad in sack­cloth so long: but 'tis said the Gentils shal tread the holy City Rev. 13. 5. under foot fourty two months; and the Beasts blasphemies shal continu the same space. Al which sorts of sums are one, and sute each other. For the fourth Beasts three times and half in Daniel make fourty two months, or one thousand two hun­dred threescore dais, according to twelv months and three hun­dred sixty dais in a yeer. So the Womans hiding for a time, times, and half, or fourty two months, or one thousand two hundred threescore dais uniformly or sinchronicaly signify one thousand two hundred sixty yeers. Some suppose natural dais (not annal) are meant, which make three yeers and half or fourty two Hebrew months, or one thousand two hundred threescore dais simply: which cannot be, sith the holy City hath bin calcitrated, the Witnesses prophecied, the Woman nou­rished, and the ten hornd Beast blasphemed long ago: nor is it possible to accomplish al things ther spoken in so short a space. 'Tis writen, your Children shal wander in the wildernes fourty Num. 4. 33. yeers, after the number of fourty d [...]is, in which ye searched the Ezek. 4 6. Land, ech day for a yeer. Again, thou shalt bear their iniquity fourty dais: I hav appointed ech day for a yeer. John Napier, and most Expositors jointly agree, that Prophetic dais are meant, which imply yeers. So three times and half, fourty two months, and one thousand two hundred sixty dais being uni­vocal or consignificant, begin and end together: as the Beasts three times and half commence with the Womans. For when the red Dragon was cast to Earth by suppressing Heathen Ido­latry; he persecuted the Woman by the ten hornd Beast, to whom he gav his Power, Seat, and great Authority: but she [Page 176] fled and was fed in the wildernes one thousand two hundred Rev. 13 2. threescore dais. The Beasts time and two Witnesses expires with the sixth trumpet: Ergo they began together.

So the Gentils trampling on the holy City and two Wit­nesses time initiats at once: but sith the Angel in Daniel speaks Dan. 12 7 11. of three times and half, and after of one thousand two hundred ninty dais, which are thirty mo then one thousand two hundred sixty precited: many make doubt, whether both signify the same? Most Authors assert them for one, but the Text infers it not, and futures were only obscurely reveled to Daniel. For three times and half concur with one thousand two hundred threescore dais, which is the duration of the Beasts dominion: but one thousand two hundred ninty is the terminus a quo of another Chronical computation to commence thirty yeers be­fore it, and expire both together: So the two sums speak dark­ly of several subjects. The words are thes, indoctos doc [...]o: From the time that the daily Sacrifice shal ceas, and abomination of de­solation set up, ther shal be one thousand two hundred ninety [...]ais. Now listen how he assoils it: this time begins under Julian Apostat A. C. 363. (or as som Chronologers comput A. 365) when the greatest devastation of Jerusalems Temple hapned (to fulfil Christs prediction, that not a stone should be left on Mat. 24 2. a stone) as Cyril, then Patriarch of Palestin, acknowledged. For tho the daily Sacrifice or Jewish Service ceased when Titus sacked Jerusalem, yet was it not quit abolished: sith the Jews under Constantin celebrated the Passover ther, having hope to rebuild the Temple, which Julian, to despit Christians, encou­raged them to doo, furn [...]shing them with meat, mony, and ma­terials: At which time God sent su [...]h th [...]nder, lightning, bals of fire, and Earthquakes; as disgorged the foundations, kill [...]d divers workmen, and deterred al to persist: which was the abo­minable desolation foretold by Christ from Daniel. So the one thousand two hundred three score annal dais, must inch [...]at thirty yeers later ( A. 395. at Theodosius death) but terminat together A. 16 [...]5. (next yeer) as shal be shewed.

Here we must consider, whether the Characters set on the 1 Character. said sums may concur or cohere? which are three: 1. The Ro­man Empires bip [...]rtit division in thes words; To the Woman R [...]. [...]. [...] [Page] were given two wings of a great Eagle▪ to fly into hir place in the Wildernes. The two wings are the Empires two parts, as The­odosius shared it betwen his two Sons An. 395. to which Aera al three characters coincide: but then the Barbarians broke in, treading the holy City under foot, and the Woman fl [...]d into the Desart.

2. The holy City is given the Gentils to tread on fourty 2 Character. two months. At Constantins conversion, the Womans new born Child was set on Gods Throne, and the Dragons worship got a great b [...]ow; but Theodosius cast him to ground: yet at his death, the holy Cities cal [...]itration commenced under his two young Sons; when Goths, Huns, Alans, and others under con­duct of Alaric, swarmed in on al sides, first of the East Empire, and after of the West; who took Rome, An. 410, destroying Churches, and persecuting Christians in al places.

3. A Beast rose out of the Sea, having seven heads and ten 3 Character. Rev. 13. 2. horns, and on his horns ten Crowns. Old Heathen Rome is resembled to a red Dragon, with seven heads Hils, and ten horns Provinces: and upon his heads in Rome City seven Crowns, or seven sorts of suprem Rulers forenamed: but the Christian Empire hath ten Crowns on ten horns, (not seven on seven heads) being the ten Kingdoms into which it was part­ed. Now the beginning of this Beast was when it first rose out of the Sea, under Alaric. An. 395. but the ten horns were not ful grown til threescore yeers after An. 455. when ten Kings or thereabout reigned distinctly. So al three characters (1. the spreading of the Eagles two wings, when the Woman fled. 2. The ten hornd Beasts rising out of the Sea at Ala [...]i [...]s entry. 3. The Gentils treading the holy City) comply or con­temporize at once An. 395. but Daniels abomination (which is to continu one thousand two hundred ninety dais, being not the same with the Womans flight) befel under Julian thirty yeers sooner An. 365. yet shal determin both together An. 1655. as aforesaid. For al Writers date the downfal, distraction, and destruction of the fourth Monarchy at Theodosius death, the last single intire Emperor: after which it declined, decaied, or decreased daily.

This is very obvious or p [...]rspicuous; but he makes the six [Page 178] 6000. yeers of the Worlds continuance to end at the same time A. 1655. by his wrested calculation, wherin Chronologers infinitly vary: which argues partiality of a Man wedded to his own opinion. Yet the comparison of 1656. yeers from Mans creation to the Floods initiation, corresponds somwhat semblably to our next yeer 1655. consummar, or 1656. in­choat (that the first destruction by VVater, may symphonize or synchronize with the last by Fire) if any faith may be given to such Chronical conjectures. Howbeit we may make this use of it, as Christ bids us, Watch, Pray, and lift up your Heads; 1 Thes. 5. 2▪ 3. for your redemption is at hand: but such as liv securely (as as­sured of their salvation) speaking peace and safety to their Souls; Sudden destruction shal com upon them, as travel on a Woman With Child, and they shal not escape. The day of the Lord shal com as a Thief in the night: therfore watch and pray, for great things and terrible revolutions are at dore to befal at end of A. 1655. wherin this Author is most confident, who proceds thus. It rests to be shewed: 1. What hitherto hath bin fulfilled: 2. What at present is effected: 3. What shortly is to be expected, which is chiefly contained in the 11. and 16. Chapters. The Revelation describes the State of Christs Church in the new Testament and what shal betide the fourth Monarchy under which it subsists. This description includs three Periods of time.

