Treatise on Revelation (Section 2) Isaac Newton c. 93,448 words Newton Project Falmer 2009-08-21 Newton Project, Sussex University

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 mid-late 1680s, c. 93,398 words.

One of Newton's fullest expositions of his views on how to interpret Biblical prophecy. Drawing on a huge range of historical and literary sources, he attempts to clarify the complex symbolism of the New Testament Book of Revelation by locating it in its pre-Christian, Judaic frame of reference.

 Treatise on Revelation (Section 3) [Yahuda Ms. 9.3]Yahuda Ms. 9Treatise on Revelation (Section 1) [Yahuda Ms. 9.1] Yahuda Ms. 9.2, National Library of Israel, Jerusalem, Israel IsraelJerusalemNational Library of Israel Yahuda Mss Yahuda Ms. 9.2 SL247 and part of SL257

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 mid-late 1680s England English Latin Greek Hebrew Holograph Humphrey Newton Unknown Hand ReligionProphecy Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Preliminary transcription by Elizabeth Smith Coding converted to modified TEI DTD and proofed by Michael Hawkins Transcription and coding reviewed by John Young Updated to Newton V3.0 (TEI P5 Schema) by Michael Hawkins Substantial corrections input by John Young Minor coding error corrected by John Young Catalogue exported to teiHeader by Michael Hawkins
1 Ms. 9.2 NB the preceding 8 pages much the same as Ch. 1. viz Synopsis of Prophetic figures The Second Book Concerning the method & all synchronisms of the Apocalyps & the allusions therein to the Law & History of the Iews Chap. 1 Of the daily sacrifice spoken of by Daniel & the feast of yethe Passover. The Preface

As the Prophesies of Daniel consist of two parts an enigmatical vision & an interpretation so doth this of the Apocalyps. The AEnigma reaches to yethe end of yethe seven Thunders & in some respect to yethe end of the Trumpets, the interpretation thence to yethe end of the Prophesy. The first is a continuall allusion to yethe law, the second to yethe history of yethe Iews: intimating ytthat by history & yethe event of things the types of yethe law are at length to be unf unridled. For yethe Temple & ceremonies of yethe law were types & shadows of things to come Coloss. 2.16, 17. Heb. 9.9, 23, 24 & 10.1. The allusions to yethe law are partly in describing the Christian worship & partly in predicting things future. The first is done by allusions to yethe Iewish daily worship, the second by allusions to yethe Feast of yethe seventh month. The allusions to yethe daily worship are as follows.

Sect. 1 The Lamps drest

The Iewish service aa Maimon. de cultu divino. Tractæ cap. 7. sec. 3, 5 & Tract. 6. c. 6. sect. 1, 3. began every morning wthwith yethe sounding of Trumpets & opening of the Temple & killing of yethe morning sacrifice together, & dressing of yethe Lamps immediately after. TheseThe Lamps were dressed by the Priests in their lots & on yethe Fast of yethe seventh month & seven days before by the High Priest. In allusion to all this the Prophet in the beginning of yethe Prophesy hears a great voice as of a Trumpet (a singular being put for a plural as is usually in this Prophesy) & turning to yethe voice sees one like yethe Son of man (orour great High Priest) cloathed wthwith a robe reaching down to yethe foot & girt about wthwith a golden girdle For this was the High Priest's habit. In allusion to yethe Temples being now opened, for yethe people to enter from below, he saith he hath yethe keys of Death & of Hades, that is yethe Keys of yethe gates from death into yethe Kingdom of heaven. For they are bb Apoc. 3.7 afterward called yethe Key of David wthwith wchwhich Christ opens & no man can shut, & shuts & no man can open & opens a door to yethe Church of Philadelphia that is wthwith wchwhich he lets into yethe Kingdom of David & shuts out of it whom he pleases. And therefore they are yethe Key of yethe door in heaven so often opened in yethe following prophesy, that is yethe Key of the Temple or Tabernacle in heaven wherein God has his Throne & worship. For Keys must respect yethe doors of buildings & there is no other building or door in all this prophesy. Now the door of yethe Kingdom of heaven represented by this Temple or Tabernacle he had newly opened wthwith these keys by his resurrection from the dead, & this he intimates2 intimates by having them in his hand as if he had been newly using them & by calling them the Keys of death & Hades, & saying He was dead & is alive for evermore. In allusion to yethe morning sacrifice newly slain he was dead, & in allusion to yethe High Priest dressing the Lamps he is alive & walks in yethe midst of yethe seven golden candlesticks wthwith seven starrs in his right hand. These Candlesticks of yethe Temple in the Temple or Tabernacle. For as yethe Son of Man by his High Priests habit & yethe Keys is known to be wthwithin yethe courts of yethe Temple or Tabernacle so yethe Candlesticks by their being of Gold & sacred ones & placed in their places Apoc. 2.5. are manifested to be yethe Candlesticks of yethe Temple. The face of yethe Son of Man shining as yethe Sun & yethe seven stars in his right hand have respect to heaven & yethe Apocalyptic heaven is yethe Tabernacle or Temple. Nor is it any just objection that the Temple is not mentioned here; for tis certainly to be understood in yethe 4th & 5t Chapters of yethe Apocalyps wthwithout being mentioned there. The Tabernacle or Temple is yethe common scene of all yethe apocalyptic visions & therefore to be understood as well here as in other places. Conceive therefore that yethe son of man is appears in the Tabernacle or Temple in the region of the Candlesticks, & that yethe Apostle Prophet standing before yethe Temple sees him there through yethe fire of the Altar, with his feet as it were upon yethe coals of yethe Altar & his face in the bright flames therof. For this the Prophet intimates by describing his eyes like flames of fire & his countenance as yethe Sun shineth in his strength & his feet like cc. Suidas tells us ytthat χαλκολίβανον is a sort of Electrum or Amber more valuable ynthan Gold; being Gold in another form mint wthwith glass & steel The word is as much as to say, χαλκοειδὴς λίβανος (as Andreas Cæsariensis notes) that is amber of yethe colour of Copper & consequently like a coal of fire. For nothing resembles fire so much as amber doth. Whence in Ezek. yethe fiery appearance of yethe throne of God is also represented by yethe colour of Amber. amber as if they burned in a furnace ytthat is like coales of burning fire. The seven golden Candlesticks you may conceive to be either seven of the ten Candlesticks of Solomons Temple or rather yethe sevenfold candlestick of the Tabernacle. For as Moses gives yethe name of Candlestick to yethe middle branch of yethe seven Exod 25.34, so may the other six branches be accounted the candlesticks of their proper lamps. These lamps were placed on yethe south side of yethe holy place at a little distance from yethe wall in a right line inclined from it so as to front towards yethe Ark. Whence yethe High Priest in dressing them would stand between them & yethe most Holy Ark & so might look wthwith his face towards yethe Prophet standing beyond yethe fire of yethe great Altar. He is said to be appear & walk in yethe midst of these candlesticks that is in their region or over against the midst of them. For so yethe Prophet afterwards uses yethe phrase when he saith that yethe Lamb & two of the four Beasts were in yethe midst of yethe Throne. He hath in his right hand seven starrs that is the seven lamps of the candlesticks. For these stars are yethe seven Angels of yethe Churches Apoc. 1.20 that is yethe seven spirits of God Apoc 3.1 & consequently yethe seven lamps Apoc. 4.5. The candlesticks are yethe Churches Apoc. 1.20 & therefore the starrs in being the Angels of yethe Churches are the lights of yethe Candlesticks & the Churches in being the candlesticks of the Angels Apoc. 2.5 are the candlesticks of the starry lights. These Lamps being viewed at a distance would appear like starrs & therefore in a vision are fitly called so, & that the rather because yethe Tabernacle is made the type of heaven. For the starrs of this heaven are no other lamps then are the lamps. They are said to be in his right hand to signify that they appeared on that side of yethe tabernacle towards his right hand & that his hand was employed in dressing them. For being almost in a right line11 3 his hand employed in dressing them all: wchwhich could not have been exprest had they been at a distance from one another in their separated Candlesticks. he called the Angels of the Churches line with the Prophets' eyes, they might appear to him neare one another so as to seem to be in the right hand of the son of man. Now these lights he dresses & trims in yethe seven Epistles by telling them ytthat he knows their works & faith & patience, searcheth yethe reins & hearts, & by commending, reproving, instructing exhorting & threatning every one according to his condition. As yethe Lamps used to be in a decayed condition before dressing, so were yethe Angels of yethe Churches. One had left his first love, another was infected wthwith yethe idolatrous doctrine of yethe Nicolaitans, a third suffered yethe woman Iezabel, a fourth was ready to dy, a fift grown luke warm. And therefore he endeavours to correct & restore these to their first lustre, admonishing them to repent & do their first works. Into yethe other two wchwhich were faultless, he instills yethe oyl of exhortations encouragments and promises for preserving their light.

