Position 1.
The Seales & wth in ye seventh Seale the Trumpets are distributions of time wch succeed one another orderly wthout any interruption or interfering.

This Position follows from ye     Rule because in ye Vision as it appeared to St Iohn ye Seales were opened & ye Trumpets sounded one after another in order & ye contents of every Seale & Trumpet are in this book \of the Apocalyps/ described in ye same order wthout any interfering or real interruption. And further, as an indication of orderly succession of all ye rest, ye succession of ye four last is described in express words. ffor between ye 4th & 5t Trumpet an Angel proclaimed Wo becaus of ye three angels wch were yet to sound. And ye fift & sixt Trumpet are succesively joyned by this expression between them, One wo is past & behold there come two more woes hereafter And so ye sixt & seventh are joyned by this, The second Wo is past & behold ye third wo cometh quickly.

And as for ye subordination of ye Trumpets to ye seventh seale, that I suppose is plain enough, since they are ye immediate consequences of opening that Seale. ffor as soon as it is opened ye Trumpets are given to ye seven Angels in order to their sounding.

I said yn ye seales & Trumpets are described after one {another} without any reall interruption, but this is to be <2r> understood wth this limitation yt ye seventh chapter be esteemed as a Parenthesis between ye sixt & seventh Seale; & ye tenth chapter & 13 first verses of ye eleventh also a Parenthesis between ye sixt & seventh Trumpet. ffor these were inserted into ye continued narration of ye Seals & Trumpets for a singular reason to be explained hereafter & make no more then a verbal interruption of their continuity. For it is manifest yt ye things declared from chap 10.1 to chap 11.13 end together wth ye sixt Trumpet becaus at ye end of them is added: The second wo is past & behold ye third wo cometh quickly. And so ye seventh Seal manifestly begins together wth those things described in ye seventh chapter becaus ye hurting of ye Earth & ye Sea & ye Trees wch was immediately to follow ye sealing of ye saints ch: 7.3, was put in execution at ye sounding of ye Trumpets; the earth & ye trees being hurt in ye first Trumpet & ye Sea in ye second: & therefore ye sealing of the Saints must immediately precede ye first Trumpet & so be coincident wth ye time of incense. And indeed ye stilness of ye winds during ye sealing, & ye silence in heaven during ye incense what else should they signify by their mutual resemblance but ye coincidenc {sic} of these times? For by the silence is to be understood a suspension of those noises wch followed ye time of incense, yt is of ye voices & Thundrings & Trumpets, wch is as much as to say a suspension of wars {sic} (see Posit 2.2) & ye stilness of ye winds signify ye same thing {illeg} Fig 52. But these things I shall have occasion to explain more largely in ye 10th 11th & 12th Positions to wch I refer you.

These two Parentheses are therefore collaterally coincident wth ye series of ye seales & Trumpets & so make no real interruption.

I know not whether it be worth ye while to take no <3r> tice of ye little intervals insinuated between ye plagues of ye 4th & 5t Trumpets by ye flying of an Angel through heaven & crying Wo, & between ye plagues of ye sixt & seventh by this expression: The second wo is past & behold ye third Wo cometh quickly: For these intervalls as they were requisite to distinguish between ye cardinal revolutions so being inconsiderably short they may be esteemed as it were connexions of ye Trumpets, & referred each to ye time of the precedent Trumpet extended so far beyond its plague.

Position 2.
The seven Trumpets Thunders & Vials of wrath are ye same & signify so many courses of war.

|Artic:| 1. That ye plagues of ye Trumpets are ye same wth ye seven Vials of wrath will appear by ye following comparison of each Vial wth each Trumpet.

I. Chap: 8. v:7. And ye first Angel sounded, & there followed hail & fire mingled wth blood & they were cast upon ye Earth and the third part of ye trees were burnt up & all green a[1] gras \Herbs/ were {sic} burnt up. Chap: 16.v: 2. And the first Angel – poured out his Vial upon ye Earth, & there fel a noysome & grievous sore upon ye men wch had ye mark of ye Beast & upon them which worshipped his Image.

Here the hail & fire mingled wth blood wch were cast upon ye earth answer to ye Vial poured out upon ye Earth. And & ye trees & gras wch were burnt up answer to ye men wch were infected wth ye noisome & grievous sore. Fig-Trees & Herbs in visions signify men of high & low degree, Fig 11 |& ye burning up ye trees & herbs (that is ye consumption of men by war Fig 11 & 48) has some affinity wth the noisome & grievous sore wch fell upon men.|

II. Ch: 8. v: 8, 9. And ye second Angel sounded, & as it were a great mountain burning wth fire was cast Ch: 16.3. And the second Angel poured out his Vial upon ye Sea & it became
into ye Sea & ye third part of ye Sea became blood. And ye third part of ye creatures wch were in ye sea & had life died & ye third part of ye ships were destroyed. as the blood of a dead man, & every living soul died in the Sea
III. Ch 8.10, 11. And the third Angel sounded & there fell a great star from heaven burning as it were a lamp, & it fell upon ye third part of ye rivers & upon ye fountains of waters. And ye name of ye star is called Wormwood & ye third part of ye waters became – wormwood, & many men died of ye waters becaus they were made bitter. Ch 16.4, 5, 6. And the third Angel poured out his Vial upon ye rivers & fountains of waters, & they became blood. And I heard ye Angel of ye waters say, Thou art righteous O Lord, — For they – have shed ye blood of saints & Prophets & thou hast given them blood to drink.
IIII. Ch 8.12. And ye fourth Angel sounded & ye third part of ye Sun was smitten Ch 16.8. And ye fourth Angel poured out his Vial upon ye Sun.
V. Ch 9.1, 2, 3 4, 5, 6. And ye fift Angel sounded, — & ye Sun & ye Air were darkned by reason of ye — And their torment (i.e. ye torment of those men wch have not ye Seal of God in their foreheads) was as ye torment of a Scorpion when he striketh a man. And in those days men shal seek death & shal not find it. Ch. 16.10, 11. And ye fift Angel poured out his Vial on ye seat of ye Beast & his kingdom was full of darkness & they gnawed their tongues for pain, & blasphemed God becaus of their pains & sores.

The parallelism of ye second third & fourth Trumpet & Vial is manifest. {illeg} And in this fift there is darknes in both cases; & ye seat kingdom of ye Beast corresponds to ye men wch had not ye mark \seal/ of God in their foreheads; & the pains & sores to ye stingings of serpents wth wch men were exceedingly tormented but not killed.

VI. Ch.9.13, 14, 16. And the sixt And the sixt Angel Angel sounded & I heard a voice saying — Loos ye four Angels wch are bound in ye great River Euphrates.
     And ye number of ye Army of ye horsmen were two hundred thousand thousand
Ch 16.12. And ye sixt Angel poured out his Vial upon the great River Euphrates: & ye water thereof was dryed up yt ye way of ye kings of ye east might be prepared

Here ye four Angels bound at Euphrates wth their Army manifestly answer to ye Kings of ye East at ye same river.

VII. Ch 10.7. In ye days of ye voice of ye seventh Angel when he shall begin to sound ye mystery of God shall be finished. — Ch 11.15. And ye seventh Angel sounded & there were great voices in heaven, saying, The kingdoms of this world are become ye kingdoms of or Lord & of his Christ & he shall reign for ever & ever Ch: 16.17. And ye seventh Angel sounded poured out his Vial into ye Air & their came a great voice \out/ of ye temple of heaven from ye Throne saying, It is done. |In| Vers 14 this is called ye great day of God Almighty, being ye day of wch or Saviour in vers 15 gives this warning, Behold I come as a Thief.
Vers 19. And there were lightnings, & voices & thundrings & an earthquake & great hail. — vers 18. And ye nations were angry. Vers 18. And there were voices & thunders & lightnings; & there was a great earthquake. {illeg} Vers 21 And there fell upon men a great hail out of heaven – & men blasphemed God becaus of ye Plague of ye hail.
Vers 13. And ye tenth part of ye City fell. Vers 18 And thy wrath is come & ye time of ye dead yt they should be judged & that thou shouldst — destroy them wch corrupt ye earth. Vers 19. And ye great City was divided into three parts, & ye cities of ye nations fell, & great Babylon came in remembrance before God to give unto her ye cup of ye wine of ye fierceness of his wrath.

I have here put a parallelism between ye falling of the tenth part of ye City & ye falling of ye Cities of ye nations not as if they were ye same, but becaus I take <6r> the former wch concludes ye sixt Trumpet to be an immediate fore-runner of ye latter wherewith ye seventh Vial begins.

And thus you see ye agreement between ye plagues of ye seven Vials & Trumpets is throughout very punctual so yt I think there can be no doubting of their coincidence. I may add that their Introductions {sic} also resemble one another. For ye sealed Saints wth wch ye Prophesy of ye Trumpets is introduced (chap 7.3) correspond {sic} to them that get ye victory over the {sic} Beast & over his Image &c wth wch ye other Prophesy of ye Vials is introduced Ch 15.2. For ye sealed Saints were contemporary wth ye Beast as shall be shewed hereafter, & consequently were ye same wth those that get ye victory over him. Also ye vision of offering incense at ye Altar before the Angels began to sound corresponds to ye Vision of ye vision of ye Temple appearing opened in heaven & filled wth smoke from ye glory of God, out of wch ye seven Angels came to pour out ye Vials. \And so the subsequent loud voices wth wch ye Trumpets & Vials are ushered in correspond/. And lastly in that ye Vials are called ye seven last Plagues, they suit well wth ye Trumpets wch are ye Plagues of the last Seale & inflicted on those wicked ages wch ye Prophets & Apostles considered as ye last times.

|Artic| {sic}.[2] ffor manifesting yt ye 7 Thunders also seven Thunders are also ye same wth ye seven Trumpets {illeg} it is to be observed |Hence it may be collected that ye seven Thunders are ye same wth ye Trumpets & Vials seeing they also by Fig    ) denote seven wars or courses of war: but for fuller manifestation of this particular, I shall lay down ye following observations.| ffirst that ye Prophesies of ye Thunders & little Book are two distinct Prophesies whereof yt of ye book begins to be considered described in ye eighth vers of chap 10, & therefore ye first seven verses \of that Chapter/ belong to that of ye Thunders.

Secondly that although ye description of ye prophesy of ye litle book be deferred till after that other of ye Thunders, yet ye book it self is mentioned in ye hand of ye Angel at ye beginning of yt other, & this interweaving them denotes that they are contemparary {sic}. ffor when two contemporary things are to be described one after another it is ye method of ye holy Ghost to interweave them by mentioning that in ye first place wch is last described, <7r> least otherwise they should be taken for successive things. Thus in chap 7.1, 2 ye vision of ye four Angels holding ye winds \which were in ye Trumpets to hurt ye Earth & ye Sea/ is interwoven wth that of ye other other Angel sealing ye saints, & in chap 11 the Witnesses are interwoven wth ye Beast by mentioning in ye first place ye Gentiles wch are ye Beast, & so in chap 15 ye Victors over ye Beast are interwoven wth ye Vision of ye Vials; & much after ye same manner in chap 12 ye birth of ye manchild is made contemporary to ye Victory of Michael by subjoyning to both ye flight of ye Woman into ye Wilderness. Seeing therefore ye seven Thunders & ye vision of ye little book are in like manner interwoven it argues that they also are contemporary.

In ye third place we are to consider yt although these two contemporary visions are not a part of ye sixt Trumpet succeeding ye Euphratean horsmen but a new prophesy deduced from a higher Epocha, ye Prophet returning back (after ye manner of an Historian) to describe \other new/ things collateral to what he had described before. And this I gather from these considerations. ffirst becaus ye Euphratean horsmen are ye proper plague of ye Sixt Trumpet & therefore ought to extend till towards ye end of yt Trumpet |& this plague is strook through ye Vision of ye Thunder & little Book by ye Angel's saying at ye end of their description, The second Wo is past & behold the third Wo cometh quickly.|. 2dly Becaus ye Prophesy of ye little Book exprest in ye 13 first verses of ye 11th chapter is of things of a very different kind from ye plagues of ye Trumpets, so yt it cannot be supposed any one or part of one of ym, but rather something collateral \3dly Becaus this Prophesy is represented by another Book & so no part of ye sealed one, for thence also it must be some thing collateral/. {sic}dly {sic} Becaus ye whole prophesy of ye Thunders & little book is omitted in ye Vials where all ye plagues of ye Trumpets are repeated. {sic}thly Because ye Angel wth ye little book in his hand is described exceeding majestic & glorious. ffor this argues ye subject he appears about to be very considerable & spacious, such as may require more room then a part of one of ye Trumpets. {sic}tly Because ye prophesy of ye little Book {sic} is introduced by a voice from heaven speaking to St Iohn chap: 10.8. ffor as first ye prophetiqꝫ epistles to ye seven churches chap 1.10, & then ye prophesy of ye seales chap 4.1 was introduced by such a voice speaking to St Iohn, so by ye analogy the new voice introducing this prophesy of ye Book {sic} argues it to be, not a continuation of things described before but ye beginning <8r> of a new prophesy, & consequently collateral both to ye Thunders & to ye Trumpets. 6 7thly Yea this is exprest in vers 11 where so soon as St Iohn had eaten ye book ye Angel told him he must prophesy again before many peoples & nations & tongues & kings, & then immediately follows ye 11 {sic}th chapter wch conteins severall things (viz: ye measuring of ye Temple & altar, ye treading under foot ye holy City by ye Gentiles 42 months, & ye prophesying of ye Witnesses {sic}) of an earlier epocha yn ye beginning of ye sixt Seal Trumpet.

ffourthly ye Epocha of ye Thunders therefore since it transcends ye 6t Trumpet must be ye same wth that of ye Trumpets, & that ffirst becaus yt is ye most remarkable Epocha to wch it can be referred in regard yt ye seventh Seal is as it were cut off from ye former six by ye interposition of ye 7th chapter & so made of it's self a complete & wholly independent course of time, & accordingly repeated by it's self in ye Prophesy of ye Vials. Secondly because ye Angel when he decended {sic} & began to cry, set one foot on ye Sea & ye other on ye earth. ffor this we are not to think an impertinent circumstance, & if it signify any thing it must be yt ye Sea & Earth, that is ye people signified by them, are ye subjects of ye Prophesies of ye Thunders & Book wch he appeares to reveale, & consequently that these prophesies begin wth those that concern ye Sea & earth, yt is wth ye Trumpets chap 7.1, 3, & 8.7, 8. or wth ye Dragon's coming down to ye inhabitants of ye Earth & Sea chap 12.12, wch as we shal show in ye next Position falls in wth ye beginning of ye Trumpets. As for ye circumstance of his setting his right foot on ye Sea & left on ye earth, I suppose yt only denotes ye inhabitants of ye Sea to be ye more honourable or considerable people. In ye third place I may argue ye Epocha of ye Thunders from yt of ye contemporary prophesy of ye little book, that is from ye Epoch of ye Vision of measuring ye Temple & Altar & them that dwell \worship/ therein chap 11.1. For ye Epocha of this Vision as I shall prove in Posit 10.7 is ye beginning of ye seventh Seal. And therfore ye first appearance of ye Angel wth ye little book cannot be of a later date, & consequently ye Thunders not much later, for ye Angel so soon as he was descended upon ye sea & earth cried wth a loud voice & so soon as he had done crying ye Thunders uttered their voices.

ffiftly, The Vision of ye Thu (if I may so call it) of ye Thunders <9r> extends \downward/ to ye end of ye Trumpets. ffor it's being inserted into ye end of ye sixt seal Trumpet is argument enough yt it extends so far downward & besides ye words of ye Angel wch conclude this prophesy of ye Thunders [viz: That there should be time no longer but in ye days of ye voice of ye seventh Angel when he shall begin to sound ye mystery of God should be finished,] are a sufficient insinuation that ye Thunders end {in}ye sounding of yt Angel.

These things being premised I argue thus. ffirst ye Thunders according to what we have now proved are coextended to ye Trumpets, & being so there is no reason why each Thunder should not fall in wth its respective Trumpet, \for their very being inserted into ye Prophesy of the Trumpets argues that they concern ye same subject./ Secondly, the Thunder {sic} denotes war by Fig    . & therefore ye seven Thunders must denote seven great successive wars or courses of war & consequently must be allotted to ye seven main courses of war wthin ye times of ye Trumpets: But ye seven Trumpets & Vials themselves \are/ (as we shall presently show \have shewed above/) ye very seven main courses of war to happen in their times; & therefore ye seven Thunders must be ye same wth these. If you suspect ye Thunders may be subordinate courses of war, that cannot be becaus ye seven Vials are called ye seven last Plagues. Thirdly as ye Trumpets were ushered in by loud noises chap 8.5, & ye Vials by a loud voice chap 16.1, so ye Thunders are ushered in by ye loud voice of ye Angel roaring like a Lyon chap 10.3: All wch previous voices & noises denote a cours of war immediately to precede ye seven main courses of war \Fig    / but yet of a different kind from the so as not to be recconned one of them, Fig     . You may further compare ye short appearance of ye Angel before he began to roar, to ye half hower's silence wherein ye 7 Angels first appeared wth their Trumpets ch 8.1, & Vials ch 15. And so ye analogy between ye vision of ye Trumpets Thunders & Vials will be full. Wherefore since these visions have so perfect a harmony & nothing in them yt argues their diversity, they ought to be adjusted to one another by Rule       Lastly by thus adjusting them two difficult Questions will be resolved. Quest: 1. Why were ye voices of ye Thunders sealed up & not written? Resp: It was not necessary to write them becaus they are sufficiently described in ye Trumpets & Vials. Quest Had they been no where els described it is not |so| likely they would have been here past over. Quest: 2. Why then was not ye whole Vision of ye Thunders omitted? Resp: They were introduced to make up a ternary number wth ye Trumpets & Vials, that by ye first six \intervals/ of each wch ye Beasts reign takes up they might represent ye same mystery wth ye number of ye Beast 666, & explicate ye mystery of that number by representing it. And therefore least it should be thought that they were introduced for any other end then to make up that \a/ ternary number of those six spaces for representing & explicating that mystery, their voices were concealed |left unwritten & not only so but forbidden to be written to assure us yt there was a mystery in the omission.|


|Artic| 2. The Calamities wch follow upon sounding ye Trumpets & pouring out ye Vials are all by war. For this ye very soundings of ye Trumpets imply as being so many Al-arms to war. But I shall run over ye particulars.