1. The Dragons Ethnic Kingdom, when seven Crowns 1 Period. stood on his seven Heads, being publicly adored, and Christi­ans persecuted by Pagan Emperors: to which reign Constantin Rev. 12. 3. Rev. 13. 1. 2. put a Period A. 312. and the Church triumphed til Theodo­sius died A. 395. At which time the Devil left his shape of a Dragon resigning his Host▪ Seat, and great Authority to the Beast with seven Heads and ten Horns, which rose from the Sea.

2. Antichrists Vicarian Lieftenentship under the Dragon 2 Period. Rev. 12. 15 16. from A. 395. til A. 1655. now neer. During which space, the Pope or fals Prophet blasphemed Gods name, and perse­cuted his Saints for one thousand two hundred sixty yeers: but when the Dragon was cast to ground, he cast water out of his mouth as a Flood to carry away the VVoman: that is, he [Page] stirred the North Nations to invade the Empire and infest the Church: but the Earth swalowed the Flood, for they embra­ced Christanity, and erected sundry Kingdoms. The Dragon seing Idolatry could not be publicly erected, resigned to the Bea [...]t risen from the Sea (on which, the great Whore or Anti­christ the Dragons Deputy▪ Vicar crept up in thos wars, rode) his seat, power, and authority: viz. his host of Devils or Idols, wherin Ethnics worshiped him; which his Antichristian Vicar stil continues under the name of Saints. Herof St. John speaks, Rev. 13. 3, 4. al the World wondred at the Beast, but worshiped the Dragon which gav him power, and the Beast also, saying; who is like him, or able to make War with him? This Lieftenentship is to last forty two months or one thousand two hundred sixty an­nal dais: which beginning A. 395. must end A. 1655. as is said.

Then folows the Churches tru peace or prosperity at last 3 Period. Rev 20. 1, 2, 3. Period: for at sound of the seventh Trumpet, the seventh Wo cam on the Empire, and the seventh Phial of Gods wrath was poured o [...]; wherwith the Churches Enimies are cut off, and the Devil shut up in the bottomless Pit for one thousand yeers: so that nothing but tru tranquillity can insu. Hence the Church Rev. 11. 15. exults with great voice saying, the Kingdoms of this World are becom the Lords and his Christs, who shal reign for ever.

To thes three times al three Parts of the Apocalyps are Analysis. squared: for the Son of God des [...]ribes the state of his Church and what shal befal the Empire in a triple maner: 1. By seven Epistles chap. 2. and 3. 2. By a Book sealed ch. 4. 5. 6. 7. 3. By a litle open Book ch. 10. to the end. He also appeered to John in several shapes: 1. As a Son of Man ch. 1. who suf­fred in the fi [...]t Period. 2. As a Beast like a Lamb with seven Horns and seven Eys ch. 5. which fights in the secund Period. 3. As a strong Angel clothed with a Cloud ch. 10. who reigns having al things put under his feet in the third last Period. As a Son of Man in m [...]st of seven golden Candlesticks, he de­clares the Churches condition in general by seven Epistles; wherof the two si [...]st belong to the first Period: the [...]iv last to the se und: but the Promises ch. 2. and 3. to the last. As a Lamb he opens the sealed Book (Gods hidden Decree) implying the [Page 179] Roman Empires estate distinctly, under which the Church is built and subsists ch. 4. 5. 6. 7. 8. and 9. viz. in the Politic State for the first Period, til A. 395. (which by opening the six first Seals is performed) the Ethnic Emperors condition is shewed in the first fiv; but the fal of Paganism in the sixth, from Con­stantin to Theodosius death. In the secund Period from A. 395. to 1655. when the seventh Seal is to be opened, seven Angels with seven Trumpets, declare by seven Judgments then executed the Empires ruin Ch. 8. 1. By Barbarians A. 395. 2. By Romes first sackage A. 410. 3. By suppressing the West Empire in Augustulus A. 476. 4. By abolishing al public Offices A. 552. 5. By Sarrasens, as the first Wo tels ch. 9. 1. to 12. 6. By Turcs ch. 9. 13, to 19. 7. By Papists palpable Idolatry, Murders, Sorce [...]ies, Fornications, and other abominable sins; as in the secund Wo ch. 9. 20, 21. In the third Period at entry of A. 1655. the seventh Angel sounds, and Judgment is exe­cuted with the third Wo on the Churches Enimies, wherby Gods mystery is fulfilled ch. 10. 9. As an Angel covered with a Cloud, having a litle Book opened which John swalowed; he foretels what shal befal the Ecclesiastic State in al three Periods. 1. The Church is built up under persecutions ch. 11. 1, 2. 2. 'Tis gloriously beautified with the Sun, having the Moon under foot, as despising al mundan things; and a Crown of twelv Stars (the twelv Apostles) on hir Head ch. 12. 1. 2. 3. The red Dragon raiseth many Heresies and troubles; but Constantin (as Michael) overcam him, and expeld Heathe­nism v. 9. In the secund Period, thes seven Synchronicisms are set forth. 1. The holy City trod down by the Gentils ch. 11. 2. 2. The two VVitnesses mourn in sack▪ cloth v. 3. to 10. 3. The VVoman fled into the Desart ch. 12. 6, to 14. 4. The ten hornd Beast blasphems God, and makes war with the Saints. 5. The two hornd drivs a pety ped [...]ing trade ch. 13. per totum. 6. The company of one hundred forty four thou­sand sing a new Hymn and liv blamless ch. 14. 1. to 6. 7. The VVhore of Babylon (or Papal Hierarchy) rides and rules the ten hornd Beast of free accord ch. 17. Herupon God forewa [...]nd hir by declaring his plagues and punishments ch. 15. and 16. but when no redres folowd, he past sentence to confound hir. [Page] Hence in the third Period, the Churches joy or ovation over hir Enimies total ruin is displaied: with hir wished peace or tranquillity ch. 19. Thes are the general Contents of al: but many mo important particulars relating to our times occur; which shal be summarily collected for the Churches comfort specialy the two Witnesses History ch. 11. and description of the seven Phials ch. 16. which two being of neerest concern­ment, shal be most accuratly agitated. For the first explicats the entrance of the third Prophetic part from the litle Book, com­prising al three Periods as an abridgment of the whol Revela­tion. It consists of two Parts: 1. What is reveled to John by word of mouth, how things shal obvene; as in the first Period at erecting the Church; in the secund under the Antichristian Vicar, by two Synchronisms of the Gentils calcitrating the holy City forty two months, and the Witnesses mourning one thousand two hundred sixty dais. 2. What is realy re­presented to him by a sudden change in Vision, at beginning of the third Period. Thes are the terms of our undertaken task.