Conceive all this to be done on yethe Lords day, as yethe Prophet tells you, ytthat is aa Κυριακη της ἀναστεος Χριστου μνημόσυνον φέρουσα Andr. Cæsar ytthat is yethe Lords day is ytthat wchwhich carries yethe memorial of Christ's resurrection. on yethe solemnity of his resurrection whether yethe weekly or yethe annual & so to respect both yethe weekly christian worship on ytthat day, & yethe resurrection of Christ on yethe first of those days. For therefore he saith, I was dead & behold I am alive for evermore, as if he was just risen; & calls his keys yethe Keys of death & Hades rather then of heaven, as if he had newly brought 'em wthwith him from yethe dead. The design of yethe Prophesy here is to delineate yethe Christian worship by allusions to yethe Iewish, & therefore he tells you in yethe beginning ytthat it was on yethe Lords day (yethe day of our worship) ytthat these visions appeared. Hereby First by Epistles sent to yethe Angels of yethe Churches for them to instruct yethe people, he describes & gives directions for yethe Christian preaching on yethe Lords day. And in yethe next place he proceeds to describe yethe Christian worship in yethe Churches as you shal presently hear. For seeing yethe seven Angels of yethe Churches are here writ unto, & told of their faith, charity, patience, works, and labour in their Churches, & instructed, exhorted, commended, reproved, as men set over them, & afterwards described in the 4 people cloathed in white Linnen & girt about their breasts wthwith golden girdles wchwhich was yethe Priests habit Apoc 15, 6 & blew yethe Trumpets (Apoc. 8) wchwhich none but yethe Priests did. yethe Iewish Priests are alluded unto in these Angels & so yethe Christian Bishops are signified by them. The Iews used to call their Doctors of yethe Law yethe Candles of yethe Lord & yethe Christian Doctors are yethe light of the world (Matt. 5.14) & therefore they are fitly signified by stars & Lamps. But yethe meaning of yethe Candlesticks & Stars & of some other visions wchwhich follow will best appear by considering yethe constitution of yethe Churches wchwhich they represent. And this will be best understood by considering yethe constitution of yethe Iewish Synagogues from whence they were propagated. For yethe government of yethe Churches by Bishops Presbyters & Deacons was not instituted by Christ & his Apostles but by Ezra & approved by Christ, & afterwards used by yethe Christian Iews before yethe conversion of Cornelius, while they were yet all of them zealous of yethe law & continued as much one & yethe same Church wthwith yethe rest of yethe Iews as yethe several sects of yethe Iews did wthwith one another yethe nation of yethe unbeleiving Iews being not yet rejected from being yethe Church of God. Now yethe government of yethe synagogues was on this manner.See Lightfoot's Horæ Hebraicæ description of synagogues out of yethe Talmudists in his Horæ Hebr. upon Matth. 4.23. A synagogue might be instituted (say the Iews) in any City where there were ten men of leasure & learning in yethe Law, whereof three are yethe Magistrates & were called Rulers of yethe Synagogue & yethe Bench of three. This counsel was to those of yethe Synagogue what yethe great Sanedrim was to yethe whole nation nation. They judged of controversies, of crimes, of yethe admission of Proselytes, of laying on of hands & yethe like. This was yethe proper office of yethe Presbyters. Whence yethe Apostle saith, Let yethe Elders ytthat rule well &c. A fourth person was yethe publick Minister of yethe Synagogue, whose office was to read yethe publick prayers & to take care of reading yethe Law, & sometimes he preached when there were not other fit persons at hand to do it. He did not read yethe law himself but called any seven fit persons out of yethe congregation to do it, every one reading a part & he inspecting yethe reader, & correcting him if he read any thing falsly or improperly; whence he was called חזן yethe Chazan, ytthat is yethe overseer or Bishop of yethe congregation. They called him also שליח ציבזר yethe Angel of yethe Church. Besides these there were three Deacons or Almoners on whom was yethe care of yethe poor. Two of13 5 of them demanded alms of yethe townsmen, & yethe third distributed it: & these three were called Parnasim, Pastors, & by yethe Christian Greeks Διάκονοι Deacons or Ministers from yethe ministration of Alms & serving of Tables Act. 6.1, 2. There might be more then three if needfull, as in yethe first Christian synagogue, where there were seven, but three was yethe usual number, & fewer then three there might not be. And yethe same is to be understood of yethe Presbyters. There were other three officers of less note to make up ten: one of wchwhich was yethe interpreter whose office was to speak aloud to yethe people in yethe vulgar tongue what yethe Reader whispered to him in yethe sacred. To him Christ alludes, when he saith, what ye hear in yethe ear ytthat preach on yethe house tops. But yethe first seven comprehended yethe constitution of a Christian Church, & seem to be those whom yethe Iews called yethe seven good men of yethe city, of wchwhich saith Dr Lightfoot there is frequent mention in yethe Talmudists. And of these seven yethe Bishop being yethe Doctor of yethe Law, was in their language called yethe Lamp or Candle of yethe Lord, as well as yethe Angel of yethe Church. So then yethe Bishops of yethe seven Churches are yethe seven lights represented by yethe seven stars. & seven lamps, & called yethe seven Angels of yethe Churches & seven spirits of God. Thus are they but seven, & yet every Bishop if you either refer to his mystical body yethe three Presbyters & three Deacons, or consider him in respect of yethe seven Readers, is a sevenfold light of each Candlestick. In several respects you may therefore consider them either as yethe seven Lamps of yethe Mosaicall Candlestick, or as yethe seven sevenfold lights of seven such Candlesticks. In both cases there are seven Churches and seven Bishops, Angels, Spirits or Stars & no more. They are numbred as single persons by yethe seven Lamps & Seven Stars & Seven Spirits of God, & to yet shew ytthat they are not merely single persons but have each of them their mystical bodies of Priests & Deacons & other they are subdivided into yethe seven Lamps of each Candlestick; & by yethe same reason those lamps may again have their mystical bodies of assistants & attendants so ytthat a star or Angel may signify yethe whole body of Teachers & Ministers of every Church. For all single persons in this Prophesy have their mystical bodies. To such Angels as these are the Epistles sent, and not only to them, but to yethe whole Churches. For therefore is it said in every Epistle, He that hath an ear let him him hear what the spirit saith unto yethe churches. This exhortation to hear, being repeated in every epistle is a sufficient insinuation that the spirit preaches in these Epistles. This preaching . . . This preaching to the Churches consists in stirring them up to works, faith, charity, patience, perseverance under tribulation, & labour for the truth, and mainly in exhorting them against the idolatry of yethe 14 6 the times, & instructing them formost in sacred prophesy, by the study of wchwhich they may learn who yethe Idolaters are, and wherein their idolatry consists, and so by avoiding it obtain the eternal reward set before them. This preaching to the Churches on yethe Lords day being ended, the divine worship on the same day now follows.