At ye first Trumpet ye Blood mingled wth ye hail & fire, at ye second Vial ye Sea becoming blood as of a dead {sic} & every thing dying in it, & at ye third Vial the fountain's becoming blood & god's giving them blood to drink becaus they had shed ye blood of his saints, are manifest indications of war. For none of this bloodshed can be by persecution of ye saints because these Plagues are termed ye Vials of ye wrath of God & so to be inflicted upon evil men, as is also manifest in ye pouring out of ye first & third.

Also at ye fourth Trumpet & Vial ye smiting of ye Sun Moon & stars signifies ye overthrow of some King or Kingdom by Fig 44 & 45, & so implies war.

And in all these four Trumpets there is also an expression of war by fire & burning. In ye first there is fire mixed wth hail & blood, in ye second a mountain burning wth fire, in ye third a star burning as it were a Lamp, & in ye fourth power is given to ye Sun to scorch men wth fire: & this figure of fire & burning signifies war by Fig 48 & 49.

The wars of these four Trumpets are also signified by ye four winds in Chap 7.1, of wch we shal have occasion to speak in Posit 9

Moreover at ye fift Trumpet there arose Locusts – like horses prepared to battel wth faces like men (i.e. Horsmen) & Breastplates as of Iron. And ye sound of their wings was as of Chariots & Horses running to battel

At ye sixt there were let loos four kings wth an Army of horsmen wth breastplates & licence to kill men.

And at ye seventh ye Beast wth ye kings of ye earth were gathered together against him that sate {sic} on ye hors & against his Army. And there followed a great Hail wth thundrings & lightnings & a great shaking: wch are ye singular expressions of a great battel by Fig 51 & 53.

3. Hence it may be collected yt ye seven Thunders are ye same with the Trumpets & Vials, seing they also (by Fig    ) denote —.


Position {illeg} 3
The Woman in travail is ye Church of Christ, & ye Dragon a great Heathen Kingdome & both together ye subject of the seven Seales.

1. That ye woman is ye Church is plain by her habit: she is crowned wth 12 stars ye 12 Apostles & cloathed wth ye Sun ye righteousnes of Christ, & supported by ye moon her own righteousness, wch receives it {sic} splendor from ye Sun of righteousness as it were by reflexion. Its plain also from her being the mother of believers ch 12.17, & Spouse {sic} of Christ ch 19.8, 9. But this is so trite a figure thall {sic} all acknowledge it.

2 The Dragon has a double signification: he is taken {sic} for ye Devil yt wth his worship Gen 3 & for {sic} a kingdome Fig 32 & in this Vision {sic} for both together wth mutual respect; that is for Heathenism \as it is/ in yt kingdome & for yt kingdome as it is heathen: the first in that he is called that old Serpent ye Devil & Satan {sic} wch deceiveth ye whole world vers 12; ye last in yt he is said to have seven crowns upon his heads & to draw ye 3d part of ye stars of heaven wth his tail, (that is, ye 3d part of ye Princes of ye world wth his armies Fig 2 & 39,) & to give his power & seat & great authority to ye Beast, ch 13.2.

3. That ye woman & Dragon are ye subject of ye Seales will appear by comparing ye two prophesies. And first – concerning ye war wch ye Dragon made wth Michael & his Angels it is said that they overcame him by the blood of ye Lamb & by ye word of their testimony & they loved not their lives unto ye death ch 12.11. Whereby it appears that ye Angels or soldiers yt warred wth them were ye saints, & their weapons the blood of ye Lamb & word of their testimony, & their courage <12r> {that} they loved not their lives unto ye death or that they exposed their lives freely for ye sake of ye Gospel. And so this war was managed on ye saints part by persecuting & killing them for their testimony testifying the truth & on ye Dragon's part testifying ye truth of ye gospel & on ye Dragons part by persecuting & killing them for their testimony: whence he is called ye accused of ye brethren wch accused them before God day & night vers 10. And that this war no slight skirmish but a very earnest conflict is further exprest by ye emphatical repetition yt Michael & his Angels fought against ye Dragon & ye Dragon fought & his Angels. Now this action preceding ye rise of ye Beast, & consequently ye first Vial to wch ye first Trumpet is coincident, must fall in wth some of ye first six Seales: & if we take a view of them to see where it is described we shall not find any such persecution before ye fift seale; but there it is exprest most lively by ye soules under ye Altar of them that were slain for ye word of God & for ye testimony wch they held, who cried wth a loud voice saying: How long, O Lord, holy & true dost thou not judge & avenge our blood on them that dwell on ye earth &c.

The next thing is ye event of ye war, wch was that ye Dragon & his Angels were not able to wthstand, neither was their place found any more in heaven; but the great Dragon was cast out y t old Serpent called ye Devil & Satan wch deceived ye whole world, he was cast out into ye earth & his Angels {sic} were cast out wth him. Now by this victory we are not to understand ye subversion of any temporall dominion but a victory of Christianity over Heathenism {sic}, as is manifest becaus ye it was obteined by ye blood of ye Lamb & by ye word of his testimony of his martyrs; & also becaus ye Dragon wch was cast out is called that old Serpent ye Devil & Satan wch deceiveth ye whole world; & immediately after his being cast out a voice was heard in heaven saying: Now <13r> is come salvation & strength & the kingdome of or God & ye power of his Christ for ye accuser of or brethren is cast down wch accused them before or God day & night.

And this agrees to ye next Seal where this great overthrow of ye kingdom of Satan is represented by ye smiting of ye Sun Moon & Stars, ye great shaking & the departure of ye heavens. For these expressions universally signify ye overthrow of kingdomes Fig 44, 45, 51, & 3. And least this should seem to respect ye overthrow of any other kingdome then that of Satan, the whole Seal is spent in describing the ruin of Idolatry. For ye Stars of heaven falling unto ye earth as figgs from a ffigtree signify Idols falling down by Fig 65. The heavens departing as a scroll when it is rolled together signify ye roofs & glory of their Temples \or the whole structure of them/ cast down by Fig 65. The moving of mountains & Islands out of their places signify ye demolishing of their Temples & Altars \high & low/ by Def 8 & 19. And the kings of ye earth & great men & rich men & chief captains & mighty men & every bond man & every free {sic} man hiding themselves in Dens & in ye Rocks of ye mountains & saying to ye mountains & to ye rocks: Fall on us & hide us from ye face of him that sitteth on the throne & from ye wrath of ye Lamb; these signify Idols of every sort degree & sort (whether they be worshipped by Kings or great men or rich men or Captains or mighty men or bond or free) to be first hid or shut up in their Temples & then sentenced to have their temples thrown down upon them. Def \Fig/ 63 & 64. And lastly as a further indication that this seal is to be interpreted of a victory of Christianity over Heathenism the Kingdom of Satan it is added that they said: Hide us from ye face of *[3] Him that sitteth on ye Throne & from ye wrath of ye Lamb, for ye great day of his wrath is come & who [i.e. what Idols] shal be able to stand. Which expressions seem borrowed <14r> from Isa 2.21 where in like manner speaking of Idols; he saith that they shall cast them to ye Moles & to ye Bats to go into ye clefts of ye rocks & into ye holes of ye ragged rocks for fear of y e Lord, |&| for ye glory of his majesty when he ariseth to shake terribly y e earth.

But that ye analogy between ye contents of this Seal & ye overthrow of ye kingdom of ye Dragon may appear more fully, let ye Dragon be compared to ye Sun wch became black as sackcloth of hair Fig 2, & his Angels wch together wth him were cast out of heaven into the earth, to ye stars wch fell from heaven to ye earth as figgs from a figtree Fig 2, & ye Heathen Church (if I may so call ye Heathens) to ye Moon {sic} wch became as blood Fig 45. For ye Dragon & his Church are related to one another as ye Church of Christ & to Christ {sic}, that is as a woman to her husband, & so may be signified by ye Sun & Moon like Iacob & Rachel Gen 37.10.

The next action is ye persecution of ye woman by ye Dragon & her flight into ye Wilderness. And this must begin wth ye next seale. For it cannot begin sooner becaus ye sixt Seal {sic} is wholly taken up in casting down ye Dragon & it begins not till after ye Dragon his casting down be fully accomplished. ch 12.13. Nor can it begin later: for ye Wo wch in chap 12.12 was proclaimed against ye earth & inhabitants of ye Earth & of ye Sea becaus ye Devil was come down unto them to persecute ye Woman, began to be executed on ye earth in ye first Trumpet & on ye Sea in ye second: & therefore since God's judgments follow ye sins of men ye persecution of ye woman wch caused these judgments must begin some little time at least before ye Trumpets & so fall in wth the time of incense. And wth that it suits most punctually: for ye prayers of ye Saints offered up together wth ye incense <15r> to God & ye contemporary sealing of ye servants of God & ye commission of ye four Angels to hurt ye earth & ye Sea so soon as they were sealed are all arguments of evil times then beginning wherein ye saints of God are oppressed & God's judgments shortly to ensue upon their enemies for opressing them.

And hence we may understand why ye narration of ye seals is interrupted between ye sixt & seventh seal by ye interposition of ye seventh Chapter. For ye design of such an interruption must be to signify an end of ye former state of things & ye beginning of a new one by some grand revolution, & so it will most fitly agree to that cardinall period of time wch concluded ye reign of ye Dragon in heaven & began ye flight of ye Woman {sic} into ye Wilderness. But of this more hereafter.

The next action is yt \as/ ye Woman fled into ye Wilderness ye Dragon cast out of his mouth water as a flood, & ye Earth {sic} helped her & swallowed up ye waters. Now for understanding this it must be considered: ffirst that by ye earth is meant inhabitants of ye Earth Fig 4; namely of that Earth wch was mentioned a little before wth ye sea to whome ye Devil came down vers 12. Secondly that by ye waters are meant multituds {sic} of people Fig 5. & those inhabitants of ye Sea afforesaid. ffor since they are cast out of the \Dragon's/ mouth they must be of his Kingdom & consequently of ye inhabitants of ye Earth & Sea to whom he came down. But not of ye Earth since that swallowed up ye \these/ waters, & besides it is inconsistent wth ye analogy of ye earth & Sea Vision where two sorts of people are considered distinguisht by {sic} ye names of Earth & Sea, to represent those of ye Earth by water. These waters are therefore of ye Sea. They are indeed compared only to a flood but that is in respect of their being cast out of ye Dragon's mouth & hinder's not that they should be inhabitants of ye sea since all waters <16r> originally proceed from thence. Thirdly, whereas ye Woman was persecuted by ye waters, & ye Earth helped her & swallowed them up, there is opposition & war signified between the earth & waters wth victory to ye Earth.

Now compare all this wth ye Trumpets & you will find ye analogy very full. For by Posit: 4, ye Trumpets are so many successive wars or degrees of war wch break out after ye short peace during ye stilness of ye winds in ye time of incense, & these wars falling heavy upon the Earth in the first Trumpet & upon ye waters in ye second & third, ye earth & waters will therefore be ye parties concerned in these wars & so may well be supposed ye two enemies at war wth one another whereof ye Earth is worsted in ye first attempt but \afterwards/ in ye second & third Trumpet prevails over ye waters & as it were swallows them up in victory drying them up so much that although they were compared to a sea in ye second Trumpet, they remained only comparable to rivers in the third.

The last action of ye Dragon mentioned in this 12th chapter is that after this he was wrath wth ye woman & went to make war wth ye remnant of her seed wch keep ye commandments of God & have ye testimony of Iesus Christ. And this being when there was left but a remnant of ye seed of ye woman it must be understood of ye times of greatest desolation, that is of ye 42 months when ye Woman was fully arived into ye Wilderness & ye witnesses prophesied in sackcloth: wch in Posit 11 I shall show to be in the fift & sixt Trumpets.

And lastly at the end of this time it is recorded \written/ of ye Dragon in chap 16, that out of his mouth & out of ye mouth of ye Beast & fals Prophet there went three unclean spirits like ffroggs unto ye kings of ye Earth & of ye whole world to gather them to ye battel of ye great day of God <17r> Almighty. And this is that great battel at the seventh Vial or Trumpet at wch ye Beast & fals Prophet are taken & cast into ye Lake of fire \& \the rest, (that is/ ye people of the Dragon / or kings of the Earth wch were gathered together wth ye Beast) slain wth ye sword of him that sate on ye horse/ & ye Dragon \or Devil/ bound & cast into ye bottomless pit. ch 19.20, |21| & 20.2.

Thus we have deduced the reign of ye Dragon from ye fift Seale to ye through ye three last Seales: & I suppose it will not now be doubted whether he be also synchronall to ye four first, since it is not likely that ye wars & other things there described (especially in ye 2d & 4th Seale) should relate to any other kingdome then that wch before ye battel wth Michael & consequently before ye fift Seal, drew the third part of ye stars of heaven wth his tail & cast them to ye earth, that is wch (by Def {illeg} Fig 2 & 39) had then subdued ye third part of ye Kings & Princes of ye world wth his Armies. He is indeed represented as if he had but newly done casting them down when he began that battel but he is not introduced rising out of ye Earth or Sea like the two Beasts, but as preexistent wth ye Woman & Michael: wch is intimation enough that he as well as ye woman & Michael was in being even before ye writing of this Prophesy.

Position 4. 4
The wounded Beast is a great heathenizing Christian Kingdome derived out of the Dragon, & rose in ye sixt Seale first out of ye Sea & then after a deliquium out of ye bottomles pit, & became the subject of ye seven Trumpets: being ye same with ye Whore's Beast, & wth the fourth Beast in Daniel, & wth ye legs of Nebuchadnezzar's Image, |& wth ye apostate Church of ye latter times prophesied of by St Paul {sic}.|

1. That this & ye Whores Beast are ye same is evident <18r> by the agreement of their descriptions. For both of them have seven heads & ten horns. On ye horns of one are ten crowns to denote that they are ten Kings, ch 13.1: & the ten horns of ye other are also ten Kings, ch 17.12. The one is said to have upon his heads ye name of Blasphemy {sic}, ch 13.1: & the other to be full of ye names of Blasphemy {sic}, ch 17.3. The one was a[4] slain wth a sword & b[5] revived, ye wound of his c[6] death being healed, ch 13.3, 12, 14: & the other is called ye Beast wch was & is not & shall ascend out of ye bottomless pit, ch. 17.8. The one succeeds ye Dragon in his seat wch persecuted ye woman in ye wilderness ch 13.2, & consequently is also in ye wilderness: & so is ye other in the wilderness, ch 17.3. Of one it is said that power was given him over all kindreds & tongues & nations ch 13.7: & of ye other that ye ten Kings give their strength & power & strength to ye Beast, & yt ye waters where ye Whore sitteth are peoples & multitudes & nations & tongues, ch 17.13, 15. Of one that all that {sic} dwell upon ye earth shall worship him whose names are not written in ye book of life of ye Lamb slain from ye foundation of ye world, ch 13.8: & of ye other that they that dwell on ye earth whose names are not written in the book of life from ye foundation of ye world shal wonder when they behold him ch 17.8. Of one that he wth the kings of ye earth & their armies shall be gathered together to make war against him yt sate on ye hors (i.e. ye king of righteousnes whose name is ye word of God, ch 19.11, 12, 13) & against his army; & that he \wth the fals Prophet/ shal be taken, (together wth ye fals Prophet wch wrought miracles before him wth wch he deceived them that had received ye Beast's mark & worshipped his Image <19r> that is he whose mark was received & image worshipped ch 19.19, 20: & of ye other yn ye kings of ye earth wch give their strength to ye Beast shall make war wth ye Lamb, & he shal overcome them, ch 17.13. And lastly the destruction of both these Beasts is at ye same time namely at ye sounding of ye seventh Trumpet. For by comparing ch 19.19, 20 wth ch 16.13, 14, 15, 16, it appears yt ye agents of ye Dragon Beast & fals Prophet gathered ye nations to ye battel of ye great day of God against that time when the seventh Vial (wch by Posit 2 is contempory {sic} wth ye seventh Trumpet) was ready to be poured out, & that at ye pouring of it out they were overthrown, as is exprest by ye falling of ye cities of ye nations ch 16.19, & by ye taking of ye Beast & fals Prophet & slaying ye rest of ye nations, ch 19.20. And so the Beast wch ascendeth out of ye bottomless pit, ch 11.7 that is ye other Beast on wch ye Whore sitteth, ch 17.8, this Babylonian Beast shall war against ye two Witnesses at ye end of their prophesying & kill them, & consequently rejoyce wth ye nations till their resurrection, that is till about ye end of ye second Wo, ch 11.12, 13, 14; & so continue till abou the sounding of ye seventh Trumpet when (after ye ruins of ye great city ch 11.13) their kingdoms must become ye kingdomes of God & his Christ ch 11.15, & great Babylon come in remembrance before God to give unto her ye cup of ye wine of ye fierceness of his wrath ch 16.19. Both these beasts therefore perish together at ye sounding of ye 7th Trumpet; & so being contemporary, universal & alike in all their actions & qualities must {sic} needs be the same. Yea Babylon that great city (that is ye Whore of Babylon ch 17.5, 18, & 18.2) is in chap 14.8, 9 joyned to that Beast whose Image is worshipped & mark received. <20r> And so again in chap 16.13, 19: on wch ye 17th Chapter is but a Comment.

2 Out of ye foregoing passages it is manifest not only yt these beasts are ye same but also that they signify a Kingdom, I mean an universal one consisting \perhaps/ of many subordinate kingdomes.

3. The Beast is a Kingdome derived out of ye Dragon For ye Dragon gave power to ye Beast ch 13.4. He gave him his power & his seat & great Authority, vers 2. And hence it is that their Heads & Horns are in common as we shal show hereafter. But yet ye Dragon did not give all away {all} so as to cease himself: for immediately before it is said that he went to make war wth ye remnant of ye seed of ye woman ch 12.17; ye unlimitedness of wch expression may extend him much farther downward. And accordingly he & ye Beast are afterwards worshipped together ch 13.4, & coexist at the {sic} latter end ch 16.13. end of ye Vials \Beast/ ch 16.13.