In the first Period under the Dragons reign, the Son of God Exposition. causeth his Temple or Church to be built, the place of Sacri­fices be measured, and charily protects his Servants in thes A reed like a rod was given me, and the Angel said; arise, Rev 11. v. [...]. measure Gods Temple, and Altar, and them that worship therin. Sith then the building and gathering Christs Church, is com­mended by measuring the Jews Temple; the form therof must be considered, to attain the tru meaning of the Text. It stood 2 Chr 3. 1 3 4. [...] King. 6. 16. on Mount Moriah: the length sixty Cubits, bredth twenty, height one hundred twenty. It was divided into two parts: 1. The lower westly twenty Cubits long and twenty broad cald Sanctum Sanctorum (Holy of Holiest) into which the high Priest alone entred only once a yeer, 2. The forepart eastly fourty Cubits long and twenty broad, stiled Sanctum the Holy Place; wherto only Priests entred, termed here Gods Temple. Before it were two Courts: 1. The inner cald the Priests, wher the Altar for burnt Offerings stood, twenty Cubits square and ten high; which is here cald Thysiasterium. 2. The outer or great Court compassed with a whit Marble wal in [Page 180] circuit four furlongs or half a mile, which none but purified Israelits might enter; excluding al unclean Jews and Gentils. About this Herod walled in a large place for the unclean to­gether [...]zek 40. Z [...]ch. 2. 1. [...]. with Heathens. By this Temple the Angel represents the Churches condition: for by measuring is meant building and propagating: by the Altar the tru Professors persecution, to be slaughtered as sacrificed Sheep: but measured or bounds set, beyond which Tyrans cannot go til vengence overtake them. By thos that worship therin, Kings and Priests are meant, who are a Royal Priesthood in the inner Court.

Next folows the Churches State in the secund station of V. 2. Popery from A. 395. til A. 1655. into Synchronisms: 1. Of the Gentils treading the holy City under foot fourty two months: wherby Gods extern worship is implied, consisting in Ceremonies, which he rejects. Here we must refl [...]ct [...]on the Heathen Nations invasion: for from Constantins conversion til Theodosius died, the Church triumphed over the Gentils; and demolished the Dragons Idolatrous Temples: but im­mediatly the Barbarians broke in, wherby the holy City was trod on, & Antichrist had occasion to shew himself. For in stead of Idols (Saturn, Jupiter, Mars) Saints Images were gradualy introduced. 2. Of the two Witnesses prophecy in Sack-cloth, one thousand two hundred sixty dais: by whom is meant faith­ful Teachers and Rulers of the Church: which number of two is smal, yet sufficient to testify truth Deut. 17. 6, 10, 15, Mat. 18 16. John 8. 17.

The Angels Words (to my two Witnesses) imply, that he Vers 3. 4 5. 6. is the Son of God. They were clad in sack-cloth, but the Whore in Purple and Scarlet deckd with Gold, Pearl, and pretious Stones. Thes were two Oliv Trees and two Candle­sticks, Z [...]ha. 4 14. as Zerobabel and Jesua are described. If any Man wil hurt them, fire proceds from their mouth to devour their Enimies, who must thus be killed: as at Elias request fire from Heaven 2. King. 1 10. 12. consumed two of Ahaziahs Captains with their fifty Men ech. Thes have prower to shut Heaven, that it rain not during their Prophecy (as Elias also had) and power to turn Waters into Blood; and to smite the Earth with al plagues as Moses and Aaron had: wherby God declares, what Mercies he shewed [Page] his Servants of old; which he wil extend to Beleevers in the new Testament and wil giv them faithful Teachers like Jesua and Zerobabel to inlighten them as Candlesticks with pure Doctrin; and assist them as Oliv-trees with powerful con­solation beside zelous Eliahs and Elisha's, who shal oppose the Whore Jezabel, Baals Priests, and other persecutors: but at last a Moses and Aaron to bring them out of al affliction.

When they hav finished their testimony, the Beast which ascends Vers 7. Rev 17. 8. 11. from the bottomless Pit (viz. which rose from the Sea with ten horns, wherof the Angel saith, the Beast which thou sawest, was and is not, and shal ascend from the bottomless Pit) shal make War against them, overcom, and kil them. This Beast that was and is not, but is the eighth, and one of the seven; is the Hea­then Empire, wher the Dragon reigned, or was openly wor­shiped: but is not, being no more adored in public: yet ascends again out of the Pit by the ten honrd Beasts means, or kingdoms erected in the Empire; when a new holier form of Idolatry is established, and the Dragon with the Beast disguisedly afresh worshiped. This is the eighth Head, but one of the seven: for the Rider (the Woman-whore) in the divided Empire, governs the civil State: so the ten hornd Beast (or seventh Head) and Ecclesiastic Popish Regiment make one, as it were the eighth: but becaus the Woman sits as one Rider; therfore the two last forms (Ecclesiastic and Politic) are reckoned or re­puted one, as the Angel saith, the eighth is of the seven. Hence 'tis cleer, the Beast rising out of the Pit, is the spiritual Papal Government using the Temporal Sword of terren Princes: which Woman-Beast shal kil the Witnesses, or depriv them of Ecclesiastic preferments and Politic emploiments (cald a civil death) by persecuting Evangelical Professors (which is his own case) at the Popes instigation.

Their dead Bodies shal [...]ly in the Streets of the great City, spi­ritualy Vers. 8. caled Sodom and Egypt, wher our Lord was crucified. The City is Rome the place of persecution; as the Angel saith, Rev. 17. v. 18 the Woman is that great City which reigns over the Kings of the Earth, caled Babylon: by which name Viega, Bellarmin, and other Jesuits own Rome: but by the City and Streets the whol Popish Empire is designed; as 'tis elswher compared to [Page 181] a ten hornd Beast, and to a Sea with Rivers and Fountains. Rome-City and Papacy is spiritualy or mysticaly stiled Sodom, by reason of their Paederestia or unnatural sin, not only com­mitted, but commended in a privileged pamphlet penned and published by John de la Casa Archbishop of Benevent: as Isaiahs words intimat, Their countenance doth witnes against them; who declare their sin as Sodom, they hide it not. She is also like Egypt in blindnes and hardnes of Heart; beside their oppression of Gods People. She resembles Jerusalem in kil­ling the Prophets; refusing to receiv the Son of God: but re­jects, reviles, and crucifies him in his members, as every ey sees. A City hath sundry Streets and Papacy divers dominions: wherin the wars and persecutions for sixty yeers last past, must be exactly examined. The Oriental Antichrist (Turc) doth not persecut Christians for Religion: the Occidental (Pope) hath no Streets or Provinces under his power, wherin hav hapned any remarkable persecutions, sav only the Germam Empire or cheif Horn. This is that great Cities principal Street caled Ca­texochen the Street, being a bare Sceleton left of the West Empire or fourth Monarchy: having yet seven Heads (the seven Princes Electors) and ten Horns (the ten Circles or Provinces) as 'tis divided. In this Street we must seek the war and shal find it; if we weigh wel what is past since A. 1595. til now. For the Pope, since Luther began to reform, alwais aimed to extirp Gospel Professors; for which end he caled the Council of Trent: but this took no effect in Germany, til the crafty Jesuits incited credulous Princes by fraud, flattery, and calumby to persecut Protestants. Which began A. 1598. in Styria, Carniola, and Krain the success wherof ther and els­wher (specialy in Bohemia and Austria) is too wel known to the World: but the last act lacks to be executed in Silesia, which being finished, this war shal hav victory and execution end: at which time the three yeers and half are to begin, wher­in the Witnesses dead Bodies shal [...]ly in the Streets. This Au­thor seems to be a Silesian Minister living in Polonia; who draws al to the Meridian of his Country, and comfort of his exiled Brethren.