Sect. II. The morning sacrifice

After this, saith the Prophet; I looked and behold a door [not opening but already] opened in heaven, and I heard the first voice as the voice of a Trumpet talking with me, and saying: Come up hither. This voice being the second sounding of yethe Trumpet called the Prophet to see the solemnity of yethe morning sacrifice. For the Trumpets every day sounded thrice: first at the opening of the gates of the Temple, then at the morning, and lastly at the evening sacrifice. The door opened in heaven was the door of the Temple. For the land of Iudea & therein the Temple is the is here made the common scene of all yethe Apocalyptic visions: & yethe the visions. And the Temple as being God's dwelling place, and a representation of heavenly things (Heb. 8.5 & 9.9, 23, 24) is put for heaven & yethe rest of Iudea considered as yethe earth. This is a view represented: of yethe holy place more full & complete & for a certain reason in a higher reason then before. Conceive that yethe Prophet in yethe former vision stood stood before without yethe temple before yethe east gate, & was then shewn only what was pertinent necessary to be noted observed; but now upon a fuller shew of all things is called up into the court court of the Temple & came up into the east gate of of yethe outward court to view the whole before him.

The Prophet being called up yethe Mount was immediately And immediately saith he, I was in th in yethe Spirit, & saw behold a throne set in heaven, & one sat on the throne in most glorious appearrance sitting upon it. The throne is yethe Adytum or most holy place in yethe Temple. The seat of yethe throne is over yethe Ark, between the Cherubims, & he ytthat sits thereon yethe great God of Israel, yethe creatour of all things as he is afterwards called. For yethe Iewish Church considered God as dwelling amongst them, first in yethe Tabernacle, & then in yethe Temple (Exod. 25.8 & 25.42, 43, 44 & Levit. 26.11, 12.2 Sam. 7.5, 6. 1 King. 8.13, 17) not in yethe holy place wchwhich was enlightened wthwith lamps, but in yethe thick darkness of yethe most holy place 91 King. 8.12. 2. Chron. 6.1) over yethe Mercy Seat between yethe Cherubins (1 Sam. 4.4. 2 Sam. 6.2, 2 King. 19.15. 1 Chron. 13.6. Psal. 80.1, & 99.1. Isa 37.16.) Whither Moses always went to speak wthwith God (Exod. 25.22. Num 7.89) & therefore yethe Iews considered all things done before yethe most holy place as done before yethe Lord (Levit 24.4, 6. Exod. 30.8. Levit. 1.3. Num. 16.16, 17 &c) & always prayed towards yethe Temple as 7 toward yethe place of Gods presence (1 King. 8.30, 33, 35, 38 &c. Dan. 6.10.) So Isaiah in a vision like this of yethe Apocalyps saw yethe Lord sitting upon his throne & his train filled yethe Temple (Isa. 6.) And in Ezekiels vision of the Lord Temple the Lord upon a throne of Cherubims entred into the house & filled it with his glory & said: Son of man, the place of my throne & yethe place of yethe soles of any feet where I will dwell in the midst of yethe children of Israel for ever, Ezek. 43. So in And so it is in the Apocalyps the Apocalyptick visions, the throne is in the temple. For the Temple was filled with smoke from the glory of God & consequently from yethe throne within it, ch. 15.8. There came a voice out of the Temple of heaven from yethe Throne ch 16.17 & the Palm bearing multitude being before the throne of G serve God day & night in his Temple ch 7.15. Whence also we have yethe utensils & parts of yethe Temple described about yethe Throne, namely the seven Lamps burning before it Apoc 4.5, the sea of gla Laver or brazen sea of crystalline water, called here yethe sea of glass because as crystal like unto crystall ch 4 ch. 4.6 & yethe golden altar whereon incense is offered before yethe Throne wthwith a golden censer & ch 8.3, 4 & 9.13 the great Altar ch 6.9 & 11.1 the Ark of yethe Testament ch. 11.9 & yethe outward Court ch. 11.1. All which plainly shewsshew the Scene of yethe Visions to be Iudea & in Iudea, the Temple.

And he that sat was to look upon like a jasper & a Sardine stone, [the last & first of the gemms in Aaron's Brest plate to shew that he is Alpha & Omega yethe beginning yethe End:] & there was a rainbow about the throne in sight like unto an Emrauld. By yethe rainbow you may know that yethe Sun was in yethe east before yethe throne & consequently that it was yethe time of the morning sacrifice. The green colour of yethe rainbow & jasper are emblems of vegetation & life, & so is the falling rain wherein it is to be conceived ytthat yethe rainbow is formed, this being the nourishment & vegetable substance of all growing things, & yethe red fiery colour of yethe Sardine stone denotes yethe heat by wchwhich they spring up live & grow. And all this is to represent him that sits upon the throne to be yethe eternal author of all things in answer to yethe worship wchwhich is afterwards given him, saying Thou art worthy O Lord to receive glory & honour & power: for than hast created all things, & for thy pleasure they are [daily] & were [at first] created. And he that sat was to look upon like a jasper & a sardine stone [the ful last & yethe first of & yethe gemms in Aarons brest-plate to shew that he is yethe Α & Ω the beginning & & yethe end:] & there was a rainbow about yethe throne in sight like unto an Emrald By yethe rain-bow you may know that yethe Sun was in yethe East before yethe throne & consequently that it was yethe time of the morning sacrifice. Thereby you may know also that there was a cloud of falling rain in yethe region of yethe throne. Clouds suit well with yethe throne of God in heaven & rain is yethe embleme of his blessings on mankind. Out of this cloud conceive yethe thunders to proceed wchwhich are afterwards said together yethe pro with yethe lightnings to proceed out of the throne. The green colour of yethe rains rain-bow represents well the vegetable faculty of yethe rain. For all vegetables are green & tis by rain that they spring up & grow. To denote that God is yethe author of their life & growth his appearance is like a jasper & a Saphire, that is green & red of a celestial green & red the green colour referring to yethe vegetable rain, water the mother or passive principle out of wchwhich all things grow & are nourished & yethe red to yethe naturall fire & heat, yethe form & life or active principle of all growing things. For yethe red is that wchwhich Ezekiel & Daniel in yethe like visions describe by yethe colour of amber & appearance of fire & this red fiery colour you may conceive to arise from yethe fire of yethe Altar through wchwhich yethe throne appeared. Ezek. 1.27 Dan. 7.10. Now all this is to represent him that sits upon the throne to be yethe eternal author & maker of all things in answer to yethe title & worship wchwhich is afterwards given him, where pill where the Elders worship him that liveth for ever, saying Thou art worthy O Lor & cast their crowns before the throne saying: Thou art worthy, O Lord, to receive glory & honour & power, for thou hast created all things & for thy pleasure they are [daily] & were [at first] created. For 'twas fit ytthat yethe attributes for wchwhich he is worshipped & come first of all he described nor yethe seven spirits signified by yethe seven eyes & by yethe seven Lamps or Stars being yethe seven Angels of yethe Churches to whom yethe Epistles were sent, are men set over yethe Churches & yethe two eyes appearing like flames of fire & so being both eyes & lamps have much the same signification.