4. Although ye Dragon continue to ye end a kingdome distinct from ye Beast in respect of civil dominion, yet yt even his subjects imbrace ye religion wch ye Beast brought out of ye bottomless pit & so far may be accounted subjects of ye Beast also \& worship him & his Image/. For all ye world wondred after him & worshipped him & ye Dragon together, ch 13.3, 4. And power was given him over all kindreds & tongues & nations: And all that dwell upon ye earth were to worship him whose names were not written in ye book of life, vers: 7, 8; that is all nations wthin ye compass of this Prophesy: so yt ye beast in respect of his religion is the universal kingdome beyond whose bounds this Prophesy \here/ considers nothing.

5 The Beast in this general sense is the Kingdome \wth his worshippers are ye universal subject/ on wch ye plagues of the Trumpets & Vials are inflicted. For thus much is exprest in the first Vial where there fell <21r> a grievous {sic} sore on the men wch had the mark of ye Beast & worshipped his Image; & in the fift Vial wch was poured {illeg} upon ye seat of ye Beast so that his kingdome became full of darkness; & in ye sixt & seventh Vial where there came out of ye mouth of ye Beast & Dragon & fals Prophet three unclean spirits to gather ye world to ye battel of ye great day wherein ye Beast perished & great Babylon (ye Whore wch sate upon him) came in remembrance before God to give unto her ye cup of ye wine of ye fierceness of his wrath. Also in ye preface to ye Vials ye {illeg} Prophet introduces y Prophet first introduces ye seven Angels having these seven plagues ch 15.1, & then ye Victors over ye Beast vers 2, 3, 4, & then returns to ye description of ye plagues: as if by thus interweaving them he intended to point at ye Beast as ye subject thereof. So in ye Preface to ye Trumpets ye Angels are forbid to hurt ye earth & ye Sea until ye servants of God be sealed, as if it were to signify that those hurts were to be inflicted on ye men wch have not ye seale of God in their foreheads. For so it is exprest in ye fift Trumpet: And who those are you may learn by comparing yt Trumpet wth that Viall ye fift Vial; namely them that have ye mark of ye Beast. In a word ye wickedness & universality of ye Beast is such wth ye Dragon \wth his worshippers/ is such so great as leaves no room for these plagues to fall beside them.

6. The Beast rose out of ye Sea \(that is out of ye dition of ye Dragons Kingdom sect 3)/ either at or a little after ye opening of ye sixt seal. For according to ye tenour & order of ye Visions, that rise must be after ye war of ye Dragon wth Michael, ye Dragon <22r> himself being introduced but newly before & in that war represented wth his full power wch he gave afterward to ye Beast (some of it at least) to ye Beast at his rise. This rise therefore could not be before ye opening of ye sixt seale. Nor could it be long after becaus

7. \His wound was healed before the end of this Seale./ The Beast ascended out of ye bottomles pit at ye opening of ye seventh Seale. He had a double rise whereof ye second (after a deliquium was out of ye bottomless pit as is manifest from hence yt he is called ye beast wch was & is not & shall ascend out of ye bottomles pit. His rise out of ye Sea, (that is out of ye dition of ye Dragons kingdom, Sect. 3) signifies only his beginning to be a temporal Kingdom, but his Fig     but his ascention out of ye bottomles pit signifies moreover his bringing up wth him a fals infernal religion, Fig      . The first preceded his mortal wound wth a sword, ye second was at his reviving, for then or rather immediately after was set up his new religion as is plain from hence yt \For/ when ye two hornd {sic} Beast caused the {sic} \earth/ to set up ye worship {sic} of him & make an Image to him, he is not called ye Beast wch rose out of ye Sea, but ye Beast whose mortal wound was healed vers 12, & ye wounded Beast wch lived or revived vers 14. And therefore ye healing of his wound Now that this sea precedes ye setting up of worship \earth's worshipping him/ & making of his |an| Image \to him/, & consequently not only ye first Vial, ch 16.2, but also ye opening of ye sixt \seventh/ Seal at wch, as I shall show in ye two next sections, the {sic} new religion was set up \earth & they that dwell therein began to worship him & his Image./ Moreover the \sixt/ seale, as I shall show in ye next Position {sic}, is exactly commensurate the head of ye beast in wch he was wounded, & therefore ye gaping of ye wound cannot continue longer \further/ then to ye end of this seale; no nor so fur {sic}, for if it do it will not be a wound made in ye head, but one side <23r> of the head chopt of.

8 The Beast when he rose from death by ye healing of his wound, brought up wth him (as it were out of Ἁδης the infernal regions \of ye dead or bottomles pit)/, a new fals religion. For ye worshipping ye him, & making & worshipping his Image, & receiving his mark & the number of his name, are a figurative description of his new religion set up & propagated by ye fals miracles of ye two hornd beast: & all this according to what I newly signified followed not immediately upon his rise out of ye sea but upon ye healing of his wound. Hence he is called in ch 17.8, the Beast wch was & is not & shall ascend out of ye bottomles pit \He was & is not; this respects not ye time present in wch ye Apocalyps was wrote, but yt from wch considered as present in ye vision ye Angel showed St Iohn a prospect of ye Whore/. He was from his rise out of ye sea until he received his mortal wound, & ceased to be so long as \while/ he lay dead, & ascended out of ye bottomless pit at his resurrection; & for ascention out of ye bottomles {sic} pit signifies not only ye rise of a temporal kingdom but moreover ye bringing up some fals infernal religion wth that thing wch ascends Fig     & therefore must here be applied to ye setting up ye Beast's religion & so agree to his resurrection wch introduced it.

9. The religion of ye Beast was \began visibly to be/ set up at ye opening of ye seventh Seale: as may appear by these reasons. ffirst it could not begin later becaus ye plague of ye first Vial was inflicted on men for it & therefore it must begin before yt time, & ye Beast's ascention out of ye pit requires yt it presently {sic} follow his resurrection because yt ascention comprehends both as one continued action. Nor could it begin much sooner becaus it followed ye interval between ye Beast's rise out of ye sea & resurrection, all wch fell wthin ye sixt seal & could not but take up some considerable time. Secondly although ye rising of ye Beast out of ye sea, becaus it expresses only ye rise of a temporal kingdom wthout respect to religion be not inconsistent wth ye things described in the {sic} sixt Seale nor wth those in chap 12.10 coincident to it; yet his ascention


\— to one another by Rule    /

I should now proceed to show yt ye Religion of ye Beast is Christianity corrupted, but in order thereto it will be convenient to prove first that

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10. The setting up ye Beast's religion took up ye time from ye opening of ye seventh seale to ye sounding of ye first Trumpet. For ye holy rites performed in this interval do plainly refer it to matters of religion, & ye offering up ye saints prayers to God argue their affliction by ye evil times coming on. And ye sealing of ye saints, wch takes up this interval, is by its opposite relation to ye mark of ye beast, a mystical indication of ye time when ye rest of ye world by degrees received yt mark of ye beast till they had all received it; & expresses also ye distinguishing them from ye wicked by ye standing of one & falling away of ye other. Also {sic} ye hurting of ye earth & sea seems to have been suspended till ye end of this time, yt ye world might not be punished universally before ye saints & wicked Apostates were thus \universally/ distinguished lest they should be both suffer alike therein; for this punishment was provided for & inflicted on those yt fell away to ye Beasts religion as is exprest in ye first Vial: whence it is manifest yt ye world had then receiv {sic} that religion. And lastly as ye setting up ye Beasts religion exprest by his ascention out of ye bottomles pit was of all others before his ruin the most singular revolution, so ye interval here assigned to it is the most singular one being bounded by ye two most cardinal periods between ye beginning of ye seales & last Trumpet: & therefore these must be adjusted by Rule    ; so yt ye whole seventh seale may be ye time of ye Beast from his first apparent beginning to ascend out of ye pit, & ye Trumpets ye time of his reign after he was ascended.

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11 There was to be a general Apostacy of \in/ ye visible Church. This you have plainly described by St Paul in his second Epistle to Timothy chap 3 & 4 where first declaring how it should be from grace he saith: This know also yt in ye last days perillous times shall come, for men shal be lovers of their own {illeg} selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, wthout natural affection, despisers of all that are good truce breakers, fals accusers, incontinent, fierce, despisers of those yt are good, traytors, heady, highminded, lovers of pleasure more yn lovers of God, having a form of godlines but denying ye power thereof. And then by comparing them to ye corrupt Christians of his own time he shows how this Apostacy should be from ye faith also: For of this sort, saith he, are they wch creep into houses & lead captive silly weomen laden wth sins, led away wth divers lusts, ever learning & never able to come to ye knowledge of ye truth — men of corrupt minds, a [7] insincere concerning ye faith. And then proceeding to exhort Timothy to diligence over his flock; I charge thee therefore before God sath {sic} he, – preach ye word, be instant in season, out of season; reprove, rebuke, exhort wth all long suffering & doctrine; for ye time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears: & they shall turn away their ears from ye truth & shall be turned unto fables.

Now it is manifest yt ye men here spoken of are men Professors of Christianity though corrupt ones, because they are said to have a form of godliness, & to be of that sort of men wch in St Paul's time crept into houses & led captive silly weomen & were men of corrupt minds & \(αδόχιμοι)/ insincere concerning ye faith that is {illeg} like ye first hereticks & their followers wch having departed from ye faith yet retained ye name & outward profession of Christianity, & through a form of godliness led after them many others of ye weaker Christians; as St Iohn saith of them They went out <24v> from us but they were not of us for if they had been of us they would have continued wth us. Nor were these corrupt Christians to be few in respect of ye true believers, for so St Paul's words would have agreed as well to ye Apostles times as to to after ages, there being even then a great many lukewarm Christians & a great many more that were turned away after ye doctrines of hereticks {sic}, as is to be learnt here & every where in St Paul's Epistles. They were not a few persons such as dayly revolted, but ye visible flock of Timothy (that is their posterity) wch St Paul spake of when he said: The time will come (viz ye perillous times of ye last days) when they will not endure sound doctrine but after their own lusts heap to themselves teachers &c. And by ye Apostacy of his flock you may guess at ye rest.

To this I may subjoyn yt other noted place of St Paul in 2 Thes 2 where tis said yt [8] ye day of ye Lord shal not come except ye Apostacy come first & yt man of sin be revealed ye Son of perdition. &c. But here for ye better understanding ye nature of this Apostacy, I shal lay down these observations.

ffirst yt it was to be a very durable one; for it began to work in St Paul's time vers 7 & was to last till or Lord should destroy ye man of Sin by ye breath of his mouth & ye brightness of his coming vers 8. This coming & ye brightnes of it \& consumption of the man of Sin thereby/ respects ye words before: {illeg} the {L} God shal recompense to you rest wth us when ye Lord Iesus shall be revealed from heaven wth his mighty Angels in flaming fire taking vengeance on them yt know not God & yt obey not the Gospel of or Lord —— But concerning ye coming of or Lord — we beseech you brethren that ye be not troubled — as yt ye day of Christ is at hand: Let no men deceive you by any meanes for yt day shall not come except the {illeg} Apostacy come first, &c. Whence you may perceive yt ye discourse of ye Man of Sin took occasion from & so is related to a former discours of or Lords coming to judgment. so yt putting all together ye sense will be: God shal recompense to you rest wth us when ye Lord Iesus shal be revealed from heaven wth his mighty Angels in flaming fire taking vengeance on ym yt know not God his enemies; but be ye not troubled concerning ye coming of or Lord as if it were at hand for ye Apostacy must come first & ye man of sin be revealed whom ye Lord is to destroy wth ye breath of his mouth & brightness of yt his coming in flaming fire to take vengeance on these his enemies.      This brightness of his coming is in Matt 24 compared to lightning wch cometh out of ye east & shineth into ye west: Of wch in Acts 9, you have a specimen by ye glorious appearance of or Saviour to St Paul. And yt wch is here called ye breath of his mouth is in ye Apocalyps compared to a sharp sword wch goeth out of his mouth yt wth it he should smite ye nations Apoc 19.15, that is those nations wch wth ye Beast & fals Prophet are gathered together to ye final war against ye saints, vers 18, 19, 21. |This is ye diluvium ignis whereby ye earth is to be refined, Mal: 3.2. the day yt shall burn as an oven & all ye wicked shall be as stubble & ye day shall burn them up, Mal 4.1.|

In ye next place we are to observe yt ye \may {illeg} observe ye consent of this Apostacy wth the other Prophesies of ye last days & particularly wth/ ye perillous times mentioned above are ye same wth this Apostacy \& St Iohn's Antichrist 1 Iohn 2.18./ ffor those must needs fall in wth this \Apostacy/ because this from its first working strikes through all ages; & as here ye Apostacy was to begin after a season & last till ye coming of or Saviour, so ye perillous times there spoken of were those to come in ye last days \& the Antichrist in the last time./. Both also are \They are also/ represented of ye same nature & original, ye Man of Sin being ye accomplishment of yt mystery of inquity wch began to work in St Paul's days, & ye perillous times to consist of such as those were that then crept into houses & led captive silly weomen, men of cor <25r> rupt minds, insincere concerning ye faith, seducers wch were to grow wors & wors deceiving & being deceived till ye perillous times should be come in. |And ye like is to be observed of St Iohn's Antichrist compared wth ye many Antichrists before him.|

Some are apt to think yt ye Apostles imagined ye world would be at an end in their age or soon after, but these must so much ye rather grant yt ye meaning of St Paul was yt this Apostacy & these last times were to continue to ye end of ye world & yt both Prophesies were meant by ye Apostle of ye same times there being no room for 'em to disagree. But if any one shall be so bold as to say further that these prophesies concerned therefore only ye age next after ye Apostles, they should rather consider that whatsoever were ye Apostles private opinion ye revelation was of ye last days & God might reveal to 'em that ye perillous times should be in ye last days wthout revealing to 'em ye distance or length of those days. But further, it does not appear by any thing in Scripture yt ye Apostles expected a sudden end of ye world any more then that or Saviour did when he said Behold I come quickly & my reward is wth me, – surely I come quickly. Apoc 22.|7,| 12, 20, & threatned ye Church of Sardis then in being: If thou shalt not watch I will come on thee as a Thief & thou shalt not know what hower I will come upon thee, Apoc 3.3 \& admonisht his Apostles: When ye see these things come to pass know that it is nigh (my coming) is nigh even at ye doors Mat 24.33/. Yea yt ye Apostles thought ye contrary is plain: for St Peter although in his his {sic} first Epistle ch 4.7 he tell us; The end of all things is at hand \approaches/ yet in his 2d Epistle ch 3.3 he expresses yt it would be so long that there should come in ye last days scoffers walking after their own lusts & saying where is ye promis of his coming, for since ye ffathers fell asleep all things continue as they were from ye beginning of ye creation. And then adds: But, Beloved, be not ignorant of this one thing that one day is wth ye Lord as a thousand years & a thousand years as one day – the Lord is not slack concerning his promis (as some men count slackness) but is long suffering to us-ward – But ye day of ye Lord will come as a Thief in ye night. And so St Paul his designe in his discours about ye man of Sin is to diswade ye Thessalonians from interpreting his words or Epistles so as to think ye day of ye Lord was at hand, & to yt end uses this argument that there must come first these two great revolutions, ye taking away that wch letted & ye rise & reign of ye man of Sin. \He knew also that ye Iews were to be led away captive into all nations & Ierusalem to be troden down of ye Gentiles untill ye times of ye Gentiles should be fulfilled, Luke 21.24, & yt afterwards all Israel (to whom blindness should happen in part till ye fulness of ye Gentiles were come in) should be received again to mercy, Rom: 11.26./ And though ye Apostles were shy of speaking expresly in this point least they should diminish ye expectation of ye Saints & fear of backsliders, yet they of understanding may easily gather from St Paul's discours of ye Rest of God, Hebr. 4, yt ye world has not yet run out ye years of his computation.


< insertion from f 25v > ✝ St Iohn indeed calls his own ye last time 1 Iohn 2.18, but I suppose he speaks there to ye Iews of ye end of their state, whereof ye first Antichrists & Pseudochrists \Simon Menandar, Basilides &c/ were (according to or Saviour's prophesy Luke 21.8) forerunners. {illeg} In other places ye times of Apostacy are called ὕστεροι καιρὸι & ἐσχαται ἡμέραι the last times {sic} or days in ye plural number to express their greater length, here tis said ἐσχάτη ὥρα ye last time or as it were ye last hower to express some sudden end: In those ye last times are spoken of ye Apostacy it self, in this of ye first working of ye mystery of iniquity: for the does not say yt ye Antichrist being then \not/ come, but only {illeg} there were many Antichrists yt is many of his forerunners: \And therefore/ This ἐσχάτη ὥρα therefore is not ye last tim same wth ye last times spoken of in other places, & |but an admonition to ye Iews only of ye end of their state at hand.|

There is a place of St Iude also (vers 17, 18) where he may seem to apply ye last times to his own days, but I suppose it is only comparatively; as if he had said Beloved remember ye how ye Apostles of or Lord told you there should be mockers in ye last time who should walk after their own ungodly lusts; Of this sort are they that separate themselves &c.

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St Iohn indeed calls his own ye last times 1 Iohn 2.18. But he does not mean thereby those last days wch St Paul calls perillous times but ye days preceding them in wch ye mystery of iniquity began to work. For he said not yt ye Antichrist was then come but only that there were many Antichrists, that is many of his forerunners already in ye world. Whence we may learn yt according to ye Apostles doctrine the last time was to consist of two states, ye one strictly so called in wch ye Antichrist or Man of Sin should reign, ye other ye Harbinger of that in wch ye mystery of iniquity worked in many petty Antichrists untill that wch hindred ye rise of ye great one were taken out of ye way: & so yt ye intent of ye Apostle here St Iohn here was to inform men that the times wch ye Apostles had so often told them \of/ by ye name of ye last times were not to be supposed a great way off, or some short space suppose of 3 or 4 years at ye very end of ye world, but that they were already begun in ye forerunners of ye Antichrist & consequently in him & his forerunners together to take up all the {sic} interval \time/ from thence to ye end of ye world; As if he had said: Little children, Ye have been told formerly of ye backsliding of ye last time, but think not that because ye Apostles then called ye time of Antichrist ye last time, that therefore it is a great way off; I say unto you it is now ye last time. For as ye have heard that in ye last time |ye| Antichrist should come, even now there are many Antichrists whereby we know yt ye last time foretold by ye Apostles is already begun.