Som of the People, Kinreds, Toungs, and Nations shal see their Vers. 9. [Page] dead bodies three dais and half; not suffring them to be put in gravs. Thes are forren Nations met in the German war for Religion: but by a Treaty of peace, the Protestants were cir­cumvented, and liberty of Conscience denied, with al their pro­per privileges, which produced manifold miseries. Hence it appeers that the three annal dais and half (before the appointed one thousand two hundred sixty terminat) can agree to no other; but when the said Silesian pacification shal be finished, persecution stinted, and expeld Evangelists restored; al which shal be at end of An. 1655. Most Expositors refer the last words of not putting them in grav, to their Enimies despite, who bar their burial: but they are used or uttered tropicaly (as their quickning or rising must be taken civily) not properly or literaly: for their Enimies are caled they that dwel on Earth. So forren Nations wil not wholy lay down the Sword, but cast a watchful ey on al emotions in Germany, and not per­mit Protestants to be totaly destroied or laid in grav under­ground, as he perswads them to doo.

They that dwel on Earth (Papists who hav their Heaven here, Vers. 10. for the just are strangers or Sojourners) shal rejoyce over them, make merry, and send g [...]f [...]s one to another, becaus thos two Pro­phets tormented them that dwel on Earth. They are said to tor­ment, becaus they scan or sift their Enimies Doctrin and Con­versation by the touchstone of Gods VVord, cross their gross 1 Kings 18 17 Idolatry, and exprobrat their filthy Sodomy. So Eliah and Michah tormented Ahab: Jeremy the Priests and Pseudopro­phets: Jer. 27. 9. 14. Amos 7. 10. Mat. 8. 29. Amos the People: Christ the Devils. This their Foes nickname Sedition to color their own oppression.

Thus far John writes what the Son of God declared by word of mouth; wherby a sudden change insued in the Vision, re­presenting a like alteration in the Empire. For he sees what af­ter the end of three yeers and half befel the witnesses; and what unexpected events shal betide. Here the last period begins An. 1655. when al the Gospels Enimies are quelled, and tru peace to Gods People redintegrated.

After three dais and half, the Spirit of life from Godentred Vers. 11. into them. Thos dais expire An. 1655. when the treading on the holy City fourty two months, the VVitnesses mourning [Page 182] one thousand two hundred threescore dais, the VVomans abode in the Desart so long, and the Beasts blaspheming fourty two Months conterminat or expire at once together. Then also the term of Nebuchadnezars Image▪ and period of al four Mo­narchies Dan 7. 12. 25. D [...]n. 12. 11. for a time, times, and dividing of time shal concur: as also the one thousand two hundred ninety dais of abominati­on which makes desolat, being al tru synchronicisms. Ezekiel Ezek. 37. 14. hath a like expression, wher God on the Jews behalf, at Baby­lons Captivity saith, I wil put my Spirit in you, and ye shal liv, I w [...]l put you in your own Land. The like God wil doo to al exiled Professors, restore them by unthought of means to their own Land, and render their functions: yea giv them greater dignities then ever they had before. They stood on their feet, or possest their Places and Stats: but great fear fel on al that saw them. Papists had great joy at the issu of this war: but shal now tremble no less, when the exiled reposses [...] their hereditary Fortunes and honorable Functions. A life­ly exemple herof is extant Wisdom 5. worth reading or re­view. See Wisd. 5.

They heard a great voyce from Heaven saying, Com up hi­ther. Vers. 12. They shal ascend in a cloud, and their Enimies shal see them. Heaven signifies the Church: the voice implies, that af­ter three yeers and half God wil rais a chief Protestant Poten­tat as a Patron, to the Papists terror; who shal open a free cours to the Gospel: caling aloud by his Diploma or Letters Patents to al Exiles; Com up, resum your pristin prefer­ments and emploiments. So they shal suddenly ascend in a cloud to their charges, with great glory and authority. Their Enimies who before exulted at their afflictions, inflicting al sorts of plagues; shal fare as Jeremy threatned Chaldea and Baby­lon, Jer. 50. 10. 1 [...]. that al which go by shal hiss at them.

At the same hour was a great Earthquake, and a tenth part Vers. 1 [...]. of the City fel: viz. a fearful Commotion or Combustion in the Empire: but a tenth part intends either the whol Papacy, or one of the Empires ten streets, or Rome City, which is now but a tenth part of what it was, as Lipsius provs. In the Earth­quake [...]. 3▪ Admirand. (or war) were slain seven thousand Men (or a mighty multitud) but the remnent were affrighted, and gav glory to [Page] God. The rest of Papists stood amazed, and acknowledged Gods just judgments on them.

The s [...] und Wo is past. This imports not as if al were ended Vers 14. at Romes destruction and the rest precited; but intimats speci­aly Rev. 8 1 [...]. Rev. 9 1. to 19. the Turcs ruin: For an Angel flying through midst of Hea­ven cried, Wo, Wo, Wo to the Earths Inhabiters, by reason of 3 An­gels trumpets yet to sound. The first hapned by Sarrasens, the next by Turcs, as generaly granted: whence thos words ( the se­cund wo is past) are unanimously interpreted, that instantly after Romes ruin, and the German Empires revolution, the Turcs East Empire shal fal. Behold, the third Wo coms quickly; al three fal on the Empire, but the last ensues.

The seventh Angel sounded, and Voices in Heaven said, the Vers. 15. 16. 17 Kingdoms of this World are becom the Lords and his Christs, who shal reign for ever. Here begins the seventh or last plague poured on Babel, wherin the Evangelical Churches great joy is briefly described: becaus they hav got a good Head, Rome de­stroied, Germany revolted from Popery, and the Turcs Empire ended. This joy is set out by John Rev. 19. as David reflects on it Psal. 93. 1. Psal. 97. 1. Psal. 99. 1.

The Nations (Papists) were angry, and the wrath is com to Vers. 18. 19. cut off or destroy them. This act is confirm'd by a duple sign: 1. Gods Temple was opened, and ther was seen the Ark of his Testament. 2. Ther were Lightnings, Voices, Thunders, Earth­quake, and great Hail. The contents wherof are elswher ex­plicated, wher the Son of God with Celical Armies appeer on whit Horses: but the Beast and Kings of the Earth are utterly Rev. 19 11 to 21 destroied. The time of the dead to be judged, and that thou shouldst reward thy servants the Prophets, Saints, and them that fear thy Name; and shouldst distroy thos which destroy the Earth. This Judgment is darkly described, being before caled the my­stery Rev. 10 4. 7. of God, and uttered by seven thunders, which must not be writen. This is also after rehearsed in Christs thousand yeers reign, which the Author declines to define, yet inclines to it. Rev. 20 4. 5 6. As in the secund part of Apocalyps, seven Judgments are given on the Roman Empire by seven trumpeting Angels in the se­cund Period; so here in the third are described seven Plagues to be poured out by seven Phials on the same. The seventh at [Page 183] end of the one thousand two hundred threescore yeers concurs with An. 1655. and fils up Gods wrath. The seven Plagues fel on the Politic State presaging its fal: but the seven Phials are poured on the Ecclesiastic too, declaring both their punish­ments. Thos began An. 395. but thes under the sixth Judg­ment, a litle before the total final ruin. The seven Plagues pro­ced from the Lord holding a Cup of red wine, who poured it on his litle Flock: but now the ungodly shal drink the dregs Psal. 75. 8 9. wrung out, as David denounceth. Thos seven Angels with the Rev. 15. 5. 6. 7. seven Plagues, cam out of the Temple of the Tabernacle of the Testimony in Heaven: and one of the four Beasts (the Lion of Juda) gav the seven Angels seven golden Phials ful of Gods Wrath: the event or effect folows.