And in the circuit of the throne were four & twenty seats & upon the seats were four & twenty Elders sitting cloathed in white raiment & they had crowns of gold upon their heads crowns of gold. These Elders by their numbers number twenty four, their position signified thrones for by their distinct seats about yethe throne, by their white garments wchwhich were worn only by the Priests in the Temple, by their crowns upon their heads wchwhich denote them Princes, by their having Harps & Vialls of incense ch 5.8 & by their being called Kings & Priests ch 5.10 are the four & twenty Princes of the Priests each with his course body of Priests & Levites under him, & their thrones are their chambers in the circuit of yethe inner court. For the Chron. 24 & 25 Josephus Antiq. 6. 11 & in vita sua sua sub initio. Maimonides De Cultu Divino tra Tract. 2, c. 3. 8 9 & c 4 3, 4. & tract 6, c. 7 , 5. 12 Priests & Levites were divided each into four & twenty courses or families wchwhich served in their turns in yethe Temple by weeks each course one week. Only upon festival days they seemed all together. Each course of Priests had its course of Levites under it & over it a Prince, & their chairs seats in the Temple were on this manner. The Court of yethe Priests was a square an hundred cubits long & as mann broad within yethe building having yethe altar in the middle & over against yethe middle of yethe Altar eastward northward & southward three gates, one in yethe middle of each side. The On yethe west fourth side was yethe separate place being another square equal to yethe former & conteining yethe Temple. Both squares together made a rectangle an hundred cubits long broad & two hundred long, surrounded with yethe buildings of yethe Priests chambers on the three sides but on yethe fourth side wchwhich was west, there were neither chambers nor a Gate but only a wall. The chambers of greatest dignity were before the east Throne on ytthat bb Num 2.3 & 3.38 east side of yethe court next yethe east Gate, & from thence they decreased gradually in dignity in their progress on both sides the court & separate place to yethe west end. From the east Gate cc Ezek. 40.45, 46. on both sides down to yethe north & south gates were the Chambers of yethe high Pries Priest & his chief officers who had yethe charge & government of yethe Temple & Altar & whom the dd See Lightfoot's Prospect of yethe Temple service, c. 2. Iews place before yethe Princes of the courses. From those Gates to the separate place were yethe four & twenty chambers of yethe Princes of yethe Priests, twelve on each side, four below stairs with a cloister before them looking into yethe court, & eight above. And from thence aa Ezek. 42.13. on their side the separate place to yethe said western wall reached yethe chambers of yethe four & twenty courses of yethe Priests when they ate yethe sacred things. I speake of Solomons Temple whose form & constitution is 8 is described by Ezekiel & was in some measure preserved in yethe second Temple: Concerning wchwhich I may perhaps on some other occasion give a fuller account, those who have hitherto wrote on this subject much mistaking yethe form of both Temples. Single persons in this Prophesy every where signifying mystically comprehend multitudes in their mystical bodies. So yethe Lamb by his horns & eyes & yethe son of man in the High Priests habit by his voice as yethe voice as yethe voice of many waters ch 1.15 represents a multitude. For waters signify multitudes ch. 170.15. & 12.15 But chiefly & most immediately in this High Priests mystical body were included his ministers in yethe government of yethe Temple, those who being seated in yethe Temple with him above yethe four & twenty Princes, sat together dayly in Councel in one of his Chambers for ordering yethe affairs of yethe Temple. These were being yethe Counsel of yethe Temple as the Sanedrim was yethe Counsel of yethe Temple nation, & sat in yethe seat of Aaron as those did in yethe seat of Moses; & so being yethe High Priests Counsel & bearing his authority are properly referred to his family & person, the High as distinct from yethe four & twenty Princes. These Counsellours were T first two fellow officers called Katholikim & then seven fellow officers called Imarcilia: over all wchwhich presided yethe High Priests deput vicegerent called yethe Sagan. These having yethe whole cap inspection & care of yethe Temple were to yethe High Priest instead of eyes. To yethe seven answer yethe h wthwith their under officers answer the Lord seven eyes of yethe Lamb & to yethe two yethe two eyes of yethe Son of man. For the ✝ For as yethe And as yethe High Priest has his mystical body so have yethe four & twenty Elders their several mystical bodies, each comprehending the family or course of Priests under him together wthwith yethe course of Levites under them. For yethe Levites were given to yethe Priests to minister under them Num. 3.6, 9, 32 & 4.19, 27 & so belong to them as servants to yethe parishes of their masters. Whence the Elders have every one of them a harp as well as a vial of incense ch 5.8. As Priests them offer incense & as Levites they handle yethe Harp in yethe song of the Temple. And thus in yethe high Priest & four & twenty Elders together we have represented the whole inward Court.

And out of the throne proceeded high things & thundrings & voices Thundrings are in this prophesy put for loud voices of a multitude. They are yethe voice of a cloud & a cloud signifies a multitude. So when yethe Prophet had heard a great voice of much people in heaven (that is aloft in yethe Temple) saying Alleluiah, in describing further what that multitude said he addeth that he heard as it were the voice of a great multitude & as the voice of many waters, & as yethe voice of mighty thundrings saying Alleluia, for yethe Lord God omnipotent reigneth &c. A ch 19. So again the Prophet heard a voice from heaven as yethe voice of many waters & as yethe voice of a great thunder & also yethe voice of harpers harping with their harps: & they sang as it were a new song before the throne & before the four beasts & the elders ch. 14.3. This voice therefore came from the Priests court in the Temple in heaven & so was yethe musick of the Temple consisting partly of the voices of singers called the voices of many waters that is of many people & partly of yethe noise of harps. The song was sung by the articulate voice of yethe many waters accompanied 9 panied with yethe inarticulate Musick of yethe Harps. And this articulate voice being called a voice from heaven as yethe voice of many waters & as yethe voice of a great Thunder shews that thunder is put for the loud vocal Musick of yethe Temple. So then the thundrings & voices wchwhich proceed out of the Throne are the thundring voices of yethe Temple musick, called thundrings to express the loudness & voices to express the articulateness thereof. Where tis obvious thereof the lightnings are the fire of the Altar wthwith yethe Prophet now now Disturbed by the morning sacrifice laid thereon. At this sacrifice yethe Levites sang & the Priests sounded blew the Trumpets by turnes & yethe Levites sang by turnes. The Prophet being called up yethe mountain by yethe voice of yethe Trumpets sounding together as one Trumpet being called up the mountain up into yethe temple & having now from yethe east gate & having now the prospect of yethe whole Temple before him, sees the fire of yethe Altar over against the throne & heares yethe song of yethe Levites from yethe same region, as if they were lightnings & thundrings proceeding from yethe throne, & describes them according to their appearance. Whence we may learn that wherever voices thundrings & lightnings are mentioned they denote a sacrifice accompanied wthwith yethe Temple.

From this appearance of the throne behind the fire of yethe Altar are taken also ♁ see yethe backside also the descriptions of yethe throne of God in yethe old Prophets. For in Daniel the head & garments of yethe Ancient of days appeared white like yethe top of yethe flame or as smoke useth to do above yethe flame, & under his throne under him was like yethe fiery flames & under it the wheels of his throne wchwhich were lowest on yethe ground as burning fire, & a fiery streame issued [from below] & [ascending upward after yethe manner of flame came ascending upward] came forth from before him, Dan 7. And in Ezekiel the Cherubins wchwhich supported the throne appeared like burning coales of fire & sparkled like yethe colour of burnished copper & out of the fire went forth lightning (that is a flame flashing like lightning, that lightning wchwhich in yethe Apocalyps proceedeth out of yethe throne & in Daniel is called a fiery streame issuing from before him) & yethe wheels of yethe throne (whose rings here appeared very high) were like unto yethe colour of beryl, that is green or inclining from green to gold inclining to green or yethe faint colour of flame on either side; & between the Cherubims wheels under the Cherubims were coales of fire. Upon yethe throne was the appearance of a man & within it the colour of amber as the appearance of fire; & about yethe throne a brightness like yethe bow that is in the clouds in the day of rain. And when Ezekiel stood at the north gate of yethe temple the throne stood not in its place in yethe most holy but on yethe right side of yethe house Ezek 10.3 that is on yethe south side of yethe altar, ch. 47.1, & so still appeared through yethe fire of yethe altar. All wchwhich compared wthwith yethe appearance of the throne in yethe Apocalyps, illustrates & sufficiently confirms orour exposition. The sacred fire is an embleme of yethe Deity; for God is a consuming fire: & for that reason tis always joyned wthwith yethe ark & cherubins in the description of his throne. For yethe same reason also the son of man standing in yethe region of yethe fire of yethe altar is represented in a fiery form, his leggs appearing like pillars of fire burning as in a furnace, his eyes & countenance like or as Daniel expresseth it like burnished copper, his eyes & countenance like flame & his head haire white as is yethe top of flame.