After ye same manner ye words of St Iude are to be understood where he mentions how ye Apostles of or Lord foretold that there should be mockers in ye last time who should walk after their own ungodly lusts, Iude {illeg} 17, 18.

In the third place we are to consider observe that ye Apostates were to be Christians, & this I gather, ffirst from ye name Apostacy wch is as much as to say a falling away from ye truth. Secondly from God's sending them a strong delusion that they should believe a lie: for hence it follows that before this delusion they believed ye truth. Thirdly from St Paul's exhorting the Thessalonians to stand fast therefore & hold ye Traditions wch they had been taught whether by word or Epistle, for thence it follows yt ye Apostacy was to come by ye falling away of such as they were, & that not from ye name of Christianity but from ye purity of it by corrupting ye Traditions of ye Church whether written in ye Scriptures or delivered down by word of mouth. ffourthly from ye Mystery of iniquity's working when St Paul wrote, {illeg} for thence it follows yt ye Apostacy was to be of ye same nature wth ye Heresies of St Paul's time, in all wch ye name & form of Christianity was corrupted retained but ye truth of it corrupted. Compare this wth 2 Tim 3.6 <26v> & 1 Iohn 2.18. ffiftly from ye Man of Sin's sitting in ye Temple of God as a God, that is in ye Church as a King or Monarch over it. Lastl Sixtly from ye care wch ye Apostles took to give warning of these times, for it is not likely that they would have concerned themselves so much about a generation extrinsic to ye Church. Lastly \from/ yt plain description of these times in 2 Tim 3 & 4 where ye Apostates are said to be such as have a form of godliness (that is in appearance Christians,) – of ye same sort wth ye first seducers wch crept into houses & led captive silly weomen – ever learning & never able to come to ye knowledge of ye truth – men of corrupt minds, insincere concerning ye faith (that is Hereticks) – Seducers waxing wors & wors, deceiving & being deceived – such as will not endure sound doctrine but after their own lusts heap to themselves teachers, having itching ears & turning away their ears from ye truth unto fables. This (besides a large catalogue of other vices \wch ye Apostle would not have busied himself to reprehend in any but Christians),/ is ye description of those whereof ye great Apostacy was to consist. |To ye same purpose are or Saviours words: Then shall many be offended & shal betray one another & shall hate one another, & many fals Prophets shall rise & shall deceive many, & becaus iniquity shall abound ye love of many shall wax cold. Matt 24.10, 11, 12.|

In ye last place it is to be observed yt this Apostacy was to be general & this I gather ffirst from ye distinction yt is put between it & ye working of iniquity in St Paul's time set on foot by Simon Magus \Menander Saturninus Basilides, Carpocrates Corinthus/ & other Heretiques like these between ye perillous times of ye last days & ye seducers wch in ye first ages crept into houses 2 Tim 3. between ye Antichrist & ye many Antichrists 1 Iohn 2 Those heresies were but ye seeds of this, this ye complement of those; those were such as not to be letted by that wch letted this; those in & for a good while after St Paul's time were many in number, this but one in its degree those are all long since ceased, this was to continue to ye end of ye world those were too small to be called ἡ ἀποστασία an Apostacy or the Apostacy in St Paul's sense or to be made the sign of ye Lord's coming, for so long as ye Church persevered wthout any further working of iniquity then by those partial Apostacies, they were to take it for a sign yt ye day of ye Lord was \not/ at hand, & therefore this must be such an one as is manifestly distinguishable from them by its greatness. |Ἡ ἀποστασία must here signify such an Apostacy as either does or does not obscure ye Church, not ye latter because in St Paul's sense it agrees not to ye working of iniquity then begun.|

A second reason for ye universality of it may be from ye its caus of it so far as by ye powerfulness of ye cause we may judge of ye greatness of ye effect. The caus was ye coming of ye man of Sin after ye working of Satan wth all power & signes & lying wonders & wth all deceivableness of unrighteousness, God sending them a strong delusion that they should believe a lye. Tis well known yt Simon Magus came wth as much infernal power & lying wonders as any of ye first Hereticks or as any single Heretic could well do, & thereby seduced many, & yet St Paul makes no recconning of him in compa <27r> {rison} of ye strong delusion by wch ye man of Sin was to rise.

A third reason may be from ye man of Sin's sitting in ye Temple of God as a God yt is from ye supreme person of yt body called ye Man of Sin his presiding in ye Church as an earthly God, \or/ a Monarch in & over ye Church. It is not said in this or ye other part of ye Temple of God but in ye Temple of God wthout restriction.

We might here also repeat what was said above concerning ye prophesy of ye perillous times, where St Paul exhorting Timothy about his flock said, The time will come when they will not endure sound doctrine &c: And by ye Apostacy of this Church you may guess at ye rest.

The Apostacy therefore was to overspread ye general visible body of ye Church, & hence is that promis of or Saviour to ye Church of Philadelphia: Becaus thou hast kept ye word of my patience I will keep thee from ye hower of temptation wch shall come upon all ye worl world to try them that dwell upon ye Earth, Apoc 3.10. Yea so generall was it to be yt or Saviour puts ye Question: When ye Son of Man cometh shall he find faith on ye earth, Luke 18.8.

And hence we may learn in what sense to take ye word τινὲς in 1 Tim 4.1, wch we translate: In ye latter times some shal depart from ye faith. The greek is of a larger signification then ye English will beare, for τινὲς is sometimes put for {sic} ye greater part, or all but a few. Thus of or Saviours disciples those incredulous & offended ones who are comparatively called many in Iohn 6.60, 66, or Saviour in vers 64 calls τινὲς some of them. So Rom 11.17 St Paul saith of ye rejected Iews, who were by much \many degrees/ ye greater part of ye Nation, τινὲς some of ye branches were broken off. Again 1 Cor. 10.7, \8, 9, 10./ Neither be ye Idolaters as τινὲς some of them were – Neither let us commit fornication as τινες some of them committed – Neither let us tempt Christ as τινες some of them also tempted – Neither murmur ye as τινες some of them murmured –. Here are four great somes; for of ye first tis said: And {All} all ye people brake of ye golden ear-rings wch were in their ears & brought them unto Aaron, Exod 32.3. Of ye second: And Israel joyned himself to Baal-Peor — & ye Lord said unto Moses take all ye heads of ye people & hang them up before ye Lord – yt ye fierce anger of ye Lord may be turned away from Israel, Num 25.3, 4. Of ye third: The people spake against God & against Moses Num 21.5. And of ye fourth: All ye children of Israel murmured <27v> against Moses & against Aaron, & ye whole Congregation said unto ym would God we had died in Egypt – And Moses said unto ye Lord if thou kill all this people as one man — And ye Lord said they shall not come into ye Land save Caleb & Ioshua, Numb. 14 but their carcasses shall fall in ye Wilderness Num 14. Its plain therefore yt ye Apostle uses τινὲς for any some that's less then all: wch being so, the analogy of this Prophesy of ye Apostacy wth ye rest yt concern ye latter times, requires yt it be \here/ understood of ye generality.

I have hitherto considered only ye Prophesies of ye new Testament out of ye Apocalyps; but if you now compare all wth ye Apocalyptic Visions, & particularly wth ye flight of ye Woman into ye Wilderness & ye reign of ye Whore of Babylon, they will very much illustrate one another: for these visions are as plain as if it had been expresly said yt ye true Church shall be eclipsed disappear & in her stead an Idolatrous Church reign in ye world. And of ye same nature are ye treading under foot the unmeasured holy City by ye Gentiles, ye prophesying of ye witnesses in sackcloth, & ye ascention of ye Beast out of ye bottomles pit whom all ye world whose names were not written in the book of life (& consequently Heretiques & Hypocrites) were to wonder after & worship.

Lastly if to all this be added ye most universal & constant tradition of ye Church from ye first ages, yt there was to happen in ye last times of ye world such a general Apostacy as we have described; & also ye instances yt have been of such Apostacies of ye Church both under ye Law (as in Ahabs reign when ye true worship so far disappeared yt Elijah thought himself ye only untainted person) & under ye Gospel either in ye Arian age (as they call it) or in ye ages ever since: this tradition & these instances joyned wth ye foregoing evidences out of scripture may suffice to check ye most prejudic't & obstinate doters on ye Churches external grandeur & perpetual visibility & make 'em confess that it either hath been or shall be notably obscured.     And this foundation being laid I now proceed.

12. The religion of ye Beast & consequently of ye Dragon also after his being cast down is heathenising Christianity: as I gather by these reasons. ffirst because the Beast <28r> {arose} out of ye bottomles pit implying ye rise of a new infernal religion must needs, so soon at least as that religion arrives to any considerable pitch, put an end to those things & wth them to that Seal & so begin the next. Thirdly ye interweaving ye vision of ye Victors over ye Beast wth ye first appearance of ye seven Angels of ye Vials ch 15.1, 2, 6, is intimation enough that those victors begin then to get ye victory & consequently yt ye Beast's religion begins then to be set up. ffor it is necessary that that religion be adequately synchronal to those that get ye victory over him because there is {sic} no cessation of ye Church militant. Now the first appearance of these Angels, according to ye analogy of this {sic} Vision of ye Vials wth yt of ye Trumpets, must be at ye same time wth ye first appearance of ye seven Angels of ye Trumpets: that is at ye opening of ye seventh Seal. ffourthly by ye opposite relation of ye Seale of God to ye mark of ye Beast it is most natural to suppose yt ye vision of sealing ye saints is but a mystical indication of ye time when men began to receive ye mark of ye Beast; that is of ye time when ye Beast's religion arose wch therefore must be immediately after ye sixt Seal. Lastly ye rise of ye Beast's religion by reason of its great wickedness & universality is one of ye most cardinal revolutions in all the Prophesy, & so \the beginning of it/ can fall in wth no time so well as wth that cardinal period between ye sixt & seventh seale where both {illeg} by ye beginning of ye Trumpets & by ye interposition of ye 7th chapter is signified an end of ye former state of things & ye beginning of a new one. These two periods must therefore be adjusted to one another by Rule.

11 {illeg} |12|. The religion of ye Beast & \a/[9] consequently of ye Dragon also after his being cast down, is heathenising Christianity: as I gather by these reasons. ffirst because ye beast <29r> arose not till after ye Dragon was vanquished by Michael & his kingdom (out of wch ye Beast afterwards arose) sect 3.) possessed by ye victors, that is by Christians. \Whence it may be presumed that he {sic} vision of ye world made \derived a form of/ Christianity, & his heathenising is manifest by his blasphemy, Fig.      & by what is said of the subject of ye 6t Trumpet, that is of his worshippers: \viz that/ they worshipped Dæmons & Idols of gold & silver & Brass & stone & wood: wch neither can see nor hear nor walk, ch: 9.20./ Secondly ye Beast arose out of ye Sea & therefore ye inhabitants of ye Sea are they wch at his rise became his subjects. Now {sic} these inhabitants before \untill/ ye Dragon \Devil/ came down among them ch 12.12, that is before \untill about/ ye opening of ye seventh Seal Posit 5.3, & consequently before \untill/ ye Beast's religion was setting {sic} up, were no Heathens but Christians because ye Devil untill {sic} then was not among them; but his coming then among them is a direct expression that they began then to heathenize {sic}. For as his casting out was immediately before made used to signify ye extirpation of Idolatry so his coming again among men must signify ye restitution of it, though perhaps in a different form the first being represented above in Heaven, ye last below on earth. Thirdly {sic} because ye two hornd Beast is represented ye Author & promoter of ye other Beast's religion by his fals miracles, we may conclude that they are both of ye same religion. Which being so, their outward form of Christianity will is evident by ye likeness of the {sic} two horns of that Beast to ye Lamb, ch: 13.11; & their heathenizing by ye blasphemy of ye other Beast, Fig \his speaking {like} \as/ ye Dragon, that is dictating or preaching up such kind of things as ye Dragon used to speake or/ dictate. Lastly because ye Whore sits upon this Beast & rules over him ch 17 Def Fig      & commits fornication wth ye Kings & makes drunk & deceives & deceives all nations she co of wch ye Beast he consists, we may conclude that they are also of ye same religion. But ye Whore by her very name is ye Church of God lapst {sic} into Idolatry, Fig    

< insertion from f 28v >

To these r < text from f 29r resumes > |To these reasons I might add another taken from ye vision of ye Gentiles treading down ye holy City chap 11. For these Gentiles are ye Beast vers 7. & their heathenising is implied by their name Gentiles, & their profession of Christianity by calling ye dition of their habitation ye outward Court & holy City. The temple wth its Court & ye | < insertion from f 29v > holy City is ye whole Church & it's here distinguished into two parts; the one (ye Temple) measured & not given to ye gentiles, & this is therefore ye elect part of ye Church; ye other (ye outward Court & holy City) left unmeasured that is neglected, left out of ye measure \or compas/ of God's regard, not measured compassed or bounded by God's laws but left to transgression, & therefore ye reprobate part of ye Church. And this is given to ye Gentiles to possess, that is to those that should gentilize to be ye inhabitants or Citizens wch it should contein or consist of: & they tread it under foot, that is, contaminate corrupt & overwhelm ye truth of their Christian profession by Gentile practises.

Some I know will be apt to say yt ye Beast is represented one of ye most detestable States {sic} yt ever was & therefore it is more likely yt he should be purely heathen then have his wickedness allayed wth a profession of Christianity: but he yt considers will rather conclude yt because he is represented ye most wicked state therefore he ought to be Christianity corrupted, ye worst things requiring ye corruption of ye best to generate them. Sins are ye greatest where they are against ye greatest light, & if Hypocrisy be added or a corruption of ye meaning of ye Law be added to ye sin, it is yet a further aggravation & still a further if any shall \wthout commission/ pretend a power to make lawfull what he acknowledges to be prohibited by God: {illeg} And hence a Christian is capable of being wors then any other sort of men. Did it diminish ye Idolatry of ye Iews that they were God's peculiar people, or ye wickedness of ye first Heretiques yt they profest Christianity? Certainly no: ffor God never so frequently & severely reproved & punished any nation for their transgressions as ye Iews, nor did ye Apostles & first Christians aggravate ye iniquity of any so much as of ye Heretiques. A \Let no man therefore be deceived wth ye specious name of Christians, for a/ secret enemy is ye worst & most carefully to be shund, & such are they that put ye best colour of Christianity upon ye worst corruptions of it. If they be corrupt & live not according to ye Gospel, it had been better they had never heard of ye name of Christ: for ye profession of yt name shall so lit be so far from profitting ye ungodly that it shall aggravate their damnation, in as much as ye disobedience of a Son or Servant is more heinous then that of a stranger, & he yt knows his masters will & does it not shall be beaten wth many stripes.

13. The Beast is ye universal visible Church in yt state of Apostacy wch was to happen in ye latter times. ffor yt he is a Church is manifest by his outward form of Christianity newly proved & ye universality of yt Church is manifest by these expressions: All ye world (yt is ye Christian world) wondred after ye Beast — & power was given him over all kindreds & tongues & nations, & all that dwell upon ye earth shall worship him whose names are not written in ye book of life, Apoc 13.3, 7, 8. Moreover his religion agrees wth yt of ye Apostacy, for as he was to Heathenize {sic} & worship Dæmons & Idols Apoc 9.27, so in ye Apostacy they were to give heed to doctrines of Dæmons 1 Tim 4.1, That is to attend to doctrines concerning Dæmons or Ghosts of men such as were ye doctrines of ye heathens about their Divi, or of those {sic} ancient Heretics yt <30v> worshipt ye Virgin Mary as Queen of heaven to whome Epiphanius thus applies this place of St Paul, quoting it thus πληρουται γὰρ καὶ ἐπὶ τούτους τὸ, Ἀποστήσονταί τινες της ὑγιέος διδασκαλίας, προσέχοντες μύθοις καὶ διδασκαλιαις Δαιμονίων ἔσονται γὰρ νεκροις λατρεύοντες, ὡς καὶ ἐν τω Ισραὴλ ἐσεβάσθησαν. That also of ye Apostle {sic} is fulfilled of these: Some shall apostatise from ye sound doctrine, giving heed to fables & doctrines of Dæmons; for they shall be worshippers of dead men as they were worshipped in Israel. Epiphan: Hæres:78. The Beast & that Apostacy agree also in ye likeness of ye relation wch ye one has to ye Whore wch sits upon him {sic} back & ye other to ye Man {sic} of sin wch sits in it, ye apostate Church being ye polluted temple of God in wch ye man of Sin sits. And further as ye Apostacy rose by lying wonders & a strong delusion 2 Thes 2.9, 10, 11 so did ye Beasts religion Apoc 13. And lastly they agree in time, for ye Apostacy was to be in ye last times 1 Tim 4 & 2 Tim 3 & ye Man of Sin to rise wth or soon after it & continue to ye end of ye world: & so ye Beast ascended out of ye bottomles pit at ye opening of ye seventh seale {sic} (Sect     supra) & consequenly {sic} when ye woman began to fly into ye wilderness (Posit     ) & continues to ye 7th Trumpet at wch ye time ceases & ye mystery of God is finished (Apoc 10.6, 7) & ye Kingdoms of ye world become ye kingdoms of Christ for ever (chap 11.15) & ye Word of God comes to destroy ye w & ye dead here judged \& saints rewarded/ (chap 11.15, 18) & ye Word {sic} of God comes to destroy ye wicked wth ye sword of his mouth & cast ye Beast & fals Pro & fals Prophet into ye Lake of fire (chap 19) wch time is ye great day of God Almighty |even| the {sic} day wherein or Saviour comes as a Thief {illeg} (chap 16.14, 15.)