I heard a great voyce out of the Temple saying to the seven Chap. 16. V. [...] Angels, Pour out the Phials of Gods wrath on the Earth: viz. Earths Inhabiters, who rejoiced at the Beasts Victory: or on the whol world, which wandred after the Beast, worshiping Rev. 13. 3. 4. both Beast and Dragon: so the Popish Empire is plainly un­derstood.

The first poured his Phial on the Earth, and ther fel a noisom Vers. [...]. grievous sore on the Men which had the Beasts mark, and them which worshiped his Image. Earth implies the whol Empires extent: but reflects on the peaceable part, and on the Beast coming out of the Earth; which is the Pope and his Clergy: who prevail not by open Power, as the Sea-bred did by war; but crept in slily and softly as grass grows out of the ground without nois or notice. This Phial was poured at time of Re­formation: but when tru Professors opposed Papists, repro­ving their fals Doctrins and foul deeds: a noisom sore of fierce wrath, hate, and enmity fel on the Men so marked against al Protestants, sith they could not seduce them by words or wiles, nor subdu by the Sword.

The secund poured his on the Sea, which becam as blood of a Vers. 3. dead Man, and every living Soul in the Sea died. By Sea is pointed out the ten hornd Beast rising from the Sea, & his trou­bled state; which fel on al parts (specialy Germany) with much bloodshed: and al Men ingaged in the war through the Pro­vinces, died in that Flood of waters.

The third poured his on the Rivers and Fountains of Waters, Vers. 4. which becam blood. VVaters, both in Scripture and among al Authors, signify Kingdoms: the Roman Empire is compared Rev. 17. 1. 18. to a Beast with ten horns, and to a City with streets; but here to a Sea with Rivers, which are the Popish dominions: for the great VVhore sits on many waters: the Fountains are Kings with their Peers and Parlements: but how this Phial hath bin poured on Great-Brytain, and the Head-spring becom blood stil sprouting out, is evident to al Men: but though thos that are the Voice or Trumpet in thos actions cannot be excused; yet we must say with the Angel here, Lord, thou art righteous, Vers. 5. becaus thou hast judged thus. How France feels Gods wrath of the third Phial, and how much more it may, time wil disco­ver. Vers. 6. For they hav shed the blood of Saints and Prophets, and thou hast given them blood to drink, being worthy. This more particularly concerns France, wher such floods hav been shed within a hundred yeers last past: but how other Realms shal fare, time wil revele.

I heard another from the Altar say, even so Lord God Al­mighty, Vers 7. tru and righteous are thy Judgments. This voice ca [...] from the Thyasterion, wher Martyrs Souls incessantly prais God.

The fourth poured his on the Sun, who had power given to Vers. 8. scorch Men with [...]ire. Most Expositors understand the Sun of Righteousnes, wherwith the woman is clothed: but this re­pugns the plagues poured on the Popish world or Earth, oppo­sit to the Church-Heaven, Gods faithful Children, wherof the Lord Jesus is Head: so we must serch what Sun signifies els­wher in the Apocalyps. The Sun becam black as sackcloth of Rev. 6. 12. hair: which imports the ruin of Imperial dignity in Hea­then Church-Heaven by Constantin. The Suns third part w [...] Rev. 8 12. smiten: that is, the old Empires smal remaining splendor shal vanish. An Angel stood in the Sun: meaning a potent Evan­gelical Rev. 19. 17. Rev. 21. 23. Prince gathered Forces against Papists. The City had not the Sun or Moon to shine in it: or needs no temporal Po­tentat to govern it. If we compare thes texts with the Sun here, it must import the Supporter of the Pop [...]sh State, who givs splendor and strength to al, as the Sun doth in Nature: [Page 184] for he had power given to scorch Men with fire, even thos of his own side.

Men were scorched with great heat, and blasphemed Gods Vers. 9. name, which hath power over thes plagues: but repented not to giv him glory. When the Sun or Supporter of Papacy shal ly down to rest, Gods wrath wil extremly blast Papists: the Lord Psal 21. 9. shal make them like a firy Oven; yet wil they not relent to giv him glory, but blasphem his name st [...]l.

The fifth poured his on the Beasts Seat, whos Kingdom was Vers. 10. 11. ful of darknes: and they gnawed their toungs for pain. They blaspemed the God of Heaven, but repented not. So soon as the ten hornd Beast rose from the Sea, the Dragon gav him his Power and Seat of residence, Rome, which he retained with the two hornd Beast, like Hippocrates twins, ever since, and reign over the Kings of the Earth: but now by the fifth Phial his Kingdom is darkned, yet not quit demolished or dissolved, which shal be doon at pouring out the last Phial.

The sixth poured his on Euphrates great River, and the water Vers. 12. was dried up to prepare the way of the East Kings. Euphrates signifies the Turcs which border on it: but drying up the wa­ter implies their ruin or overthrow, as the Prophets use that phrase Isai 19. 5. Isai 44 27. Jer. 48. 34. Jer. 50▪ 38. Jer. 51. 36. Ezek. 30. 12. Ezek. 31. 4. the drying up is a preparation to the great work which shal be performed at pouring out the seventh Phial: for as the red Sea was divided for Israel to pass, Exod. 14. 12. Josua 3. 17. when Pharaoh pursued; and Jordan dried up for them to go into Canaan: So here Euphrates is mysticaly dried (i. the Turcs destroied) to make way for the East Kings, meaning the Jews conversion. Next folows the seventh Phial, the seventh Angel sounded, the seventh plague (or third and last wo) fel on both Beasts which sit in the City sited on seven Hils, caled seven Heads; the preparativs thus pourtraied.

I saw three unclean Spirits like Frogs com out of the Dra­gon, Vers. 13 14. Beasts, and fals Prophets mouths: thes are the Spirits of Devils working miracles, which go forth to the Kings of the whol World, to gather them to the battle of that great day of God Almighty. Al three are Companions or felow Commo­ners, which stick close together; and now at end of their reign [Page] send abroad Agents or Ambassadors (croking Spirits) which work miracles. For when Rome the Popes Seat, and Turcs Em­pire shal be suppressed, and Jews converted; the Devil, the whol Papacy, and fals Prophet seing their end at hand, wil stir every stone, and send out their chief Emissa­ries to al Popish Princes, perswading them to rais war against Protestants in that great day of Almighty God. The time of Constantins subduing the Dragon and supplanting Idolatry, is Rev 6. 17. cald the great day of Gods wrath: but this (when the Beast with fals Prophet are to be cast into a firy Lake, and Dragon shut up in the bottomless pit) stiled the great day of God Al­mighty; being before termed the time of the Dead that they shal be judged: but by the Prophets, Apostles, and Christ cly­ped Rev. 11. 18. Catexochen, That Day, which he spares to explicat.