And there were seven Lamps of fire burning before yethe Throne there was a sea of glass like unto crystal. & in the midst of the throne were & round about circuit of the throne were four Beasts ful of eyes before & behind The of the golden Candlestick within the temple before yethe most holy place, & the great Brasen Laver or Brasen sea of Solomon filled with crystalline water & standing in the Priests Court between the Temple & yethe Altar a little to yethe South side Whence this sea appearing in yethe region of the fire of the Altar, is afterward said to be mingled wthwith fire, ch. 15.2. By the four & twenty Elders or Presbyters, are the Presbyters or Magistrates of the Christian Churches & by yethe seven spirits the Bishops or teachers thereof to be understood. For yethe original office of Presbyters was to govern & therefore these Presbyters are crowned as Princes & yethe original office of Bishops was to pray & to preach or prophesy & therefore they are represented by yethe prophetick spirit of God called yethe seven spirits in respect of so many Bishops in wchwhich he prophesies to the seven churches as also To so every Bishop as again represented seven fold by yethe seven lamps of every candlestick because he prophesies by yethe mouth of seven subordinate readers.

And in the midst of the throne & circuit of the throne were four Beasts full of eyes before & behind And in the midst of yethe throne were four beast full of eyes before & behind. The Prophet having hitherto described yethe Throne & Temple & inner Court proceeds now to yethe outer. For he proceeds in order beginning at the throne of God or most holy place & then describing yethe Priests court & lastly proceeding to yethe great Court or Court of yethe People, represented here by four Beasts in yethe four sides thereof. And presented here by four Beasts in yethe four sides thereof. And In yethe midst of yethe throne & circuit of yethe throne were four beasts that is two in yethe line passing through yethe middle one before & another behind the throne, both wchwhich to yethe Prophet standing at yethe eat gate appeared in yethe midst of the throne & two out of this line in yethe circuit on either hand. It seems to be an Hebrew way of speaking for so in the arches Gates of yethe Temple wchwhich had arches on either hand wthwith little chambers in their Posts, Ezekiel (chap 40) saith there were windows in the arches round about within. And so the thrones of yethe Elders which were only on both sides Tthe Prophet Iohn saith were in yethe circuit of yethe Throne & the wings of these Beasts wchwhich were not in yethe middle before & behind but on their sides he saith were about them. So also yethe Lamb who was over against yethe middle of yethe throne he saith was in yethe middle & a a στὰν ἔχον διπλην ἐν μέσω του νεὼ τετυχη κότος, ἀφορωσαν εἰς τὰς θύρας ἀυτου Ioseph. Antiq. lib. 15. c 14. Iosephus an Hebrew contemporary to yethe Prophet, to expres that the temple was over against yethe middle of yethe Eastern side of yethe outward Court saith it was in the middle of it. These Beasts because they worship God together with yethe Elders & say that Christ hath redeemed them to God by his blood out of every kindred & tongue & people & nation &c do plainly signify the Christian Church & so allude to yethe people of Israel assembled in yethe four 18 10 four sides of yethe great Court of yethe Temple. Beasts are yethe proper type of multitudes & because such multitudes seen from above appeare with heads & eyes all over, these beasts are described full of eyes: wchwhich eyes are said to be before & behind to express yethe quicksightedness of yethe people of God in discerning divine mysteries in reference to times before & behind us or future & past. But whilst I place the people of Israel in yethe four sides of the outward Court I understand it of the first Temple when all yethe twelve tribes of Israel were in the land together. For all the tribes are alluded to in these Beasts & the great court which was yethe court of Israel in yethe first Temple, became yethe court of yethe Gentiles in the second as shal be shewed hereafter.

The first Beast was like a Lyon, the second like a Calf, the third had a face like a man & the fourth was like a flying Eagle, These representations of yethe four quarters of Israel are taken from the standards of yethe tribes in yethe wilderness. For yethe frame of yethe Temple is analogous to their encamping there. The Priests & Levites encamped next about the Temple Tabernacle answerable to yethe inward Court of yethe Temple, And in each & round about them were the twelve Tribes in four quarters to yethe four winds answerable to yethe outward Court, & in each quarter were three tribes under one standart as you may read in Numb. 1 & 2. The names of yethe standarts are not there set down, but yethe Iewish Doctors See Mr Mede by tradition teach that yethe eastern standart was a Lyon, the western an Ox, the southern a man & yethe northern an Eagle. So Ezekiel (chap 1).Ezek. 1 looking northward & seing a vision of four beasts each with four faces wchwhich looked four ways & turned not from their quarters; & naming their faces in order, puts first yethe face of a man, then yethe face of a Lyon to yethe right side that is eastward & yethe face of an ox to yethe left side that is westward & the face of an eagle last. The face he first names was doubtless that most in view & consequently the southern which looked full upon him. Whence yethe Eagles face was to yethe north. Ezek. 1 These Beasts Ezekiel afterwards (chap. 10) calls Cherubins & describes them to be full of eyes: so that they resemble the Apocalyptick beasts, but yet wthwith this difference that one Cherubin with four faces to yethe four winds signifies what all four Apocalyptick Beasts (each with but one of those faces) do together, that is, all the four quarters of the Church. Whence they are placed not at a distance from the throne to yethe four winds like yethe Apocalyptick beasts but in the center even in the throne it self as supporters thereof like yethe two Cherubins on either end the Ark. For as those two joyn their wings together so do Ezekiels four & as God is said to sit & dwell between those two & ride upon their wings so his throne is placed upon Ezekiels four his sitting & riding upon them denoting his reigning over Israel. As those two are called the Chariot of yethe Cherubins, 1 Chron 28.18, so these have wheels to signify that they are the Chariot of yethe Lord & as those were in yethe most holy place so Ezekiel sees yethe vision of these entering into yethe house & God speaking from thence: Son of man the place of my throne Ezek. 43. And as Ezekiels had each of them four faces, so I conceive had those in yethe temple, seing yethe cherubins carved on yethe walls of yethe temple had each of them two faces extant, yethe other two being (as it were) hid within yethe wall, Ezek 41.18. There is a difference also between the Cherubins & Apocalyptic Beasts in their wings. A Cherubin has four wings to signify the distribution of the whole Church into four quarters, a beast six to signify yethe subdivision of a19 11 a greater into six parts.