14 This Beast is ye same wth ye 4th Beast in Daniel. For both — < text from f 29r resumes > 14 {sic}. This Beast is ye same wth ye fourth Beast in Daniel, chap 7 For both Kingdoms have one common period, ending \at the day of judgment/ into the Kingdom of ye saints wch shall never be destroyed Dan 7. Rev 11.15, 18, & so at least they are synchronal. Also both are strange nameles monsters & have ten horns & ye <30r> one has an animated horn answering to ye Whore on ye other's back, & ye destruction of both is alike, wch is to be cast into ye fire Dan 7.11. Rev 19.20 {sic}, & that before ye rest of ye nations Dan 7.12. Rev 19.21 & 20.3, 10. Besides all this St Iohn hath very elegantly expressed their sameness by describing the Beast {sic} wch he saw to be like a Leopard & his feet as ye feet of a Bear & his mouth as ye mouth of a Lyon ch 13.2 {sic}. ffor these three being ye Beasts by wch the three first kingdoms were represented in Daniel, the naming of them all in this description of ye Beast by St Iohn, seems to be on purpose to point at ye vision of Daniel & insinuate ye correspondence between ye two Prophesies. And that only thre of those Beasts {sic} ye Leopard Beare & Lyon are named, it implies that ye Beast described must supply ye place of ye fourth to make up ye quaternary: wch he doth ye more fitly becaus they are set down in order backward & he is put in ye first place.

15 {sic}. This beast therefore being ye same wth Daniel's must be also ye same wth ye leggs of Nebuchadnezzar's Image since both those do most apparently, & by ye consent of all men, denote both ye same fourth Kingdome.

But yet this is not so to be understood as if this Beast was adequately ye same wth Daniel's fourth kingdom. ffor yt kingdom immediately succeeding ye Greek Empire must have begun before ye writing of ye Apocalyps & consequently before ye rise of ye Apocalyptic Beast, & so must comprehend the Dragon & Beast together, ye Dragon being considered as conteining ye Beast virtually in him untill his rise out of ye Sea. Whence it is that although St Iohn prophesying more articulately of ye fourth kingdom then Daniel, distinguishes Daniel's Beast into two, yet he describes ym wth heads & horns in common to insinuate that they are but one fundamentally. Yea Daniel's Beast (as will hereafter appear) is a combination of both ye Apocalyptic Beasts & Dragon in one: St Iohn distinguishing & describing articulately what Daniel considers in general.


Position 5 5.
The seven Heads of ye Dragon & Beast are distributions of them into so many succesive parts by ye opening of ye seales in order: every part or head being continued from ye opening of one seale to ye opening of ye next & the seventh head from ye opening of ye seventh Seale to ye sounding of ye seventh Trumpet. |first through ye time of silence & holy rites & then through all the Trumpets.|

1. The heads are so many sucesive parts of ye Kingdome. For in ch 17.10 they are called seven Kings & represented successive: where by kings you must not understand so many single persons, for ye Beast wch is said to be but one of ye Kings or rather but a part of one being called ye eighth & of ye seven, is yet said \described/ to have ten horns & ten crowns upon his horns to denote so many kings at once comprehended in that part of one. And besides what single king's reign could be long enough for ye seventh under wch is comprehended all that variety of events during ye sounding of ye seven Trumpets wch we shall hereafter show to be above a thousand yeares. By a king therefore is to be understood an aggregate of kings whether collaterall or successive unto some determinate period; & not only {of} \of/ Kings but ye whole kingdomes also during that intervall: for ye Beast wch is said to be ye eighth King & of ye seven, signifies ye whole Kingdome. See Dan. 7.17.

2 The heads of ye Beast are coextended to those of ye Dragon & ye first six of them coincident. ffor St Iohn in counting ym {sic} heads of ye Beast plainly refers ye first six of them & part of ye seventh to ye Dragon when he calls ye Beast yt was & is not, ye eighth & of ye seven \ch 17.10./ And therefore we are to reccon these heads \not/ of ye Beast \not/ as he is considered in ye Apocalyps distinct from ye Dragon but as he was virtually in ye Dragon before he became divided from him so yt ye first six heads <32r> may be recconned single ones in common to ye Beast & Dragon & ye seventh a {illeg} double one whereof one branch is the seventh head of ye Dragon & ye other ye Beast yt was & is not.

** < insertion from f 31v > ** And hence it is yt ye Dragon hath seven crowns upon his heads to denote his actuall reign in all ye seven, but ye heads of ye Beast are wthout Crowns becaus his reign takes up no more then ye last head. But yet to discriminate his last head from ye rest, ye ten horns on wch are ten crowns must be imagined to stand upon that. For in ch 17.12 in ye time of ye sixt head (defined in vers 10) it is said The ten Kings have received no kingdom as yet but receive power as kings ye same hower wth ye beast. And therefore ye Kings wth ye Beast begin not their actual reign untill ye next or last head, & by consequence ye 10 horns wth ye crowns upon them must all stand upon that: For ye better conception of wch it may be convenient to imagin ye heads in order one above another & ye crowned horns upon ye uppermost head. < text from f 32r resumes > 3. The seventh head is coextended to ye seventh Seale. For ye Beast when five heads were faln & ye sixt was in being was called ye beast wch was & is not ch 17.10, & therefore his non-existence or wound happened in ye sixt head & consequently ye seventh head must begin not at his rise out of ye sea, but at wch preceeded that wound but at his ascention out of ye bottomless pit wch followed it, & so fall in wth ye opening seventh seale.

By ye same discours it appears also yt ye sixt head (in some part at least) is coincident wth ye sixt seale seing ye wound happened in them both.

4. The heads of ye Dragon & Beast are \the/ distributions of ye kingdome according to ye seven seales. For since St Iohn no where distributes it into such parts but by ye seales & Trumpets, & the Beast or seventh head takes up ye seventh Seale, it remains that ye first six heads be coincident wth ye first six Seales. And indeed what els should be meant by calling these heads Kings in ch 17.10, but to point at ye four horsmen in ye four first Seales as being ye four first of ye kings introduced as a specimen of ye rest.

And hence it is yt ye Dragon hath seven crowns upon his heads to denote his actuall reign in all ye seven but ye heads of ye beast are wthout crowns becaus his reign takes up no more yn ye last head. But yet to discriminate his last head from ye rest ye ten horns on wch are ten crowns must be imagined to stand all upon that. For in ch. 17.12 in ye time of ye sixt head (defined in vers 10) it is said: The ten kings have received no kingdom as yet but receive power as kings ye same hower wth ye beast. And therefore ye kings wth ye Beast begin not their actual reign untill ye next or last head, & by consequence ye ten horns wth ye crowns upon them must all stand upon that: for ye better conception of wch it may be convenient to imagin <33r> the heads in order one above another & ye crouned horns upon ye uppermost head.

3. The saying of ye heads, ffive are fallen & one is & ye other is not yet come ch 17.10, respects not ye real time it was wrote in by St Iohn, but ye time of ye non-existence of ye Beast mentioned a little before & considered as present in ye vision. It's the tenour of all ye visions to represent future time as present. You may see it done in all ye seales Trumpets & Vials, & in ye description of ye Dragon & two Beasts, & ye rest of ye visions. And least you should say these are visions but ffive are fallen is an interpretation, I answer you may see the like translation of time from future to present \it done also/ in interpretations & explicating discourses. Thus in chap 7.14 To ye question What are these arrayed in white robes, it is answered These are they wch came out of great tribulation, & have washed their robes & made them white in ye blood of ye Lamb. So in chap 18 the angel, wthout setting before St Iohns eyes a vision of what he spake, cried out in ye present tense Babylon is fallen is fallen & is become ye habitation of Devils &c, & \thereupon/ most of that chapter is spent in describing Babylon & her fall in such a manner as if her fall was present. Now tell me, why should ffive are fallen be \necessarily/ understood of St Iohn's time any more then five are fallen Babylon is fallen. Or rather seing it is ye tenour of ye Prophesy to accommodate discourses to any future time as present in ye vision, what privilege should ffive are fallen have to be necssarily {sic} {sic} excepted? why may {th} not this be understood after ye {illeg} \manner/ of ye rest?


You may observe yt in \ye parts/ divers of ye Visions that so long that so long as ye same or synchronal things continue to be insisted on, whatever time ye beginning of ye discourse is referred to \first sentences or expression agrees to/, ye rest usually hold on to respect as present. This {sic} you may see done in ye descriptions of ye Palmbearing multitude \of ye battel between Michael & ye Dragon,/ of ye 7th Trumpet, of ye third Viol, & some others. & so in ye description of ye whore, ye Angel first pitches on ye time a little before ye Beasts ascention out of ye bottomles pit, & accommodates all his \following/ discourse {sic} in chap 17 to that time as present in ye vision & then in chap 18 another angel pitches on ye time of Babylon's fall, & to that time is most of yt {illeg} chapter accommodated, & then follows ye vision of a great multitude accommodated to ye time immediately following that. In ye first of these cases the Angel begins thus: The Beast wch thou sawest was & is not & shall ascend out of ye bottomles pit. To express ye succesion of these three things he assumes ye middle for ye time present in ye vision & then goes on accommodating all his discours to that time: in respect of wch he expresses as future ye 10 Kings receiving their kingdom & giving their power to ye beast & making war with ye Lamb, & burning ye whore, but of ye heads he expresses five past to express the sixt present & ye 7th to come to, denote {sic} ye synchronism \coincidence/ of ye sixt head wth ye time yt \considered as present in wch/ ye Beast was not. And to make ye stronger impression of this synchronism, he immediately repeats his {sic} first saying, and ye beast yt was & is not he is ye eighth: wch is as much as to <34r> say, ye Beast of wch I told you that he was & is not before this time to wch as present I accommodate these sayings, & is not at this time, he is ye eighth he when he ascends out of ye bottomles pit is ye eighth. ffirst, he says expresly The Beast was & is not & shall ascend. Then to make ye stronger impression of this, he draws a character or name \title/ of ye Beast from hence, calling him ye Beast yt was & is not, & in his saying of ye heads, ffive are fallen &c he mentions ye Beast by this character to inculcate ye relation of ye expressions.

If you should say ye Beast's being called ye Beast yt was & is not, is but a character or title & denotes only ye succession of his parts wthout regard to the any particular time: yet you must grant yt ye first sentence, viz: The Beast wch thou sawest was & is not & shall ascend out of ye bottomless pit is as \positive &/ expresly related to time as ye other sentence ffive are fallen &c. And therefore if you will understand ye latter of St Iohn's time you must understand ye former so too. Thus they must be synchronal {sic}, apply 'em to what time you will. But \yet/ had they been intended of St Iohn's time & not rather to \thus exprest to compare &/ adjust later things of some unknown future time to a synchronism, ye characterizing ye Beast by ye words was & is not would have been a superfluous repetition, the name Beast wthout any further epithite being sufficient to express & denote him wthout ambiguity. And therefore yt ye repetition of those words may be significant I <34v> cannot but suppose it done to inculcate a synchronism of things then future.

This I have premised to make way for ye next assertion where you will see ye truth of this more fully made out by ye coincidence of this Synchronism with ye sixt Seale.

I said that all ye Angels discourse ({illeg}) in ye latter part of ch 17 respected future time considered as present, but I would have this understood of those sentences only wch respect time. ffor part of his discours are only definitions wch have no respect to time no particular time: as where he says The heads are 7 mountans on wch ye whore sitteth. Also they are 7 Kings. The Horns are 10 Kings. The waters where ye whore sitteth are peoples & multitudes & nations & tongues. The woman wch thou sawest is ye great city reigning over ye Kings of ye earth. All these are definitions wch have an indefinite relation to time their sense being as if he had said The heads signify 7 mountains on wch ye whore sitteth when she reigns, &c. The only scruple is in ye last, some understanding that of Rome as it reigned over ye kings of ye earth in St Iohn's time. But whence do they gather this. Is it from ye Citie's being called great? I grant that Epithite was taken from it's greatness while it flourished, as was also ye name Babylon. But you may see ye same epithite continued to it till ye time of it's final destruction. Rev 18.2, 10, 16, 18, 19, 21. & ch 14.18. & ch 16.19. Is it from ye tense of ye verb ἐστι Then must Rome have been ye Whore in St Iohn's time. Is it from ye tense of ye Phrase ἔχουσα βασιλείαν reigning.? Then by ye same reason if one should say Hæc effigies est Socrates disputans it might be inferred, Ergo Socrates jam disputat. Or if ye war of Darius w Alexander wth Darius was represented in a scene or comedy, & an Interpreter should say ὁ ἔστιν ὁ Ἀλέξανδρος ὁ μέγας ὁ νικων τὸν Δαρειον it might be inferred: Ergo Alexander jam vincit Darium. There is nothing therefore to limit it to any particular time. But something there is to make it indefinite: for ye Kings of ye earth wch ye whore or great City reigneth over, cannot without straining be understood of any other Kings then those all along spoken of in ye Prophesy, viz: ye ten horns of ye Beast wch ye Whore sat on, that is, reigned over, <35r> the heads in order one above another & ye crowned horns upon ye uppermost head. < insertion from the left margin of f 34v > (ffig.    ) & wch in ye words immediately before those we write of were said to give their Kingdom to her beast that is to submit themselves to her reign; & wch are \again & again/ expresly called ye Kings of ye earth v. 2, & ch 18. v.3, 9.

4. The seventh head – < text from f 35r resumes > {sic}. The seventh head is coextended to ye seventh Seale, the first part of it to so much of yt seale as precedes ye Trumpets, & ye last part or 8th head to ye Trumpets. For ye Beast when five heads were faln & ye sixt was in being was called ye Beast wch was & is not ch 17.10 & therefore his non-existence or wound \to death/ happened in ye sixt head & consequently since ye wound beast was wounded but in one head & not on one side \chopt of/ but in it, the head must extend further then ye gaping of ye wound, & so that is, beyond ye healing of it, & so \ye wound being in the sixt seale (Posit 4.6, 7) the wound/ cannot end sooner then at ye openning of the seventh Seale \there being no sooner remarkable period for it to end at/. And on ye other hand ye eighth head or latter part of ye 7th being ye beast wch was & is not cannot begin later then wth ye first Trumpet becaus (as I shewed above in Posit 4.10) he was then fully ascended out of ye bottomless pit. And therefore for ye 7th head (or first part of it) there remains only that little intervall between the opening of ye seventh seale & sounding of ye first Trumpet.

I have sometimes thought whither ye two parts of ye 7th head might not be {illeg} collaterall: but ye calling one part ye eighth argues its succession of ye seventh as that succeeded ye sixt. And besides ye 7th agrees best wth ye \said/ little intervall at ye beginning of ye 7th seale, in that it is said to continue but a short space, that is to continue before ye eighth begin but a short space comparatively to \ye continuance of/ ye other heads.

{sic}. The heads of ye Dragon & Beast are ye distributions of ye kingdom according to ye seven seales. For \the heads are as much as to say, the capital parts or capital distributions of ye kingdom into successive parts, &/ St Iohn no where distributes it into such parts but by ye seales & Trumpets, & ye Beast or seventh head to coincidence of ye 7th head wth {sic} |ye| 7th seale & of ye parts of one wth ye parts of ye other, is an instance of ye coincidence of ye other six. The best reason why ye Beast yt was & is not is called ye eighth is yt ye heads are first reconned in {illeg} according to ye seales so far as they precede ye Trumpets wch \come in ye eighth place/ |Trumpets wth wch he is coincident are an eighth portion of time at ye end of the seven wch ye seales make.| And ye best reason why he is notwithstanding said to be of ye seven \& the Beast to have but seven heads/ is that ye Trumpets are conteined wthin ye seventh Seale. <36r> {} besides what els should be meant by calling these heads Kings in ch 17.10, but to point at ye four horsmen in ye four first Seals as being ye four first of ye Seals Kings introduced \there/ as a specimen of the rest. |Successive kings are as much as to say Courses or changes of the reign of a kingdom, in a litteral sense by ye deaths of single persons, in a | < insertion from the right margin of f 36r > figurative by any other notable alterations: & therefore \since/ these kings are here figurative & ye seales & Trumpets such & ye only such courses in ye Apocalyps; it is necessary that they be applyed to one another.

5. The monarchical form of ye Kingdom signified by ye Dragon & Beast was either not absolutely or not ultimately dissolved before ye first Trumpet. For since Some thing of dissolution there must have been at ye Beast's rise before but either not perfect or not final or neither. ffor in yt ye 8th Head only is attributed to ye Beast's reign it argues yt he began but wth that Head to be a completely distinct kingdome & ye monarchical form of ye whole in ye reign of ye former seven heads is typified by their having each but one crown upon it.

< text from f 36r resumes >

Position 5 6.
The horns of ye Dragon & Beast are ten contemporary kingdoms springing out of their seventh head \at or soon after ye beginning of the Trumpets/, & voluntarily uniting & conspiring into one body politiqꝫ called ye Beast.

1. That ye 10 horns are so many kingdoms kings is implyed by ye crowns upon them & also expresly affirmed ch 17.12. And not only kings but successions of ym wth their kingdoms; for so a horn is used to signify, Fig    

{sic}. The {sic} \horns/ are contemporary & not successive kings: For this also ye horns of a Beast imply when they appear together, as is evident by Daniel's vision of ye Ram & Goat. And much more ought it to be so in this Beast becaus ye 7 other kings wch are successive have a different representation, being signified each by one crown upon a head. For as one crown upon a head is made ye emblem of Monarchical government in ye Dragon, so ye 10 crowns upon one head must according to ye analogy signify so many kings at once in ye Beast. And if it were not so, ye little horn in Daniel wch rose up after ye other ten could not well be said to rise up among them בֵיגֵיחֵו Dan 7.8, nor to root up three of them vers 8, 20, & much less after that to have fellows חַבְךָתָחּ vers 20. The 10 toes also of Nebuchadnezzar's image imply so many collaterall kingdoms into wch ye 4th kingdom was in ye end to be rent. Yea Daniel expresly affirms that it should be divided & its parts should not stick to one another. And ye same may be collected from severall expressions {sic} of \in/ ye Apocalyps: as that those kings are said to receive power as kings about ye same hower wth ye Beast & to agree & give their kingdome to ye Beast untill ye words of God shall be fulfilled, wch cannot be understood of <37r> successive kings. Again ye Whore is said to sit upon peoples & multitudes & nations & tongues & to reign over ye kings of ye earth ch 17.1, 15, 18; And that all nations have drunk of ye wine of ye *[10] poison of her fornication, & ye kings of ye earth have committed fornication wth her ch 18.3: where by kings of ye earth must be understood kings of ye several nations wch she sits upon & makes drunk. So ch 18.9, 10 it is said yt ye kngs of ye earth who have committed fornication & lived deliciously wth her shall bewail her & lament her when they shal see ye smoak of her burning — saying, Alas, alas, that great City Babylon, — for in one hower is thy judgment come. And in ch 17.16, 17, yt ye ten horns (after ye time is fulfilled yt God shall put in their hearts to agree & give their kingdom to ye Beast) shall hate ye Whore & shall make her desolate & naked, & shal eat her flesh & burn her wth fire. Wch places must necessarily be interpreted of several kings at once.