Behold, I com as a Theef: blessed is he that watcheth and Vers. 15. 16. keeps his garment, lest he walk naked, and they see his shame. He gathered them into a place caled Armageddon. This is the sudden pouring out of the seventh Phial and Plagues on the Papacy, for which Men are warned to watch: but the place of Papists Rendevous caled Armageddon (Mountain of Lamen­tation) 2 Chr. 35. 24. 25. alluding to the place wher good King Josiah was slain and much bewailed: which argues that Papists shal mourn for the issu of this war, as the Jews did for that direful defeat at Megiddo.

The seventh Angel poured his into the Air: and a great Voice Vers. 17. cam out of Heavens Temple from the Throne saying; It is doon, The preceding Phials were poured on particular Places or Per­sons (1. On the Popish State and Religion in common: 2. On the Politic State by the German war: 3. On peculiar Popish Kingdoms and their Heads: 4. On a strong Pillar of Papi­stry: 5. On Rome City: 6. On the Turcs Territories) but this Eph. 2. 2. last universaly on the Air or whol Body, and Satan Prince of the Air with al his Spirits; becaus he is worshiped together with the Beast. At pouring out of which Phial, the time draws nigh Mat. 24. 28. foretold by Christ of his coming to Judgment.

Ther were Voices, Thunders, Lightnings, and so great an Vers. 18. Earthquake, as was not since Men were on Earth; so mighty and great. Here begins the Execution on the Devil and his Ar­my, [Page 185] with his Vicar and his Dependents; even on the whol Pa­pacy and its Kingdoms. In the Air are heard terrible Voices, Thunders, and yellings of Devils: on Earth War and rumors of War: in al parts Tumults, Seditions, Insurrections, Massacres, and horrid Bloodsheds, such as never were heard of before.

The great City was divided into three parts. Rome City is spe­cified Vers. 19. in the sixth Phial; but here the whol Papal State signified: which is shared among three Chieftains, typified by the triple Crown, the Dragon, Beast, and fals Prophet: For thes gene­rals shal levy or lead forth the Battle, as ech severaly raised their Forces before, and now join ready to fal on. But with what success? The Beast and fals Prophet being taken, are cast Rev 19. 10. a [...]ife into a burning Lake of brimstone; but the Dragon (Ge­neralissimo) shut up in the bottomless pit for a thousand yeers. Rev. 20. 1. 2. The Cities of the Nations fel: that is, Idolatry, Sodomy, and other abominations practised under Popery are altogether abo­lished.

Great Babylon cam into remembrance before God, to giv hir Vers. 20. the Cup of Wine of his fierce Wrath. God sat stil long, seeming to take no notice of the Beasts blasphemy and tyranny: but when the prefixd time of fourty two months expired, remem­bers hir, fils ful the Cup of Wine of his fierce wrath, and punish­eth after hir demerits. Every Iland fled away, and the Mountains were not found: viz Al that depend on the Papacy (the remotest Iles and loftiest places by Land) shal [...]ly away, va­nish, be vanquished, and seen no more.

Ther fel on Men a great Hail from Heaven, every stone Vers. 21. about a Talent weight: and Men blasphemed becaus of this plague; for it was exceding great. Thes great H [...]lstones denot Gods grievous punishments; the weight of a Talent, his hea­viest Judgments: yet Men ceased not to blasphem his holy name. Here the Author ends his Explications; but answers sundry scruples, doubts, and difficulties emergent; which shal be curtly explained. In this deep dark discurs divers Objections occur, which wil require debate and resolution.

1. Whether the Text not torted, but literaly or tropicaly Doubts. referred to the times, hath bin rightly unfolded? 2. Whether the Figures or Images which make thes mysteries obscure, be [Page] cleered by other places of the Apocalyps and Prophets, from whom they are taken and applied to Things, as the Text and Times require? 3. Whether what is past or now in acting, should be serchd in the Acts of the Roman Empire, to see what may be more sutably applied another way, without disturbing the method o [...] harmony? 4. Whether the Text doth tel what is to be expected at end of Gods determined time, on the fourth Monarchy and Papacy? viz. when the fourty two months or 1260. yeers expire.

Hence riseth a main rub, whether the Epoche or beginning Answer. of thos 1260. yeers be rightly related to An. 395. at Theodo­sius death? This is proved in the previous Prophetic Key, by certain characters or marks to be summarily repeated. 1. Be­caus Daniels Epoche of 1290. dais fals exactly on An. 365. when the Temples grand desolation hapned under Julian: so the 1260. must com 30. later An. 395. sith they shal end to­gether. 2. Becaus at the Empires bipartition An. 395. the Ro­man Eagle got two wings, and the Barbarians broke in; dri­ving the Woman into the Desart, wher she must be fed three times and half, or one thousand two hundred threescore annal dais; the period wherof fals An. 1655. 3. Becaus the treading of the holy City (or Church) fourty two months, begins at that Invasion, and ends alike. 4. Becaus at that Invasion, the ten hornd Beast rose from the Sea, and soon clipped the Eagles wings: that in threescore yeers ( An. 455.) al ten horns or Kingdoms visibly appered. Hence Authors date the Prolog of the Empires decay at Theodosius death: and Ecclesiastic wri­ters from St. Pauls words agree, That Antich [...]st shal arise, [...] The [...]. 2 6 7. when the Empire begins to fal: generatio un [...]s, est corrupti [...] alterius: So Tertullian, Iren [...]us, and many mo define. 5. Be­caus the two hornd Beast (west Antichrist) cam out of the Earth silently An. 395, when he assumed a primacy or preemi­nence both in Civil and Spiritual affairs; which he never before arrogated over other Church [...]s. For Aeneas Sylvius (after­w [...]rd Epist. 28 [...] Can. [...]6 Pope) writes, That til the Nicen Synod, smal respect was shewed the Roman Sea; but every one lived to himself. In the third Carthage Council An. 390. a Canon passed, That the first Bishop shal not be stiled chief Priest or Prince of [Page 186] Priests, but Bishop of the first Sea. For Innocent, first A. C. 404. usurped authority over Princes and Prelats (as Presbyters wil hav suprem Magistrats submit to them like Sheep to their Shepherds) who Excommunicated Arcadius Emperor of Constantinople, and removed Chrysostom the Patriarch: busily bestirring to get a primacy over al African Churches. His suc­cessors ( Zosimus, Boniface 1. Celestine 1.) attempted the like Hist. l. 7. c. 3 [...] aspiring, as Socrates storieth: but Siricius first forbad Priests to marry, which St. Paul cals the Doctrin of Devils. 6. Becaus the two Witnesses at end of thos one thousand two hundred sixty yeers shal be subdued and slain, but two accidents shal befal after the seventh Trumpets sounding ( Romes dest [...]uction, and determination of the secund Wo) so that haply the Wit­nesses shal be raised (he flatters himself and his Brethren) be­fore A. 1655. for smal circumstances are not regarded in great Prophecies.