And yethe four Beasts had each of them six wings about him & yethe middle before they were full of eyes within & they rest not day & night saying Holy, holy, holy Lord God almighty wchwhich was & is & is to come. Whence I gather these Beasts are the same wthwith yethe Seraphins wchwhich appeared to IsaiahIsa. 6. in a vision like this of yethe Apocalyps. For there also the Lord sate on a throne in yethe Temple & yethe Seraphins each with six wings cryed holy, holy, holy Lord of hosts. So then they are noble enough to represent yethe four quarters of yethe Church. They have each of them six wings, that is in all four & twenty And these are the four & twenty stations of the people of Israel answering yethe four and twenty courses of the Priests. For ff Maimon. Cult. Div. Tract 2. c 6 § 1. 5 because the morning & evening sacrifices were offered for all the people & they whose sacrifices were offered were re obliged to be present in the temple, the people had their representatives distinguished into four & twenty stations or courses to attend each their week in order & each station had its President calld the President of yethe station. Further to signify that these Beasts have internall intellectual eyes tis said that they have eyes within, that is in their bodies under their wings. / And they rest not day & night [that is morning & evening at yethe sacrifices,] saying Holy, holy, holy Lord God almighty. And when they give glory to him that sitteth upon the throne the four & twenty elders fall down & worship him. At the morning & evening sacrifices so soon as yethe sacrifice was laid upon yethe Altar, & yethe drink offering began to be poured out the trumpets sounded & yethe Levites sang by courses three times, & every time the trumpets sounded yethe aa Ecclesiastic 50 17. Maimon. De cultu Divino tract. 6 c. 6. S. 7. people fell down & worshiped. Three times therefore did the people worship; to express which number the Beasts cry holy, holy, holy; & Thethe song being ended the people prayed standing till yethe solemnity was ended. & In yethe meane time the ✝✝ Maimon. cult. Div. Tr. 2. c. 5 & c. 2. & Tr. 6 c. 6 S. 5. & Tr. 3, c. 2, s. 2. Priests went into yethe Temple & there fell down before him that sat on the Throne & worshipped.

Sect III. Sect III. The evening sacrifice.

And the Prophet saw in the right hand of him that sat upon yethe Throne a Book written within & on yethe backside & sealed wthwith seven seales. This was yethe book of yethe Law bDeut. 31.26. wchwhich was layd up in yethe most holy place that yethe cTargam Ionathan in Deut. 31.26. south end right side or south side of yethe Ark & so was placed, as it were, in yethe right hand of him that sat between yethe cherubins. The Book of yethe Law yethe Iews distinguish into Sections & call some of these sections open others shut up, meaning that some are intelligible others mysterious & scarce to be understood before yethe day of yethe Messias. So yethe last section of Genesis wherein Iacob in blessing his sons, predicts yethe actions captivities & returns of their posterity & yethe coming of Shiloh, they note for a section shut up. Whence they had this distinction of sections I know not nor of what moment it is. Tis more to our purpose that yethe book of yethe Law with other prophesies relating to it, tis considered by the old Prophets consider as a book bound up & sealed. So Isaiah: Isa. 8.16 & 29.10, 11. Bind up the testimony, seale the Law among my disciples, And again: The Lord hath poured out upon you the spirit of deep sleep & hath closed your eyes & the Prophets your Rulers hath he covered, & yethe vision of all is become as a book that is sealed which 12 which men deliver to one that is learned saying Read this I pray thee & he saith, I cannot for it is sealed. So Daniel Dan. 8 & 12. whose visions concern yethe things prefigured in yethe Law is bid to shut up yethe vision of yethe Ram & Goat, & again in his last vision wherein the Angel comes to shew him what is noted in the scripture of truth he is bid to shut up yethe words & seale yethe book. This book of yethe scripture of truth being continuing therefore sealed in the hand of God that is understood by him alone, & being written within & on the back side, within by hidden predictions of things to come, on the back side without by open allusions to things past, the Lamb now comes to receive & open: whence this Prophesy is called yethe Revelation of Iesus Christ wchwhich God gave unto him, being a Revelation or opening of yethe scripture sealed up shut up & sealed before.

For loe in the midst of yethe throne of the four beasts & in yethe midst of yethe Elders stood a Lamb as it had been slain. That is to the Prophet standing at yethe East gate of yethe Temple the Lamb appeared in yethe midst of the throne & of yethe Beasts & Elders. he stood in the lines passing through yethe midst of the throne & Elders & in the two cross lines passing east & west north & south through yethe middle of yethe four beasts & consequently he stood at the Altar. For this Lamb was is yethe morning daily sacrifice & therefore stood at yethe Altar. newly offered & now at yethe evening saw Christ was arraigned condemned & crucified appearing slain & rising from yethe dead, sacrifice of the eucharist. & now at the evening sacrifice appearing slain. rising from yethe dead. It had seven horns to signify the between the morning & evening sacrifices & therefore the Lamb appears slain between them that its death may respect them both It had seven horns to signify the seven ecclesiastical dynasties or Churches of Asia, & seven eyes which are their Angels or Presbytery the seven spirits of God that in yethe Angels or sent forth into all yethe earth, that is the Angels or Presbytery of yethe seven churches. For as the Metropolis of yethe Apostacy that woman Babylon represents the whole apostate church so yethe seven churches of Asia are put a type of yethe true church diffused through yethe whole earth. The morning sacrifice was finished before yethe appearance of this Lamb & therefore 'tis yethe evening sacrifice. Christ died at yethe ninth Iewish hour & therefore wchwhich was the time of evening sacrifice & therefore his death is here represented by this sacrifice.

And he came & took yethe book out of yethe right hand of him that sat upon yethe throne. The high Priest in the Fast of the seventh Month & seven days before as he dressed the Lamps so he offered yethe morning & evening sacrifices. That solemnity being finished Between those solemnities or When the evening sacrifice And when he had laid the evening sacrifice upon yethe Altar he went thence into yethe temple to burn incense & to worship & also on this day as it were to take up For yethe Lamb & high Priest in yethe Apocalyptick language are one & yethe same thing. Christ yethe Lamb was also yethe High Priest, who (as yethe Apostle Paul expresseth himself it) offered himself.

Maimon. Cult. Div. tract 8. c 1 2. 3, 5. Talmud Hierosol. in Ioma c. 1 Now it was yethe custome for yethe High Priest seven days before the Fast to continue constantly in yethe Temple, & not only to exercise himself in yethe service of the Temple all these days but also to study yethe book of yethe Law that he might be perfect in it against yethe day of expiation wherein yethe service which was various & intricate was wholly to be performed by himself & of wchwhich service one part was reading the Law to yethe people And to promote his studying it there were certain of the Priests appointed by the Sanhedrim to be with him these seven days in one of his chambers in the Temple, & there to discourse with him about yethe law & read it to him & put him in mind of reading & studying it himself. And this his opening & reading the Law these seven days is alluded to in yethe Lambs opening the seven seales. In the time of the second Temple when when there was no Ark in the most Holy, the book of the Temple was laid up in an Ark or chest in some other part of yethe Temple p place & handed to the High Priest by inferior officers: but how it was taken out of yethe most holy in the time of yethe Tabernacle & first Temple I do not find recorded. Whether the book now used was that very book kept in the most holy place or some copy of it is not much material, both being the same book in nobility For yethe most holy place was not so strictly shut up, but that workman went in to repair it as oft as it needed repairing, & so did the Ædituus to keep it clean from dust. By the 13 the Law of Moses aDeut. 17.48. a, b. Vide Buxtorfii Vindic. Verit. Heb. p. 906. the book it was to be taken thence upon occasions to copy it for yethe Kings use & yethe Iews affirm also it was consulted upon disputes arising about yethe reading in any other copies. When Moses had wrote it he cDeut 31.10, 11, 26. charged it should be read every seventh year in yethe Feast of Tabernacles & then ordered it to be put in the side of yethe Ark to be kept there for a witness against them, that is to be taken out & read upon occasions; for without being read it could no t be a witness And if it was taken out onceon certain occasions & particularly at yethe feast of Tabernacles much more against yethe day of expiation, that being yethe greatest solemnity in all yethe year & yethe only time yethe High Priest was enjoyned to peruse it. Understand this of yethe times of yethe Tabernacle & first Temple when the Ark was in yethe most holy. For in yethe second Temple yethe book was laid up in an Ark or chest in some other place. The Ierusalem Talmud Iews affirm that yethe public minister or Ædibuus took out the book & handed it to yethe High Priest at yethe solemnity of yethe expiation & Barsenorus saith it was this ministers office to take it out of yethe Ark when they read & lay it up again. What yethe High Priest did to his servant he did of himself And, since so very great care was taken that he should be accurately prepared & in every thing against the great solemnity, twas fit he should then peruse what was most authentick & use himself to yethe same book he was to read on that great day. But a book the book & now used was taken out or whether it was that very book kept in the most Holy, or some copy of it is not much material wchwhich the High Priest now used is not much material both being the same book in reality. It suffices that the High Priest went in now into the Temple to worship before the throne & (either really) or as it were to take the book out of the right hand of God & after the solemnity ended, applied himself to the reading. Twas the Book of yethe Temple no question wchwhich he used, & I do not find that there were more such books then one. And if he used yethe book of yethe Ark, this was yethe time for him to go into the most Holy & take it. For on yethe day of Expiation, dTalmud Hieros. Ioma c. 7, 5. 4. Maimon. Cult. div. Tract. 8, c. 4, S. 2 this was the time that he sat in thither to bring out yethe golden golden censer.