2. These kings sprang out of ye seventh head: ffor this is plain by ye saying in ye time of ye sixt head (defined ch 17.10 as was proved above Posit 7.2. And to speake more strictly they sprang out of ye 8th or latter part of ye 7th {illeg} For though all ye heads, in generall speaking are common to ye Dragon & Beast, whence ye Dragon is represented wth ye horns as well as ye Beast: yet strictly ye eighth head is ye Beast's yt was & is not, & ye other seven ye Dragon's, ch. 17.10, 11. And accordingly ye Dragon's crowned heads but not his horns & ye Beast's horns but not his heads are crowned to signify yt ye reign of ye heads (all but ye 8th) belongs to ye Dragon & of ye horns to ye Beast that is yt ye Dragon properly \absolutely/ /properly\ so called reigns wthout actuall horns till ye beginning of ye Trumpets & then ye Beast or eighth head, on wch ye horns must therefore stand, begins his reign absolute \power/ reign {sic}.

Something of difficulty may seem here how ye Beast could rise out of ye sea in ye sixt head, & yet ye Dragon's proper reign continue till ye eighth: but ye difficulty will vanish {illeg} apply this to history {illeg} |we have shown that ye Beast's reign {illeg} his ascending out of ye bottomles pit is {illeg} completed, {illeg} began but| {illeg} ye heads. And as ye whole kingdom after this period is called ye <37v> Beast by reason of {illeg} it's subjection to his religion, notwthstanding yt ye Beast strictly so called in a politiqꝫ sense is but a part thereof: so before \untill/ this period ye whole may be called ye Dragon by reason of its subjection to ye Dragon's religion not wholly (whether heathen or Christian) not wholly abolished till then, notwithstanding yt ye Beast in a politiqꝫ sense was risen before. But besides this, when we come to apply this Prophesy to history we shall find yt the Beast, even in a politiqꝫ sense, did fully emerge out of ye Dragon so as absolutely & perpetually to dissolve his monarchichal form.

4. These Kings rose at or soon after the beginning of ye Trumpets: not before because ye horns sprang out of ye Beast or eighth head, nor long after becaus they received power as kings ye a[11] same hower wth ye Beast.

5. These Kings give — <38r> by or having shown yt ye Beasts ascention out of ye bottomles pit is not completed till y e 8th head begin

{sic}. These Kings give their power & strength & kingdom to ye Beast voluntarily, & not by compulsion. ffor it is said that they have one mind & yt God hath put in their hearts to fulfill his will & to agree & give their kingdom unto ye Beast. And ye Whore is said to commit fornication wth them, & make all nations drunk wth ye wine of her fornication & to deceive them wth her sorceries, ch 18.3, 24. And so ye two hornd Beast is said to deceive them by his miracles & by making fire come down from heaven. They are therefore perswaded into unanimous subjection by Sophistry & subtile delusions, but not conquered by ye sword.

{sic}. These kings thus conspiring into one body politiqꝫ are ye very Beast. ffor ye horns of a Beast are used to signify ye number of particular kingdoms or Dynasties of wch ye universal kingdom represented by ye whole Beast is composed: as may be seen in Daniel where ye two horns of the Ram were ye kings or kingdoms of ye Medes & Persians wch composed yt general kingdom; & ye four horns of ye Goat were ye four principal kingdoms of wch ye Grecian universal kingdom after ye death of Alexander consisted. And in like manner ye ten horns of this Beast must denote so many Kings or kingdoms all wch together make up ye universal kingdom signified by ye whole Beast. For these kings wch in ye sixt began actually but in ye eighth head, whence should they receive their kingdoms but by dividing among them ye nations of wch ye Dragon formerly consisted? (Dan 7.24.) Wch if it be supposed yet ye universal kingdom will be still continued in ye aggregate of those kindoms {sic} as well as ye Greecian kingdom after ye death of Alexander was, according to Daniel's representation of it wth by one beast wth four horns, continued in ye aggregate of his successors; & on this account more properly, that they have one mind & yt God shall put in their <39r> hearts — to agree & give their kingdom unto ye Beast, that is, to constitute ye Beast, or so to agree & combine together that their kingdoms shall be as it were but one kingdom, & by consequence ye very Beast. For in ye expression of giving their kingdom to ye Beast it is to be observed yt all their kingdoms together are called their Kingdome in ye singular number & so esteemed as if but one kingdome, wch may therefore well be represented by one Beast notwithstanding ye subdivisions.

And unless this be allowed, ye Beast must have more horns then ten. ffor {sic} there are ten horns in ye Kingdome wch ye kings give unto him & if he have any other kingdome distinct from ye Whore or little horn, there must be one more horn at least in that.

But for further confirmation of this particular it is to be observed yt ye Whore in one place is said to sit upon ye Beast, in another place to sit upon many waters wch are peoples & multitudes & nations & tongues, & in another place {illeg} to be ye great City wch ruleth over ye Kings of ye earth, ch 17.1, 3, 15, 18: & by consequence, ye Beast, ye many waters or nations, & ye kings of ye earth must signify ye same thing since they are indifferently used for one another.

And this is further signified by Nebuchadnezzars Image whose feet & toes were described to be part of iron & part of clay to signify ye aptness of ye kingdom to be rent into less dynasties towards ye latter end of it. |7. The kingdom therefore signified by ye Dragon & Beast continued in a monarchical {sic} form untill ye beginning of ye Trumpets & then brake into a multitude: its monarchical form in ye reign of the first seven heads being typified by their having but one crown upon each head & ye division of it in ye 8th by ye 10 horns of that head wth 10 crowns upon them. But yet there must have been in some degree a dissolution of ye monarchical form at ye two rises of ye Beast in ye sixt Head, but either not absolute or not final or neither. ffor in that ye 8th Head is only is attributed to the Beast {sic} reign \that was & is not/ it argues yt he began but wth that Head to be a completely distinct Kingdom, being till then in some respect or other a member of ye Dragon, as ye standing of ye crowns upon ye Dragon's seven heads & not upon his denotes.|

{sic}. {illeg} Although ye 10 horns denote so many kingdoms, yet we are not to suppose they continue yt number constantly to ye end no more yn ye 4 principal kingdoms, wch rose in ye 3d Empire after ye death of Alexander & were represented by ye Goat's 4 horns (Dan 8) continued all together ye till ye end of yt Empire. Yea ye contrary is here exprest: for ye little horn \at its rise/ rooted up three of ye 10 first horns before him Dan 7; & ye mixture of iron & clay in ye feet & toes of Nebuchadnezzar's Image denotes (as Daniel himself hath interpreted) yt ye kingdome shall in ye end be broken not only into ye 10 kingdoms represented by ye toes, but otherwise very variously. And yet ye posterity of <41r> two horns of ye Beast wch resemble ye Lamb's must be two dynasties resembling those churches, that is two ecclesiasticall dynasties subordinate to two supreme Bishops.

The Lamb indeed primarily signifies ye person of Christ, but yet it's members may \do/ at second hand represent his mystical members. ffor ye {illeg} its seven eyes are interpreted ye seven spirits of God mentioned in ye beginning of ye Prophesy ch: 1.4, & by consequence ye analogy his horns must signify ye seven churches mentioned a little after, there being nothing els in all ye Prophesy wch they can signify.

4. The two hornd Beast rose & grew up wth ye nations wch afterwards worshipped ye other Beast: for he is an aggregate of Episcopal Dynasties & ye the {sic} other Beast of temporall Kingdoms & it is of ye nature of these to be coincident {illeg} |& diffused through one another. Here at least they must be so| because what ever this Beast did was done to ye other's worshippers & {illeg} they are ye universal kingdom beyond wch nothing is here considered.

5. The two hornd beast \by deluding the world/ administred to ye ascention of ye other Beast out of ye bottomles pit. For he by his fals miracles & deceiving {sic} men {sic} was ye Author that they worshipped ye other Beast & made & worshipped his Image & received his mark & ye number of his name, that is yt ye other Beast ascended out of ye bottomless pit; for all this being done before ye first Viall & so falling in wth ye time of yt ascention is a mysticall description thereof. Yea he made or prepared all ye power of ye other Beast before him. Τὴν ἐξουσίαν του πρώτου θηρίου πασαν ποιει ἐνώπιον ἀυτου, vers 12. That is, to the temporal power wch ye Dragon gave that Beast, he added all yt power \his authority/ in spirituall matters whereby yt Beast in his ascention out of ye pit brought up wth him, & propagated, \& conserved/ his infernal religion. Or he by deceiving men made ye temporal power of ye Beast efficacious to bring in ye Apostacy, wch could otherwise have influenced men but little in matters of religion, violence being fitter to increase ye Church by persecuting it then to cause a falling away. This I \take to be/ ye meaning of ye expression ἐξουσίαν ποιει, considering yt it is ye tenour of this place to ye end of ye Chapter to describe what ye ye two hornd Beast did for ye other. He made his or created him his power or authority \authority/, he made yt ye earth should worship him, he made or effected great wonders before him, he (or ye Image) made that all ye world yt would not worship his Image should be killed, he made <42r> that his mark should be given to all, & that none should buy or sell wch had not his mark or name or ye number thereof. The same word ποιει runs through all, & ye latter passages seem to be a comment on ye first by enumerating ye particulars wherein this beast made ye other's power & Authority, or at least supplied him wth his own \power/ \& in all things ministred to him/: |the other Beast of himself doing none of those things that were done.|

As for ye words ἐνώπιον ἀυτου he made his power \Authority/ before him & did miracles before him, the meaning seems to \may/ be that he did this as a fore-runner preparing ye way before him for his ascention out of ye pit. See Luke 1.17 & Mark 1.2 where ye word ἐνώπιον ἀυτου & πρὸ προσώπου σου & ἔμπροσθέν σου are in like manner used to express ye Baptists fore-running & preparing ye way before or Saviour.

6. The two hornd Beast by reason of this his seducing men into errors {by great} wonders is is also called the fals Prophet. For that these are ye same is evident by ye agreement of their descriptions. The two hornd Beast in ch 13.14, is said to deceive them yt dwell one {sic} ye earth by means of ye miracles wch he had power to do in ye before ye Beast saying that they should make an image to him — & causing them to receive his mark. And so in ch 19.20 the fals Prophet is said to have wrought miracles before ye Beast wth wch he deceived them that had received ye mark of ye Beast & worshipped his Image.

But further, as in ch 12 & 13 ye two hornd Beast is described together wth ye Dragon & ten hornd Beast; so in ch 16.13, instead of ye two Beast yt hornd Beast ye fals Prophet is recconned wth ye Dragon & ten hornd Beast. Which argues it to be but another name of ye same thing given upon ye account of its lying wonders & seductions to distinguish it from ye ten hornd Beast wch in ye 14th & following chapters is eminently called ye Beast. And hence it appears why St Iohn never speaks of Beasts in ye plural number, as in some places he should have done had not one of ye Beasts been signified by ye name of ye fals Prophet.

7. The two hornd Beast at length became \by reason of his heathenising or committing spirituall fornication is also called/ ye Whore of Babylon. ffor they are ye same by ye agreement of their descriptions. The one is a fals Prophet deceiving them that dwell on ye earth by means of pretended miracles: |&| the other Mystery – making ye inhabitants of ye earth \a/[12] drunk. ch 17.5, 2, & deceiving all nations wth her sorceries ch 18.23, & corrupting ye earth wth <43r> her fornication, ch: 19.2. The one \makes ye Image/ cause {sic} that as many as would not worship ye Image should be killed, ch 13.15 \that is in a politicall sense at least & consequently persecuted:/: & ye other is drunken wth ye blood of ye Saints & wth ye blood of ye martyrs of Iesus ch 17.6, & in her was found ye blood of Prophets & saints & of all yt were slain upon ye earth ch 18.4. They are both of ye same religion ye religion of ye Beast ten hornd Beast wch is heathenising Christianity, Posit       Both denote Ecclesiastical states: the two hornd beast by his being two Episcopal Dynasties {sic} & called \also/ a fals Prophet; & ye Whore by her opposite {sic} \relation/ to ye Woman in ye Wilderness, & diversity from her Beast wch is a temporal state. Both are alike conjoyned to ye ten hornd Beast: the two hornd Beast conspiring wth being conteined in him & conspiring wth him & doing all things for him & over his subjects; And & ye Whore sitting \riding/ upon him & \that is ruling him &/ reigning over him ch 17.13 Fig    , & that not by ye power of ye sword but the consent consent & agreement, ch 17.13, 17. Both are \finally/ destroyed together: the two hornd Beast or fals Prophet at ye same time wth ye 10 hornd Beast ch 19.20, wch was shown to be at ye sounding of ye seventh Trumpet; & Babylon at ye pouring out of ye seventh Viall. ch: 16.19. By ye agreement of their qualities these two therefore must be ye same.

But further, as ye 13th chapter is spent in describing ye rise of ye two beasts & |ye| making ye Image & setting up their worship, so ye next chapter conteins ye fall & ceasing of all these things: only there ye {name} of ye two hornd Beast is called Babylon yt great city wch made all nations drink of ye wine of ye poison of her fornication, that is ye Whore of Babylon, ch: 18.2, 3. Now yt ye two hornd Beast is here meant by Babylon is evident partly because otherwise ye ruin of yt Beast will be omitted where it should \it ought to/ have been mentioned wth ye rest, but chiefly becaus it would have been preposterous & an the proclamation Babylon is faln implies that something was said of her \she/ was described \in being/ before or at least her existence mentioned & consequently yt ye two hornd beast is she, there being nothing els before like her mentioned before.

Again in ye 16th chapter ye agents of ye Dragon Beast & fals Prophet gather ye nations to battel against ye 7th Trum Vial, & immediatly after in describing their overthrow it is said yt Babylon came <44r> in remembrance before God to give unto her ye cup of ye wine of ye fierceness of his wrath. Wherefore Babylon must be one of ye three states that perished in this battel, & consequently none other yn ye fals Prophet wch together wth ye Beast was at this time cast into ye Lake of fire ch 19.20. It's ye two hornd Beast \therefore/ wch is called Babylon in ye 14 & 16 chapters; ye 17 on wch ye 17th Chapter is but a Comment. And indeed what name could be fitter for him. His being a heathenizing christian Ecclesiastical State makes him ipso facto a Whore in ye strictest sense, & we have no reason to suppose more Apocalyptic Whores then one.

8. The Whore of Babylon is ye same wth ye little horn of Daniel's fourth Beast. ffor they are like members of ye same fourth Kingdom. The little horn's growing upon ye Beast's head among ye other ten argues that it as well as ye rest was a Dynasty internal to ye Beast: & so was ye Whore or two hornd Beast, sect     supra. The little horn was of a different kind from ye other ten Dan: 7.24: & so was ye Whore, she being an ecclesiastical, they temporal states. The little horn's had look was stouter yn his fellows Dan 7.20, that is then ye other horns, & \he/ had eyes & a mouth to represent him as a head set over them: & so ye Whore sat upon ye Beast & reigned over ye kings of ye earth Rev 17.18, that is over ye ten horns vers 12. Posit \that is, ruled over him Fig/      . As ye Whore is distinct Animal presiding over her Beast: so ye eyes & mouth of ye horn show that he is indeed wth life & sense & so equipollent to a distinct Animal presiding over his Beast. The horn thought to change times & laws \Dan 7.25/ & had eyes to show that he should reign by sharp sighted policy: & the Whore is called a fals Prophet, a corrupter of ye earth, an intoxicator & deceiver of all nations, & had mystery written in her forehead, Rev: 19.2, & 18 17.2 & 18.23. The horn spake great words against ye most high, Dan 7.25: & ye two hornd Beast spake as ye Dragon, Rev 13.11. The horn made war wth ye saints & prevailed against them & wore them out, Dan 7.21, 25: & ye whore was drunken wth ye blood of ye Saints & wth ye blood of ye martyrs of Iesus; & in her was found ye blood of Prophets & of saints & of all that were <45r> slain upon the earth. The Dominion of both lasted untill ye time yt ye saints possessed ye kingdom (Dan. 7.21, 22. Rev 16.19 compared wth ch 11.15) & was of equal continuance, ye little horn reigning a time times & a half or 3½ yeares Dan 7.25, & ye Whore's beast pospering {sic} 42 months, Rev 13.5. And ye end of both was to be cast wth their Beast into ye burning flame Dan 7.11 {sic}, 21, 22. Rev 19.20.

These therefore being members of ye same general kingdom & alike related to yt kingdome & to their fellow members, & synchronal & agreeing in their \other/ qualities & fate must necessarily be allowed ye same.