Hereto may be added som new Arguments: 1. St. Austin Proofs. writes, how the Gentils reported that St. Peter prophecied Christian Religion should dure but 365. yeers; which he re­puted a Heathen fiction: yet haply he predicted the continu­ance without interruption should be so long. For Christ at 30. yeers was baptized and began his Minist [...]y: which being added to 365. foretold by St. Peter, make 395. at which time Antichrist appeered, the holy City was calcitrated, the Wit­nesses mourned, and the Woman fled, as is plainly prespeci­fied. 2. That the 6000. yeers of the Worlds durance from the Creation (equivalent to the six dais works, every day 1000. yeers) expire next yeer 1655. which he strangely strivs and strains to justify: but that Rabinical prediction is a frivolous fiction, and his computation a ridiculous distortion; for that 6000. yeers fals short A. 1655. about 315. yeers by the best accompt. 3. The yeer of the Flood began A. M. 1656. which concurs with A. C. 1655. complet or 56. current; when the Dan. 7. 11. Rev. 19. v. 20. Churches Enimies shal be destroied with fire, as the old World was by water: this indeed is a brat of many Mens brains, which haply Men shal shortly see dashd against the Stones. 4. The Roman Monarchy initiated when the Suns Eccentricity was greatest: whence Astrologers ( Aueis nulla fides) infer, that it [Page] shal end when 'tis least; which som refer to last yeer 1653. but this bare guesse is notum per ignotius. 5. The Turcs hav two Prophecies (to be read in the Author) touching their Empires expiring: that this young Achmet the secund (Son to Ibrihim) shal be the last Emperor. For surely strange al­terations hav hapned since Achmets death A. 1617. who con­trary to custom having three young Sons, caused his Brother Mustapha to succed, a precedent never known before: but he after nine Months reign deposed, and Achmets eldest Son Os­man set up: whom the Janizaries strangled with his Wife and two infant Sons A. 1622. Next succeded his Brother Morat or Amurat the fourth who died Issuless A. 1640. and after him Ibrihim (or Abraham) whom the Janizaries also bow­stringd with his three Wifes A. 1648. but advanced his sole Son Achmet aged six (now twelv) yeers: who reigns at their de­votion or disposing; and is like to be the last, if such fopperies be worthy of faith.

By al which premisses 'tis probable: 1. That the two Chro­nicisms Inferences. character (1290. and 1 [...]60.) are incident to A. 365. (of Julian) and 395. (of Theodosius) as foresaid. 2. That the Terminus a quo of Daniels 1290. yeers, can be applied to no other then A. 365. when God blew up the foundations of Jerusalems Temple. 3. That the Epoche of thos 1260. yeer [...], must be referred to A. 395. becaus both numbers necessarily expire together. 4. That the ten-hornd Beast began from A. 395. til 455. becaus the Eagle got two Wings A. 395. and his ten horns appeered A. 455. 5. That in al Roman Histo­ries, no yeer sutes so semblably to al Characters as 395. Erg [...] we may stick to it and expect the event A. 1655. specialy sith killing the two Witnesses eventualy provs the thing. Som are shy to put a Period of thes Prophecies so precisely at A. 1655. but let such consider: 1. That the Angel held up his hand to Dan. 12 7, 11. Rev. 10 5, 6, 7, Heaven and swore by him that livs for ever, it shal be for a time, times, and half, or 1260. yeers, and from the Temples abominable desolation to that time 1290. 2. That the Son of God lifted his hand to Heaven, and swore by him who cre­ated Heaven, Earth, Sea, and al things in them; that time shal be no longer, or ther shal be no delay, nor any time intervene: [Page 187] But at the seventh Angels voice or sound of his Trumpet, the Rev. [...]. 18. mystery of God shal be finished, as he declared to his Proph [...]ts. Thes things saith the Son of God, whos eys flame as fire and his feet like fine Brass. Thes things saith he that is boly and tru, that Rev. 3. 14. hath the key of David &c. Thes things saith Amen, the faithful tru Witnes, and beginning of the Creation of God. Who then wil not beleev him? Sith then according to Gods decree An­thichrist shal rage or reign but three times and half or 1260. yeers (which terminat at end of A. 1655.) Let us look up and Luk. 21. 28. lift our heads on high, for our redemption draweth nigh.

Ob. Som Objections occur: such meer mysteries may not be pried into, specialy of things yet to com: for divers deep Divines and solid Scholars hav been lost in this labyrinth: Ergo it should remain as a book sealed til the event or accomplisHment be reveled: as Christ to his Disciples curious question of Isra­els kingdoms restauration answered, 'tis not for you to know the Acts 1. 6, 7. times and seasons which the Father hath put in his own power, much less for us.

Sol. The Apocalyps is ful of dark deep mysteries, which wil [...]y hid til the event detect them, by applying Histories to see or search the effects therein meant or mentioned, yet it folows not that we must lay it aside, and not inquire what is already accomplished or shortly to be expected; specialy touching the time when the Churches Enimies shal be destroyed and it resto­red to rest, for Daniel observed by Books what the Lord told Je­remy, Dan. 9. [...], Rev. 1. 3. that he would accomplish seventy yeeres in Jerusalems desolation: and John saith, Blessed is he that reads, and they which hear the words of this Prophecy, to keep the things writ therin, for the time is at hand. 'Tis a book of memorable Acts, which foretels what shal betide Gods Church and the Empire under which it subsists: being writen to be read, and such stiled blessed as read it, for many things are already fulfilled, and by comparing thos past with the Apocalyps, we may the better descry what to look for yer long: but he that forbears to read, or is not versed in Roman Histories, nor knows how to distinguish Revolutions or Changes, but confounds Apoca­lyptic numbers, making many Epoches (wheras they synchro­nize, containing only Relativs and correlativs) or carelesly [Page] slights the numbers as an arcane mistery; to such it remains a Book unopened ful of obscurities: Is qui nil dubitat, nil ca­pit inde boni. Men must dig Diamonds out of Rocks, and never be daunted or deterred with difficulty: many learned hav mi­stook for thes causes. 1 Most primitiv Interpreters apply things to their times which had no relation, and som modernists fo­low their steps (as wild Gees doo their leaders) misleading o­thers out of the way. Secondly, a right method is not used: for in the Apocalyps al things are orderly set, as they shal befal; the synchronisms folowing one another, and revolutions exa­ctly distinguished; as Histories doo in describing human a­ctions and affaires: but too many Expositors pervert this cours, thinking to set things as succeding one another, which being Relata belong to the same time: Who place before Ba­bylons fal what shal be after, not knowing wher they stick, nor how to wind out. Thirdly, they confound the Civil and Ec­clesiastic State, oft applying Monastic matters or Antichrists actions to Monarchic, and contrarily. Yet that the Revela­tion shall remain a Book sealed or shut up, repugns the very Text: for the seven Epistles were never sealed, the Lamb o­pened the sealed Book: the other was a little open one: and Rev. 10. 2. 8. Rev. 22. 10. at end an Angel saith to John, Seal not the Prophecies for the time is at hand.

Now tho Daniel was bid to close his Prophecy, yet was it Dan. 12 4. 9. but til the time of the end: for it was unsealed after by Johns Revelation. Christ spak of times and seasons occasioned, that John 2. 4, 8, 9. 'tis not for men to know what God conceals: as he said to his Mother, my hour is not yet com: yet soon supplied the Wine out of Water. Here we tak time in general, which is deter­mined on Antichrists blasphemies and tyrannies, in what yeer it shal begin or end (which God hath reveled, as is shewed) not month, day or hour, which the Father keeps in his own power: So tho no infallible certainty in al circumstances can be had; yet many most pregnant conjects are prefined.

Ob. The chief O jection is, that al Divines and Statesmen set the period of the fourth Monarchy and Papacy at Christs secund coming either to reign a thousand yeers (as Chiliasts cry) or to judg al fl [...]sh (which Master Mede makes one day [Page 188] or time) but there is no certainty of confining the Catastrophe to A. 1655. Ergo 'tis presumption for you so to doo.