And when the Lamb had taken yethe Book yethe four Beasts & four & twenty Elders fell down before him having every one of Themthem harps & golden Vials full of yethe wrath of incense wchwhich arethe prayers of Lambs & they sung a new song. When the High Priest having offered yethe incense came out of yethe Temple, he poured out the drink offering at yethe food of yethe Altar & then the trumpets sounded & the people in the outward cause fell down in yethe ou & worshipped & yethe Priests went into the Temple & there fell down before the Throne & worshipped. The Vials are the Priest's & yethe who who offer incense morning & evening with the prayers of the people & yethe Harps are yethe Levites for yethe Musick of yethe Temple now alternately intermixed with the vices of yethe Trumpets. Every Elder hath a Vial & Harp to signify that he consists of both Priests & Levites. This falling down of yethe Beasts & Elders joyned with the Harps & new song & prayers of yethe saints, brings us to yethe evening sacrifice a type of the celebration of the Lord's supper among Christians. The sacrifice it self is not named because Christ yethe Talmud Hierosol in Ioma Lamb dyed but once. The evening incense under the Law was joyned wthwith yethe evening sacrifice ee Mane inter sanguinem et membra suffiebat, vesperi inter membra et libamina. Talmud Hierosol. in Ioma cap 3, 5 sec. 5. coming in between yethe offering of yethe members of yethe Lamb & yethe drink offering as I now said, & therefore it is here joyned wthwith song.

And they sung a new song saying Thou art worthy to take yethe book & open the seales thereof. For thou wast slain & hast ye deemed us to God by thy blood out of every kindred & tongue & nation people & nation & hast made us to orour God Kings & Priests & we shall reign on yethe earth. This is the song of yethe Temple at yethe song at & worship at the evening sacrifice alternately intermixed with the voices of the Trumpets Tis at yethe evening sacrifice. Tis for all called a new one because an act of worship not payd yethe Lamb before our redemptionsredemption: & it plainly shews, as I said, that these Elders & Beasts are the men redeemed by Christ out of all nations & consequently that they are yethe Church catholick of Christians on Earth represented by the Church of yethe Iews worshipping in yethe Temple. Where fals Iews of yethe Synagogue of Sathan (Apoc 2.9 & 3.9) are all for fals & Antichristian churches Tis an Eucharistical song & represents the commemoration of the death of Christ in the Lords supper among Christians. As yethe Lamb slain is the daily sacrifice of yethe Iews so the Lords supper celebrated in this evening worship is the daily sacrifice of Christians. For anciently it was celebrated not only monthly or weekly but even daily in many places.

And I heard the voice of many angels round about the throne & yethe Beasts & yethe Elders & yethe number of them was ten thousand time ten thousand & thousands of thousands. These being so numerous & placed wthwithout yethe Court & superadded to yethe worshippers at yethe morning sacrifice, denote yethe Gentiles called & superadded to yethe Church after the resurrection of Christ. Falling down & worshipping signifies conversion to yethe true worship. First the Beasts & Elders alone fall down & worship with a song, that is the Iews alone are converted & then all yethe angels or Gentiles, are superadded. And by the same type is the final conversion of the Iews & Gentiles signified in other And places14 places of yethe Apocalyps, chap. 7 & 19.

And every creature wchwhich is in heaven & on the earth & under the earth & such as are in yethe sea & all that are in them &c. Every creature was aa See Mark 16.19 & Lightfoot upon the place. a phrase usual amongst yethe Iews to signify all men & chiefly the Gentiles, & heaven & Earth & yethe sea that is yethe whole natural world are put to signify the whole political or Ecclesiastical world. After yethe four Beasts & four & twenty Elders had sung a new song to yethe Lamb risen from yethe dead & then an innumerable multitude of Angels gave glory to him; the whole creation Iews & Gentiles, joyn in giving glory to God & yethe Lamb together. And then yethe four Beasts say, Amen. & yethe four & twenty Elders as at yethe morning sacrifice conclude yethe solemnity by falling down & worshipping him that liveth for ever & ever. In the bb See Lightfoot Vol. 1. p 1139. Temple yethe people never answered Amen, but said, Blessed be yethe name of yethe glory of his kingdome for ever & ever: In yethe b Synagogues & houses instead of this clause they said Amen, And therefore seeing yethe Beasts instead of that doxology say Amen it shews that under yethe form of worshipping in yethe Temple yethe worship in yethe Synagogues & houses of Christians is delineated.

Thus under the type of the Iewish daylydaily worship in the Temple (hitherto from yethe beginning of yethe Apocalyps set down in order from morning to night is the true Christian preaching & worship delineated the preaching being deciphered in yethe Epistles or sermons to yethe seven churches & yethe worship in the sacrifices doxologies & Hymns to God & Christ for & redemption & in yethe prayers of yethe saints represented by yethe odors wchwhich yethe Beasts & Elders offer in golden Vials.. For as yethe Beasts & Elders allude to yethe Iewish Church and signify the Christian so under yethe type of yethe Iewish daily worship is the Christian delineated. And hence we may understand that the blaspheming synagogue of Sathan who say they are Iews & are not but do lye (apoc 2.9 & 3.9) are a Synagogue or Church of men who say they are Christians & are not but do lye: a Church Christian in name & outward appearance but in truth & reality not a Christian but a blasphemous that is an idolatrous Church of Sathan. These are yethe Gentiles in yethe outward Court of yethe Temple (Apoc 11) who by worshipping in that court, the place where the people of God used to worship, say they are Iews but do lye. Twas the designe of this Prophesy to describe & distinguish from one another the true Church from & the Synagogue of Satan that the elect by considering these things might emerge out of the universal idolatry of yethe last times & be saved. Hitherto we have had the worship of the true Church delineated by that of yethe Iews & hereafter we shall have that of the fals blaspheming Church deciphered by the name of blasphemy on yethe Beast & by his blaspheming God & those that dwell in heaven, by the nations wondring after & worshipping the Beast & his Image, & receiving his mark & yethe triple seven number of his name according to yethe into of his in yethe Trumpets Thunders & Vials, & by the Whore riding upon this Beast with the Cup of yethe wine of spiritual fornication in her hand & that idolatrous name Mystery in her fore head & committing for spiritual fornication with yethe Kings of yethe earth & making yethe nations drunk wthwith yethe wine of her fornication, & by their being termed idolaters & abominable & sorcerers & yethe & by yethe Angels forbidding yethe Prophet to worship him The understanding of all wchwhich is of so great moment, that it made yethe spirit say: blessed is he that readeth & they that hear yethe words of this Prophesy & keep those things that are written therein. He that hath an ear let him hear wtwhat yethe spirit saith unto yethe Churches. For this name & fals worship prophesy is the daily sacrifice & yethe abomination of desolation spoken of by Daniel yethe Prophet as shal be here after explained.