\ And hence, by ye way, is manifest what we said above of Daniel's 4th Beast, viz: that it is a combined representation of the Apocalyptic Dragon & two Beasts in one Body, this only excepted, yt ye two hord {sic} beast (as we shall presently show) begins not his Whorish reign upon ye other Beast till some time after his first rise, & consequently begins but at a second rise to be represented \by the horn/ in Daniel./

9. It is ye Whore of Babylon wch is prophesied of in Ezek: 23.15, 16, 17, 18: where it is thus written

"And it shall come to pass in that day yt Tyre shall be forgotten seventy years according to ye days of one King: \&/ after ye end of seventy years shall Tyre sing as an Harlot. Take an Harp, go about ye City thou Harlot that hast been forgotten, make sweet melody, sing many songs that thou mayst be remembred.     And it shall come to pass after ye end of seventy years yt ye Lord will visit Tyre & she shall turn to her hire, & shall commit fornication wth all the Kingdoms of ye world upon ye face of ye earth. And her merchandise & her hire shall be holiness {sic} to ye Lord. It shall not be treasured nor laid up: for her merchandise shall be for them that dwell before ye Lord, to eat sufficiently & for durable cloathing."

The circumstances of this Prophesy do in all respects suit wth ye Whore of Babylon but not wth ye City of Tyre, & therefore I shall not doubt here by ye {name} of Tyre to understand this Whore.

In ye name there can be no difficulty becaus ye holy Ghost altogether calls ye Whore by names borrowed from forreign places, as Babylon, Sodom, Egypt, & (as some think) Idumea Isa <46r> Isa 34, & there is no reason why he may not as well call her Tyre, especially if Tyre in any respects besides wickedness (as in bordering upon ye Sea & marchandising. See Rev 18.15, 17, 19) do more advantageously then other places typify her. Yea, if I am not mistaken, ye holy Ghost has confirmed this name to her in Ezek 28. But at least that this place of Isaiah is to be understood of her may appear by ye following considerations.

ffirst whereas Tyre is here called a Harlot & said to commit fornication wth all ye Kingdoms of ye world upon ye face of ye Earth: this is ye exact description of ye Whore of Babylon but can in no wise agree to ye City Tyre. For none but ye Church of God can be an Harlot & commit fornication. This is a crime peculiar to God's people when they forsake him & go a whoring after other Gods or Idols. And therefore although Heathens were universally Idolaters yet ye holy Ghost never reproves any Nation under ye notion of committing fornication besides ye revolting Iews in ye old Testament & revolting Christians in ye new. But were it otherwise so yt Tyre be called a Harlot for her Idolatry, yet I see not how she should be accused for committing fornication wth other nations since her dealing wth other nations was only in matters of trade & merchandise. Nor does ye Universality of ye expression, that Tyre should commit fornication wth all ye kingdoms of ye world upon ye face of ye earth agree so well to that city as to ye Whore.

Secondly I see not how ye seventy years of desolation can be accommodated to ye City of Tyre. For from Isaiah's days to Nebuchadnezzar's it continued in prosperity <47r> excepting only five or six year's Siege & that in vain by Salmanasser, & by Nebuchadnezzar it was not only ruined for seventy years but for ever as was prophesied by Ezekiel ch 26. Yet not far from this city there was another incompassed by ye sea & called by ye same name. But this was not laid desolate wth ye other but from yt very time governed first by \a/[13] Baal their King for about {sic} 10 years & then by Iudges for about 7 years & 3 months & then again by Kings, the three first of wch Balator, Merbal & Hirom extended to ye reign of Cyrus, & from thence |it| flourished till ye reign of Alexander ye great who utterly destroyed it under \b/[14] Azelmicus its last king.

Thirdly in that these seventy years are said to be according to ye days of one king, it is plainly signified that this prophesy is not to be interpreted litterally of Tyre but hath some mysticall meaning in it. For what King since Isaiah's days hath reigned 70 years? But if we refer it to ye Apocalyps, supposing God by his foreknowledg hath accommodated it thereto, we may there perhaps meet wth kings of sufficient duration \the interpretation will be obvious/ |For| the {sic} successive kings described there are ye heads of ye Beast, that is ye portions or divisions of his reign, not by ye death of single persons but by ye periods of ye seales: & by ye same reason ye divisions of his reign by ye Trumpets may be also called Kings heads or kings, \& these we shall find of sufficient duration/ Wherefore since Isaiah's king must be a mystical one, what if it be one of these?

ffourthly whereas it is said that her merchandise & her hire shall be holiness to ye Lord — & yt her merchandise shall be for them that dwell before ye Lord: it is here in so many words declared that by Tyre is meant a people whose merchandise & hire, that is whose possessions are holiness unto ye Lord, & that ye people for whom this merchandise is, that is ye people of Tyre, are they that dwell <48r> before the Lord. And this is as much as to say that by Tyre is meant a people whose possessions are consecrate & set apart to ye true God so that they cannot be alienated wthout sacrilege, & a people also that are themselves set apart & consecrate to ye service of that God. That is in plain words, a people whose possessions are ye revenues of ye Church, & wch themselves are ecclesiasticall persons like ye Tribe of Levi. And this can be in no wise understood of ye City of Tyre; but of ye Whore of Babylon it is a most apposite description according to what we have proved of ye two hornd Beast (sect    ) & ye character wch St Paul gives of ye man of Sin yt he should sit in ye Temple of God.

And whereas it is further added that her Merchandise shall not be treasured nor laid up – but shall be for them that dwell before ye Lord to eat sufficiently, & for durable cloathing, that is they shall spend it upon their backs & bellies in pride & luxury: this also suits justly wth ye description of ye Whore. For of her it is said that ye merchants of ye earth \(i.e. figurative ones)/ waxed rich through ye abundance of her delicies {sic} Rev 18.3. And yt all were made rich yt had ships in ye sea by reason of her costliness vers 18. And that she |she glorified her self & lived deliciously wth ye kings of ye earth vers 7, 9, & lusted after fruits & things yt were dainty & goodly. vers. 14 &| was clothed in fine linnen & purple & scarlet & decked wth gold & wth precious stones & Pearles vers 16 \& inriched ye merchants by reason of her costliness vers 19/. And ye merchandise she bought was Gold Silver Pretious Stones, Pearles, fine Linnen, Purple, Silk, Scarlet, sweet wood, all manner of pretious vessels, — Cinnamon, Odours, Ointments, Frankincense, Wine, Oyle, fine Flower, Wheat, Beasts, Sheep &c. vers 12, 13.

10 The two hornd Beast rose a little before ye opening of ye seventh Seale. ffor He {sic} rose before, because he mimistred {sic} to ye ascention of ye other Beast wch began then not to be hatched but to work visibly. And yet he rose not much <49r> before becaus he rose after ye other Beast as is apparent both by ye order of ye narration & by ye other's being called ye first Beast, ch 13.12.

11. It was some considerable time before {sic} ye two hornd Beast became ye Whore upon ye other Beast's back. ffor it would require some time for him to arrive to yt height of \Idolatrous/ wickedness & dominion wth wch ye Whore is represented His rise out of ye earth argues his low estate & slow at first & slow growth. And though he did even then great things for ye other Beast yet he did 'em not by power but by sophistry & deceipt, & before he became ye great Whore {he} suffered an Eclips of 70 years, as is manifest of out of ye newly cited Prophesy of Isaiah concerning Tyre. For ye restitution of Tyre cannot be at ye first rise of ye two hornd Beast because Tyre was a Whore in being be Moreover the Beast is represented rising wth two horns, & yet ye Whore is but one City & accordingly represented in Daniel by one horn: wch implies yt ye Whore ascended not upon her Beast till one of those horns (or some new one) had got ye preeminence. Also ye ten horns are called ye first horns Dan 7.8 & ye litte {sic} horn said to rise up after them vers 24, so as to root up three of them before it vers 8, 20. And therefore since ye ten horns rose up at or after ye beginning of ye Trumpets, much more must ye little horn rise up after yt period & consequently after \still/ much more after ye \two/ Beasts.

As for ye exact beginning of ye Whore's reign we shall show hereafter yt it was wth ye Wo Trumpets: in ye meane time let thus much suffice of this particular.

12. The little horn of Daniel's 4th Beast was one of ye horns of ye two horned Beast growing up after a seventy years depression. to ye height of ffor by what we have proved it is manifest yt ye Whore & consequently the little horn sprang {sic} immediately out of ye two hornd Beast, & was in Daniel represented on ye same \Daniels/ beast wth \among/ ye 10 horns only becaus there both St Iohn's Beasts ({illeg}) {illeg}) are combined in one. Wherefore <50r> it must be either one of ye two first horns of the Beast pseudoprophetiqꝫ Beast or a new one. But not a new one, for it is manifest also out of ye afforesaid prophesy of Tyre that this horn before it became ye little horn in Daniel, suffered a deliquium for 70 years, & therefore was an old one re-resuscitated & exalted to a so much greater degree of dignity & wickedness yt in comparison thereof it deserved not in its first state to be recconned among ye ten horns in Daniel's vision.

If it be said that this horn might rise after ye two notwithstanding yt it was in being before ye 70 years: I answer yt it's much more probable yt one of ye two horns should overtop ye other then yt a new one should rise & overtop 'em both; & that ye first rise of this so famous horn should be somwhere taken notice of in ye Apocalyps then wholly omitted, as it is if different from ye two. But further, this horn (in being ye Whore) was that great City wch in ye sixt head or seale (defined ch 17.10) & consequently at ye rise of ye two hornd Beast, reigned over ye kings of ye earth ch 17.18: & such a City could not but have been even then one of ye principal Episcopal seats in ye world, & consequently a horn of ye two hornd Beast.

13. The Whore exalted her self above all earthly powers. For this is exprest by ye 10 kings giving their power strength & kingdom to her Beast ch 17.13, 17; & by her sitting upon (that is by Fig     reigning over) him & ye many waters (vers 1) wch are peoples & multitudes & nations & tongues (vers 15.) Agreeable to this is ye Whore's being \& by the look of Daniel's horn wch was stouter then his fellows & by its having eyes & a mouth to represent it as a head set over them. Agreable to this it is yt ye Whore is said to glorify her self & sit a Queen \ch 18.7/ & called Babylon yt is a sovereign Imperial City; & arayed in fine/ arayed in \fine linnen &/ purple & scarlet colour & decked wth gold & precious stone {sic} & pearls ch 17.4 & 18.16. For this is a badg of her imperial dignity as if it were said |yt| she {sic} was invested wth royal ornaments such <51r> |as| kings & Emperors used as an argument of their quality. For it was ye custom of nations that to express honour & greatness \dominion/ by wearing Gold Iewels & rich apparel. Thus Daniel was adorned \arayed/ at his exaltation over ye third part of ye kingdom, Dan 5.29 {sic}; & Mordecai, Esther 8.15; & Simon 1 Mac. 4.43, 44. And Andronicus 2 Mac. 4.38. And of ye Roman Senators tis said in 1 Mac 8.14 None of them wore a Crown or was cloathed in purple to be magnified thereby. So Iosephus Antiqu. l 10. c 12 Publicavit daturum se Danieli torquem aureum & purpureæ vestis usum quali Chaldæorum Reges utuntur. So ye Persian kings had a peculiar royal apparell {sic} & crown royall Esther 6.8, \much/ ye same I guess wth Mordecai's ch 8.15 viz: An apparel of blew & white wth a great crown of gold & wth a garment of fine linnen & purple. And who knows not yt ye Roman Emperors also distinguisht themselves by a purple Robe?

Supposing therefore ye Whore's apparel a badge of her dominion: she must so far transcend her Beast \therein/ as her ornament transcends his simple scarlet colour.

14 The Imperial seat of ye Whore is ye same City wth that wch was before ye Dragon's. ffor ye Dragon gave ye Beast his seat & ye Beast gave it to ye Whore in yeilding her ye Monarchy over him. The Angel taking from ye time of ye sixt head as from ye nearest distance, a prospect of ye wicked times ready to begin, told St Iohn yt ye Whore is yt great City wch reigneth over the Kings of ye earth, ch 17.18: wch is as much as to say that ye great city wch then ruled reigned over ye world should become ye seat of ye Whore, & consequently yt ye Imperial seat of ye Whore should be that same City wch was ye Imperial seat of ye world before ye Whore was in being, that is of so much of ye world as is considered in this Prophesy & \so/ represented by ye Dragon & Beast, & at that time by ye Dragon, ye sixt Seale belonging properly to ye Dragon's reign, & ye Beast not being when this was <52r> spoken ch 17.11. Or if you will say it was then become ye Imperial City of ye Beast because ye Dragon had newly given ye Beast his seat; yet in saying so it is confest to be ye Imperial seat of ye whole kingdom represented by ye Dragon & Beast in common.

The seat of ye Empire therefore from ye Dragon's to ye end of ye Whore's reign is one & ye same City. And this I take to be ye reason main grownd why ye whole Empire from ye beginning of ye Dragon's to ye end of ye Whore's reign is accounted but one & ye same Empire {sic} & accordingly represented in Daniel by but one Beast, notwthstanding yt ye Whore's reign is otherwise of a very different kind from ye Dragon's. And yet this will not have be {sic} a sufficient ground for yt unity unless ye Whore be supposed an inbred Dominion. ffor if she had risen out of a forreign nation invading this City, her dominion ought to have been accounted as much a different Empire from ye Dragon's as ye two first of ye four Empires though seated both at Babylon were different from one another, & so should have been represented not by a horn upon ye 4th Beast but by a different or 5t Beast.

There is another Prophesy in Daniel very pertinent to or purpose, viz: that of ye Ram & Goat where ye Goats last horn (notwithstanding what men dream of Antiochus Epiphanes) signifys ye fourth Empire from ye beginning to ye end of it as I shal prove when I come to consider yt & ye rest of Daniel's Prophesies. And if ye whole Empire be but that one horn, it is certain evidence yt ye dominion thereof from ye beginning to ye end was seated both in ye same <53r> people & in the same head City.

15. The Whore is St Paul's Man {sic} of Sin. For he like ye fals Prophet came wth signes & wth lying wonders & wth all deceivableness 2 Thes 2.9, 10. He like ye Whore exalteth himself above all yt is called God & yt is worshipped vers 4: Above all yt is called God, that is \his head person/ above all Kings & earthly potentates, for it is not said above God himself but above all that is called by his name: Above all that is worshipped, that is wth civile worship, for σέβασμα seems to relate to Σιβαστος ye common name of ye Roman Emperors mentioned sometimes in ye Acts.      He like ye Whore sits as a God in the Temple of God, shewing himself to be a God: As a God, \{illeg}/ yt is as a King or Monarch: In ye temple of God, that is in or over ye \polluted/ Church |represented by ye Beast or (as is exprest in Rev 11.2) in the outward court of ye temple & in ye holy City wch were given to ye Gentiles.|: Shewing himself to be a God, that is proving or demonstrating \to ye world/ as it were by apodictical arguments that he is no counterfeit, no Vsurper {sic}, but de jure as well as de facto supreme ye Ecclesiastical Monarch; for he as well as ye Whore ἀποδεικνὺν signifies properly such a proof \prooving/ as this.      He like ye Whore succeeded ye temporal Empire of ye world in its seat: for he was not to be revealed till yt wch letted were taken out of ye way \vers 6, 7/; that is, as all ye Ancients interpret, till ye civil Empire then in being were taken out of ye way to make room for a successor. And lastly he like ye fals Prophet is to be destroyed by or Lord at his coming to judgment; for as ye Word {sic} of God wth ye Armies of heaven came against ye Beast & fals Prophet & they were taken & cast into ye Lake of fire, Rev 19; so ye Lord shall consume ye Man of sin wth ye spirit \breath/ of his mouth & wth ye brightness of his coming 2 Thes. 2.8.

Position 8.
The Image of ye Beast is another internal body \an Ecclesiasticall Assembly/ of men representing ye ten hornd Beast & deriving its authority from ye two hornd Beast <54r> and was made between ye beginnings of the seventh Seale & first Trumpet.

1. The Beast whose Image this is, is ye ten hornd, \&/ not ye two hornd Beast. For it is said to be made to ye Beast wch had ye wound by a sword, yt is to ye ten hornd Beast. And ye same thing is implied in ye often repeated expression of worshipping ye Beast & his Image, yt is ye ten hornd Beast & his Image to both wch ye two hornd Beast did injoyn that worship, ch 13.12, 15, & both wch in ch 19.20 are mentioned together wth ye fals Prophet; & therefore since ye fals Prophet is ye two hornd Beast, this Beast whose is ye Image must be that wth ten horns: especially since ye name of Beast is only given to ye two hornd Beast in ch 13, & afterwards appropriate to yt wth ten horns, ye other's name being changed to yt of Whore & fals Prophet.

2. This Image represents ye ten hornd Beast. For els it could not be his Image nor would men worship it as they worship ye Beast. For as ye reason why Idolaters worship Idols is becaus they look upon them as the representatives of their Gods, so ye reason why ye worshippers of ye Beast do also worship his Image should be that they account it his representative. It cannot be called his Image wthout respect to likeness, as ye Statue set up by Nebuchadnezzar was called Nebuchadnezzar's Image: for so it ought rather to have been called ye Image of ye two hornd Beast that caused it to be made & receive life & be worshipt; & therefore it must be granted his representative.

3. It is some kind of Authority & not an Image of wood or stone or metal, because it received life from ye two hornd Beast so yt it could both speak & caus that as <55r> many as would not worship it should be killed, & becaus it was not only worshipped but made by them that dwel on ye earth, yt is not by an Artificer but a multitude. Nor is it so likely yt a material Image should be made to represent a body politiqꝫ whose form consists not in any external shape but in Authority & Dominion.

4. This Authority is derived from ye two hornd Beast ffor it was this Beast yt injoyned men to make ye Image & had power to give life unto it, |& inable it to speake & to cause yt as many as would not worship it should be killed.|

5. It is distinct from ye Authority of either Beast, being neither ye authority of ye tenhornd Beast becaus but his Image; nor of ye two hornd Beast becaus derived from him, & enlivend by his power; nor of both together becaus mentioned together wth |ym| both as a third thing distinct from both ch 13 & 19.

6 Its placed rather in a body of men then in a single person: for so it will more truly reprent {sic} ye Beast who is not a single person but ye most universa {sic} Body politiqꝫ.

7. It \The Image/ is not a forreign Kingdom or Body {sic} politiqꝫ but {sic} body of men made or constituted wthin those nations wch worshipped ye Beast. For ye it is made by his worshippers as may appear by comparing ch 13. vers {sic} & 12 wth vers 14: And & these worshippers are ye universall kingdom beyond whose bounds nothing is considered in this part of ye prophesy. Were ye Image a forreign kingdom it would not be so much an Image of ye Beast as a distinct Beast it self having its proper subjects.