Sol. The Apocalyps mentions no such matter, but clean con­trary: Rev. 19. 1. to 20. for upon Romes destruction great joy was heard in hea­ven, and the Son of God (who at opening the first Seal went forth to Conquer on a whit Hors) appeers again on the same, whom the Armies followed on whit Horses, clad in clean whit linnen. Thes are Martyrs, who having whit Robes given them, Rev 7 14. cam out of great tribulation and washed their robes; being caled, chosen, and faithful. Against them the Beast and Kings of the Rev. 17. 14. Earth made war: the issu wherof was, that the Beast and fals Prophet (Empire and Popedom, or rather popish Clergy and Pope) shal be cast alife into a Lake of fire burning with bri [...]stone: Rev 20. 1, 2, 3. but the Dragon had Quarter, who is only shut or sealed up in the Ibid. v. 11. to 15. bottomless pit for a thousand yeers that he should deceiv the Nati­ons no more, nor excite them against the Church. In the inte­rim Gods faithful Children hav rest; but the last judgment is described afterward: hereto agrees Daniel's Image represent­ing Dan. 2. 34 35. the four Monarchies, til the stone smot it on his feet (which was not when the fourth began, for feet and toes were not then til the end thereof) and broke it in peeces, but the stone becam a great Mountain or Kingdom (when al four Monarchies are grinded to dust) which shal break in peeces al the rest. Daniel in this Monarchic Vision beheld til the Dan 7. per totum. Thrones were cast down, and the Antient of dais sat (not for the last universal Judgment, for that is committed to the Son, but in particular over the Churches Enimies in the fourth Monarchy and Papacy) which Daniel saw til the Beast was [...]lain, and his Body given to the burning flame, and the power of the other Beasts cam to an end for a term was set how long e [...]h should last: and the Saints shal be given into the fourth Beasts hand (so long as the Whore rides the B [...]ast) til a time, times, and dividing of time: but at end of these three times and half, the judgment shal sit, and his power totaly abo­lished; yet the World not destroyed: but al kingdom, do­minion and greatnes under Heaven given to the Saints of the most High▪ whos kingdom is everlasting, and al dominions shal serv him. Saint Paul's words ( The Lord shal destroy him 2 Thes 2. 8. [Page] with the brightnes of his coming) are expounded in the Apoca­lyps: but it seems the two judgments ( ch. 19. and 20.) are Rev. 19. 11. &c. different, and not reduced to one self time; sith one thousand yeers intervene; for the two great Guests (the Beast and fals Prophets) are lodged in a Lake of fire and brimstone: but their Host the Devil associated to them a thousand yeers after at end of the World, when the last judgment is immediatly held: Weigh al wel, and God giv thee wisdom unto Sal­vation.

The Author intimats, that Christ shal com to destroy the Churches Enimies A. 1655. finito, and bind the Devil in chains a thousand yeers; at end wherof he shal judg the World: yet protests he wil not presume to penetrat too far into thes secret sublime mysteries, which he borows from Ma­ster Mede. He exhorts us out of the Apocalyps, to address our Rev. 3. 20. 21. ears and hearts to the Son of God: Who stands at dore and knocks saying: If any wil hear my voice and open dore, I will sup Rev. 1. 3, 6, 8. with him and he with me: to him that overcoms wil I grant to sit Rev. 22. 7, 14. with me on my Throne: as I overcam, and sat down with my Father on his Throne. Blessed is he that keeps the sayings of this Books Prophecy: nay blessed are they that doo his Command­ments, that they may hav right to the Tree of life, and enter the Gates into the City. To him which is, was, and is to com, the Al­mighty, be glory and dominion for ever, Amen.

The sum of al his Explications is: 1. The last act of Refor­mation Summary. and releas of Protestants in Silesia Rev. 11. 7. 2. The three yeers and half, when the Witnesses bodies ly in the street Ibid. v. 8, 9. 3. The continuance of war in thos Kingdoms, til the Martyrs innocent blood be avenged. 4. The sudden fal of a strong Pillar or Protector of the Papacy. 5. The exal­tation of an Evangelical Head or Protestant Patron. 6. A Reformation in Germany. 7. The destruction of Rome City. 8. The end of the Turcs Empire Rev. 11. 14. Rev. 16. 12. 9. The Jews Conversion Ibid. 10. The Papists sedulity to gather their utmost forces Rev. 16. 13. Rev. 19. 16. 11. The total ruin of al the Papacy Rev. 16. 18. 21. Rev. 19. v. 20. 21. 12. The fulfilling of Gods mystery Rev. 10. 7. Wherby the Devil is shut up in the bottomless Pit: the Son of God takes [Page 189] possession of the Kingdoms: the Church fares in peace and tranquillity: al which he writes to comfort his afflicted Coun­trimen, and draws al Chronical lines to one Center of A. 1655. as the common gulf: which is a conjectural crotchet, no certitudinal conclusion, wheron Men may rely. One yeer and half wil bewray the verity or vanity therof to Gods glory and Mens satisfaction: who must stil wait and watch; but not sift or serch into his secret hidden Counsils. The fu­ture contingents which he proposeth to be shortly expected A. 1655. are thes: 1. Romes final ruin: 2. The Papacies total confusion: 3. The Jews conversion: 4. The Turcs Empires abolition: 5. The Churches restauration: 6. Christs read­vention: al which materials he hath from Mr. Mede.

Neither of them handle the Lambs mystical mariage with Rev. 19 7. his spiritual Spous: which Dr. Preston compares to civil car­nal Nuptials in [...]iv respects. 1. As Parents consents is requisit in the contract: so God the Father hath freely given his Son to us, and us to him. 2. Both Parties must mutualy consent to be wedded: so Christ the Husband (as the Man stil is Sui­tor, tho the Woman most needs it for hir perfection) first in­vites us to this match; and the holy Ghost prepares our hearts to intertain it. 3. Both make a Covenant: Christ on ever­lasting one, to bestow himself and al that is his (salvation, re­mission of sins, grace glory) on us; if we giv our selfs intirely to serv him. Thes are but the Espousals: 4. Ther folows a solen union or celebration of Mariage betwen both: which is doon in Baptism, when as we promiss in We [...]lock to take ech other renouncing al other; so here we vow by word of mouth or sureties, to forsake the World, Flesh, and Devil with al their Works, cleaving soly to Christ both in prosperity and perse­cution; and keep our Souls chast to him, not prostituting them to unclean lusts or service of any Creatures. 5. The Nuptial consequents correspond in both, which is an inseparable union of hearts, and communion of goods: my Beloved is mine, and I his: what Christ hath is made ours, and our his: our debts becom his, as al his riches, righteousnes, honors, and privileges ours by imputation. O what a blessed condi [...]on is it to say with the Spous in the Canti [...]les, I am my Beloveds, and his de­sire C [...]nt. 7. 10. [Page] is toward Me? He feedeth me among the Lilies: O let his pretious Blood make my scarlet sins so whit as Wool, or as the Snow in Salmon. In this peece are mo tedious repetitions then in al the work els: which is doon purposly to make it more obvious or perspicuous unto every common capacity. Quae placuere semel, decies repetita placebunt.