8 Ioyning all these considerations, it must necessarily be some Assembly {sic} of men (as a Senate, Parliament, or Council) selected & convened out of ye Subjects of ye Beast to be his representative. ffor such & none but such a Body {sic} politiqꝫ can significantly be called ye Image or <56r> representative of a Kingdom.

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9 {illeg} It is an Ecclesiastical Assembly. For it was convened by Christians, Christianity being (as I have shewn) the profession of both Beasts from ye truth of wch they were now degenerating: And by these it was convened not for politiqꝫ designes but for setting up a new religion things in religion: And its Authority was spiritual & not temporal; for it must be of ye same kind wth ye two hornd Beast's Authority from whence it sprang. Had it been temporal it must have sprang from ye ten hornd Beast he being ye fountain of all temporal power as ye two hornd Beast was of all spirituall.

10. To worship ye Beast & his Image is to receive \& trust in/ their Authority, to beleive {sic} & rely on {sic} their decrees & statutes or opinions upon ye account of their Authority, to have yt faith in them wch is dew \only/ to God alone that is to divine revelation manifested either immediately or by ye mediation of such men as give unquestionable sufficient evidence that they have ye spirit of prophesy. To have this faith & trust in ye Beast & his Image is to worship 'em even in a litteral sense, & that in a very yt in a very high {manner} faith & trust in God or \Idols or/ any thing els being ye highest worship we can give them: & this is ye only worship yt a Kingdom & a Council are capable of. Of a Council its plain becaus its Authority is spiritual & so ye proper object of \religious/ worship. Of a Kingdome there might be some difficulty were its Authority only \in/ temporal matters, but ye Beast signifies a Kingdom not mearely as temporal but also as spiritual Christian. He is ye Whole visible body of Christians, ye Catholic visible Church during his reign, & accordingly has a double authority: temporall from ye Dragon ch 13.2, & spiritual from ye Beast two hornd Beast vers 12. And that ye worshipping of him is nothing els then ye receiving & \receiving this authority/ confiding in it is plain in that

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10. It was made between ye opening of ye seventh Seal & beginning of ye first Trumpet to sound: not sooner \later/ because ye plague of ye first Viall fe was inflicted upon men for worshipping it; nor sooner becaus it was made by ye two hornd Beast to ye ten hornd Beast after ye healing of his wound ch: 13.14, & (as is plain) in the time of his ascention out of ye bottomles pit.

{illeg} It is manifest therefore that this Image was an erroneous Council, & that a general one becaus ye representative of ye Beast yt is of ye universal \visible/ body of Christians usually called ye Church; & yt it was made at {sic} ye very ascentiontion {sic} of ye Beast out of ye bottomles pit for setting up & establishing ye new religion wch he brought up wth him; & that by ye influence of ye two hornd Beast it was made authoritative & \that is/ received in ye wor believed on & trusted in by ye world, or (to use ye Apocalyptic language) worshipped by them, as they also worshipt ye Beast, yt is believed & trusted in ye vogue of ye Christian world \then/ called ye Church.


Position 9
The two & forty {sic} months of ye Beast's {sic} \making war/, the like reign of ye Whore, the stay of ye Woman in ye Wildernes, the treading under foot of the holy City, & ye prophesying of ye two Witnesses in sackcloth, are throughout synchronal & extend from ye beginning of ye Wo-Trumpets to ye killing of ye Witnesses.

1. They are of equal duration. The Beast 42 Months ch 13.5; the Whore or little Horn a time & times & ye dividing of time Dan 7.25; the Woman in ye Wilderness a time times & half a time Rev 12.14, or 1260 days ch 12.6; ye Gentiles 42 months, & ye Witnesses {sic} 1260 days ch 11.2, 3. All wch are equall since ye holy Ghost in ch 12.6, 14 hath interpreted a time & times & ye dividing of time to be 1260 days, that is three Chaldaic years & a half or 42 months.

2. They are synchronal & end wth ye killing of ye Witnesses. Of their Synchronism severally there are divers characters: As of ye Witnesses {sic} in Sackcloth & ye Woman in ye Wilderness becaus both express ye like desolate estate of ye Church. Of ye Woman & Whore by way of opposition & becaus ye Wilderness wherein ye Woman is is also inhabited by ye Whore ch 17.13, & made to be a Wilderness by her abominations Fig.      Of ye Whore & her Beast becaus \Daniel's little horn grows upon his head &/ shee sits upon him during her reign ch. 17.16, 17, 18, & he reigns wth proportional prosperity so long as she sits upon him, & rises & falls perishes together wth ye two hornd Beast or fals Prophet of whose continuance ye Whore's reign is ye \principal/ middle portion. Of ye Woman & Beast becaus ye saints wth wch he warred all ye time must be in ye same Wilderness {sic} wth him & so no other then that Woman. Of ye Beast & Gentiles by their identity See <58r> Posit     Of ye Gentiles & Witnesses because they are introduced together ch 11.2, 3. And of ye Beast & Witnesses becaus he makes war wth them & kills them. And indeed such is ye affinity of all these things yt their Synchronism was never yet that I know doubted of, the equality of their duration being alone thought a sufficient indication thereof.

But to comprehend them all together: they are all necessarily implyed in ye times immediately before ye death of ye witnesses because till then ye enemies {sic} of ye Church prevailed more & more over her; & they are inconsistent wth ye times after their resurrection becaus from yt time she prevails over her enemies untill first ye great City & soon after ye whole Kingdom of ye Beast be overthrown. For at ye very resurrection of ye Witnesses she frighted her enemies & was no longer hid in ye wilderness but became visible to all ye world who beheld her as an ascendin a cloud for multitude \ch 11.11, 12/ Fig    . The numbers therefore since they all express ye time of ye Churches desolation & her enemies prevailing over her, must end between these two periods. And of these two I prefer ye first: ffor then ye witnesses have done prophesying & by consequence ye Woman is ceased out of ye Wilderness & ye Temple out of ye City so yt it is no longer a holy City wch ye Gentiles tread under foot; & ye Beast & wth him ye Whore for want of enemies have done a [15] making war, & also their \begin to send/ triumphal sending gifts to one another denotes. The killing of ye Witnesses therefore puts an end to all things to wch ye 1260 days are applied & so must be ye common period of those days.

I say an end: for if any one tell me yt Christ has promised yt ye gates of Hell shall not prevail against ye Church & therefore she cannot be interrupted, I return yt other saying of his; When ye Son of man cometh shall he <59r> find faith on ye earth. As there was \an/ intermission of ye Iewish Kingdom for seventy years in ye Babylonian captivity, notwithstanding ye promis that ye Scepter should not depart from Iudah till Shiloh came, so in or \Saviour's/ Promis a short intermission of ye Church may not be accounted a prevailing against her – becaus not a final nor durable prevailing, nor yet so absolute but that her roots may continue in ye earth, some men remaining well disposed to receive ye truth though for a time carried away wth ye streame, others seeking & perhaps discerning & believing it but yet imperfectly like those Pharisees yt feared to confes it least they should be put out of ye Synagogue, or at least some believing one truth, others another so as among them to retain ye Whole, & if you will go further & suppose some few believers of all that's {sic} necessary, I shall not gainsay it so you will but suppose 'em so few as here not to come into compute.

Some I know will say that ye witnesses are two single persons, & so their killing infers not any such deliquium of ye Church. \And to these I might answer yt ye Witnesses prophesy in sackcloth all ye 1260 days & therefore this number of days & consequently all things that are concluded in it (among wch is ye Woman's stay in ye Wilderness) have an end at ye death of the Witnesses. Wherefore it is necessary yt ye Woman at that time begin either to come out of ye Wildernes or suffer a deliquium there. But she begins not to come out before their resurrection & consequently must suffer a deliquium during their death, & therefore these Witnesses expres ye fate not of two single persons only but of ye \whole/ Church. But further he yt considers may easily ——/ But \further/ he yt considers may easily discern that they are something diffused through ye whole Beast's dominion since it was not a few men but ye Beast yt made war wth them & killed ym, not a single City or nation but peoples kindreds tongues & nations yt rejoyced over them & saw them rise again & ascend to heaven in a cloud. And ye City in whose street their dead bodies lay was not a bare City but ye whole dition thereof extending as far as where or Lord was crucified. Also they are \called/ two Candlesticks wch is an emblem not of persons but of Churches Rev 1.20. And if there were nothing els but this, yt it is ye tenour of ye Prophesy to represent every thing by figures, it would be ground enough for us to suppose ye same done in these Prophets.

3. These 1260 days begin wth ye Wo-Trumpets.


3. The 1260 days begin after ye beginning of ye Trumpets. For they are ye duration of the little horn, & {illeg} that begins after ye ten horns & consequently after ye beginning of ye Trumpets See Posit      The Beast indeed (to whom ye same length of time is assigned ch 13.5) began wth ye Trumpets but it is not said that this time was his whole reign but that he should make war so long, that is prosperously as the words before imply {sic} where his worshippers cry: Who is able to make war wth ye Beast him? His whole reign it cannot be because he is coextended to all ye Trumpets, whereas this Synchronism ends wth ye death of ye Witnesses. It must therefore be but a part of his reign, & there is as much reason why it should want at ye beginning as at ye end & so be ye principal middle part; the times before the total obscuring of ye truth (viz: those in wch ye earth helped ye woman & swallowed up ye \advers/ waters) being excluded as well as those after it began to revive. Much after ye same manner we shall find \also/ yt ye \other/ numbers in 5t & 6t Trumpets agree to ye principal middle parts of ye |two| kingdoms exprest \there/ by ye Locusts & Euphratean horsmen.

4 The 1260 days begin wth ye Wo-Trumpets. For ye manifestation of this it is to be observed that as ye four first seales in chap 6 were ushered in by ye four Beasts, so the first four Trumpets are ushered in apart by their four Angels standing on ye corners of ye Earth chap 7.1. For yt these were ye Angels, not wch sounded but wch executed ye consequent effects is manifest becaus to them it was given to hurt ye earth & ye Sea, & another Angel cryed saying Hurt not ye earth & ye Sea neither ye Sea nor ye Trees till we have sealed ye servants of or God in their foreheads. These are they therefore wch after ye saints are sealed hurt ye earth & Trees at ye first Trumpet & ye Sea at ye second: & their number will extend them to ye third & fourth also, but no further; for ye winds wherewith ye Angels hurt ye earth & ye Sea &c: are so many wars by Fig     & therefore we are to suppose yt ye Angels let go these winds successively as being ye four first of ye seven <61r> succesive wars of ye Trumpets. And from this combination of these four Trumpets may be argued that they relate to things of ye same nature wth one another & of a different nature from ye contents of ye three last wch by ye want of Angels are distinguisht from them: For otherwise the introduction of ye four Angels & their limitation to that number would be an insignificant circumstance. But to put ye matter out of doubt, ye holy Ghost has again signified ye combination of ye four first Trumpets by parting them \as it were/ from ye three last by ye interposition of an Angel flying through ye midst of heaven & saying wth a loud voice; Wo, wo, wo to ye inhabitants of ye earth by {sic} reason of ye other voices of ye Trumpet of ye three Angels wch are yet to sound. |The care therefore taken by ye holy Ghost to separate ye three last Trumpets from ye four first both by the interposition of an Angel crying Wo, & by adumbrating ye four Trumpets first apart by their four Angels must needs imply some considerable difference in ye nature of ye things wch they relate to, & so yt ye Wo Trumpets begin wth a new scene of things. Yea & ye descriptions of their plagues do evidence as much, those of ye first four being exprest by smiting ye severall parts of ye world, & of ye two last by ye rise of numerous monsters.|

In like manner it is to be considered that since ye reign of ye Whore or little horn began later then the Trumpets the things wch fall in wth these Trumpets \& precede ye death of ye witnesses/ must consist of two successive revolutions of a kind manifestly different from one another: the first before ye rise of ye horn, ye second in its reign: the first untill ye fall of ye temporal Empire, ye second after ye rise of ye spiritual; the first while ye Apostates {sic} heathenised more moderately, the second when their heathenising was grown to maturity so as fully to deserve ye name of whoredom. And these things premised afford us ye following arguments for or assertion.

Arg 1. The eighth Head or King is coextended to ye Trumpets, Posit       & therefore their principal divisions must fall in wth one another by Rule     But the principal division {sic} of ye eighth head before \so far as it precedes/ ye death of ye Witnesses {sic} is into ye times before & in ye reign of ye Whore, & ye principal division of ye Trumpets \so far as they precede ye same death of ye witnesses/ is into ye four first & three \two/ last. These are their two principal parts ye most uniform in themselves & ye most diversified from one another by ye greatest {sic} interceding revolutions <62r> & therefore must be adjusted to one another. For ye care taken Arg by {sic} the Holy Ghost to separate ye three last Trumpets from ye four first, both by ye interposition of an Angel crying Wo, & by adumbrating ye four Trumpets first apart by their four Angels, must neds imply some considerable difference in ye nature of ye things times wch they relate to, & so yt ye Wo-trumpets begin wth a new scene of things.

Arg 2. The 1260 days are of all times the most wicked as is notoriously manifest by ye description of the Whore of Babylon in chap 17 & 18, & of ye little horn in Daniel so many ages before. In like manner ye Wo-trumpets are represented as conteining ye greatest judgments of God for wickedness as is manifest by ye proclamation of Wo at ye beginning of them: And therefore since it is usual wth God to proportion his judgments to wickedness this synchronism will best agree to these Trumpets. The denunciation {sic} of Wo at ye beginning of them is a declaration of God's anger at ye aggravation of ye wickednes commencing at that time, & I see not what wickedness that can be besides ye begining of this Synchronism.

Something it may conduce to this argument to consider that (as we shewed in Posit 3.3) the Earth in helping the Woman was in ye second {sic} & third Trumpets opening her mouth & swallowing up ye waters & therefore wickedness was not then arived to ye hight.

Arg: 3. I have shown yt ye Ecclesiastical Empire was to succeed ye temporal in ye same Imperial City, & St Paul tells us yt ye first should be taken out of & that City to ly desolate seventy yeares between ye fall of one & ye rise of ye other: Search now ye {illeg} Series of ye Trumpets from one end to ye other & you will find nothing that can signify this change & desolation beside ye fourth Trumpet. ffor in that only is ye smiling of ye Luminaries wch is ye proper & <63r> full Emblem of ye ruin or deliquium of a kingdom, Fig    

The three first three Trumpets express ye smiting of ye earth sea & Rivers wth ye things therein, & ye fourth of ye heavenly bodies \to ye third part of them/, & so all four together express ye smiting of ye whole \third part of the/ Vnivers {sic} that is of ye Kingdom signified by ye \the third part of ye / Vnivers, wch is ye Beast, he being ye Subject of ye Trumpets. These Trumpets therefore express ye gradual smiting ye Bestial Vnivers or World in all its parts successively untill ye whole be smitten & so an end put to it for a time, the smiting of ye luminaries & stars being reserved to ye last becaus ye full Emblem of ye Eclips or deliquium of a Kingdom. But yet least it \the Kingdom/ should be thought for ever abolished it is said only that ye day shone not for a third part of it & ye night likewise, wch is as much as to say yt ye smiting of ye Bestial {sic} world being accomplished at ye begining of ye fourth Trumpet, ye kingdom continued in darkness for a third part of its day & night & then recovered it's light again. Compare this wth ye Prophesy of Isaiah chap 23, & I believe you will easily think this Trumpet to be ye king according to whose days Tyre was to be forgotten seventy years, & ye time of darkness to be ye seventy years, seing it is of that darknes is not momentary but puts a considerable distance between ye fall of ye temporal & rise of ye spiritual Empire.

Something like this deliquium is ye w{ound} of ye Beast wth a sword; but we have shown yt to be made & healed in ye sixt seale & consequently long before ye reign of ye whore {illeg} besides, At ye same time yt it was said; The Beast yt was & is not, it was also said; ye Whore is that great City wch reigneth over ye Kings of ye earth: wch is as much as to say yt in ye time of ye wound ye great City wch should become ye Whore ruled over ye Kings of ye earth & consequently was not laid desolate till afterward.


Position 10.
The Temple wthin ye holy City troden under foot by ye Gentiles, denotes the same thing wth the Woman in the Wilderness persecuted by the Dragon & Beast: the Temple answering to ye Woman, ye City to ye Wilderness, & ye Gentiles to ye Beast yt was & is not.

[1] a. χορτος gramen apud sacros scriptor pro herba usurpori solet ut in Mat 6.30, & 13.26. Marc 4.28. Iacob 1.10. 1 Pet 1.24.

[2] This & ye next Article are to be transposed

[3] i.e. of God ch 4.2.

[4] a. ἐσφαγμένην ἐις θάνατον. wounded to death ch 13.3.

[5] b. ὁ ἔχει τὴν πληγὴν της μαχάιρας, καὶ ἔζησε Quæ habet vulnus ensis et vixit. vers. 14. i.e. Quæ habet vulnus jam sanatū et revixit. Non enim dicit: Quæ habet et vivit, sed verba in diverso tempore posita sunt ut ἔζησε ad initium restitutæ vitæ referatur dum ἔχει indefinitè respicit omne tempus post acceptum vulnus.

[6] ἡ πληγὴ του θανάτου ἀυτου. vers 12.

[7] a. αδόκιμοι non probati, adulterini.

[8] ἡ ἀποστασία

[9] a. Pos Sect 4 hujus

[10] * θυμος

[11] a.. μίαν αἵραν ye same or ye first hower wth ye Beast. So Aristophanes μίαν δικάσαντες judging ye same judgment & μίαν ναμαχήσαντες fighting ye same seafight. ἡ οὐὰι ἡ μία the first wo, Rev 9.12. ἡμέρα μία the first day Gen 1.5. μία σαββάτων ye first day of ye week Marc 16.2. Iohan 20.16

[12] a. i.e. giddy {&} reeling into errors. Fig    

[13] a Iosephus contra Appionem lib: 1. Petavius

[14] b. Arrianus lib 2.

[15] a. See chap 13.

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