Sect III The Fast or Day of Expiation, & the Feast of Tabernacles. The Feasts of yethe seventh Month Chap. II Of the Feasts of the seventh month.

The evening sacrifice was offered about three hours or three houres as the houres & an half after noon. And now the solemnity of yethe day being finished the Lamb opens the first Seale. For yethe High Priest now betakes himself 15 himself to yethe study of the law as was said) & so on for seven days. The seales are opened therefore in the evenings that is in the beginnings of the Iewish days & the seventh seale is opened in the beginning of the day of Expiation.

We began the Prophesy with the High Priest's entring into the Temple ✝See yethe backside We began yethe visions of Prophesy wthwith yethe high Priest's entring into yethe Temple on yethe third day of yethe seventh month to dress yethe Lamps & receive yethe book of yethe Law. For in describing yethe worship on yethe Lords day by allusions to yethe Iewish daily worship, the morning & evening sacrifices ought to fall on one & yethe same day. The Lord's day is yethe day of yethe resurrection & yethe resurrection is here typified by yethe Lamb's rising as it were from yethe dead to take yethe book out of yethe hand of him that sat upon yethe Throne & therefore the Lamb's receiving yethe book & yethe concomitant worship given to him & yethe Father together must fall upon yethe Lords day on wchwhich he drest yethe Lamps & so respect yethe evening worship of ytthat same day. Thus it is in delineating the Christian worship by the dayly worship of yethe Iews. But in predicting things future by allusions to yethe seventh month, if regard be no longer had to yethe Lords worship on yethe Lords day, we may set apart yethe prophesy of the seven Epistles & consider the Prophesy of yethe Seales & Trumpets by it self as interpreters use to do, & begin it wthwith yethe first day of yethe seventh month, wherewith yethe Iewish civil yeare began. For the Trumpet wchwhich talked wthwith yethe Prophet in the beginning of this Prophesy & said, Come up hither & I will shew thee things wchwhich must be hereafter, & may allude to yethe sounding of Trumpets on yethe first day of yethe month, thence called yethe feast of Trumpets. And if the Lamb be supposed slain on this day whether in yethe morning sacrifice to wchwhich this Trumpet sounds & or in the evening sacrifice thereof & to rise again on yethe third day when he goes to take yethe book out of yethe hand of him who sat upon yethe throne, the passion & resurrection will be more truly represented & the seventh seale will be opened on yethe beginning of yethe feast of expiation as above. And so far as yethe passion & resurrection is hereby represented it may have respect also to yethe Feast of yethe Passover & even to every Fryday & Lords day in yethe year.

When the visions wchwhich follow upon the opening of the first six seales are described & those of the seventh are to follow, the Prophet tells first yethe seale of yethe Peoples & then yethe solemnity performed by yethe Priests.

The people celebrating the Fast & Feast of Tabernacles.

The state of yethe people he describes in two successive multitudes. First a smaller multitude numbred & sealed out of yethe twelve Tribes of Israel, then a numberless multitude with palmes in their hands crying Salvation (that is in yethe Hebrew, Hosanna) to orour God. The first are sealed in the day of expiation the last cry Hosanna in yethe following Feast of Tabernacles.

The sealing of yethe first alludes to that place in Ezekiel Ezek. 9 & 10 where yethe man cloathed in linnen wthwith a Writers inkhorn by his side is commanded to go through yethe middst of Ierusalem & set a mark upon yethe foreheads of yethe men ytthat sigh & cry for all yethe abominations done in yethe midst thereof; & then other six men, perhaps it yethe Angels of the first six Trumpets, are commanded to slay those who are not marked, & after them them the man cloathed in linnen, the Angel of the seventh sounding of yethe Trumpet is commanded to scatter over the city coales of fire, a type of yethe war of that last Trumpet whereby the great city Babylon should be utterly consumed. The mystical slaughter of yethe at yethe seventh is distant from yethe rest, & being more general & done by yethe sharp sword of hosts own mouth & that after the times of the sealed servants of God are expired & therefore in an Apocalyps it is also or from yethe first six by yethe interposition of other things. Now the men that are sealed being such as sigh & cry for yethe wickedness of the people, their condition suits fully with yethe day of expiation or great Fast wherein all Israel were to fast from morning to night & humble & afflict themselves for their sins under pain of being cut off, & to have an attonement made them for their sins by the High Priest. This attonement is their sealing. The few who truly lament & mourn for yethe sins of yethe people are numbred & sealed, that is selected & accepted of in yethe attonement & as it were marked out by the spirit for God's elect: the rest being omitted as Hypocrites. For so yethe Apostle Paul useth yethe phrase.Eph. 1.13. In Christ, saith he, after that ye believed ye were sealed wthwith yethe spirit of promise. And to all this agrees well a passage in Esdras,2 Esdr. 2.38, 40, 41, 42. where he speaks first of a number of those that are sealed for as in yethe Feast of yethe Lord, that is in Fasts for yethe Feast of Expiations Tabernacles and then describes a great people appearing on mount Sion wchwhich he could not number, praising God wthwith songs, & having palms in their hands, like that numberless palm-bearing multitude in yethe Apocalyps wchwhich in like manner follow yethe number sealed out of every Tribe.

In the solemnity of this Fast the attonement for the sins of yethe people was made by two Goates, the one Gods lot, yethe other reprobate. One was to be sacrificed a sin offering to God to make an attonement for yethe sanctuary & cleanse it from yethe sins of yethe people 16 people: the other to have yethe sins of the people confest over him & put upon his head & so loaden wthwith their sins of yethe people to be let go into yethe Wilderness for an attonement for yethe people, that is for a cleansing of them from their sins thus carried away by this Goat. The Goates therefore signify the people, the one the elect, the other yethe reprobate. For Beasts are always put for multitudes. While the good & bad are together the people are full of sins & defile the Sanctuary. By separating the more sinfull from the Church & as it were ( through schisms & heresies)heresies, as it were sending them away from yethe sanctuary, the remaining Church becomes more clean; & this Church (the living Sanctuary of God) is in time of persecution by the sacrificing of yethe Martyrs & Confessors attoned for. This Goate, to signify that it refers to yethe times of Christianity was burnt without the Camp Heb 13.10, 11. Killing & burning a body of men signifies the dissolving their body as to its outward government, & making war upon them by persecution. Which of yethe two Goats should be Gods was determined by lot. The lots were of gold, one wthwith yethe inscription For God, the other wthwith yethe inscription For Azazel. Whence they named yethe Scape Goat Azazel. These lots were put into a box & shaken & yethe High Priest, one of yethe Goats being set at his right hand & yethe other at his left, put both hiss hands together into yethe box, took out yethe Lots & laid yethe right-hand lot on yethe head of yethe left hand Goat. To this taking out of yethe lots & laying them on yethe heads of the Goats allude yethe seale of God & yethe mark of yethe Beast set on yethe foreheads of their worshippers. For yethe seale of God is called the name of God in their foreheads Apoc 14.1 & yethe mark of yethe Beast is called the name of yethe Beast Apoc.13 17. The selecting & sealing some with Gods seale implies that others at that time, as reprobates, receive yethe mark of yethe Beast. For those are relatives by way of opposition & so contemporary. Lots are cast to signify that God makes yethe choisechoice. The sinfull Lot is sent into yethe wilderness loaden with the sins of yethe people by the flight of yethe degenerating Woman thither Apoc 12 & 17, those who do not worship yethe Image of yethe Beast & receive his mark Apoc 13.15, 16 & consequently have yethe mark of God in their foreheads) is sacrificed & burt by the fire of persecution to make an attonement for yethe sanctuary Apoc 12.17 & 13.7, 15.

The sacrifices of yethe Fast & Feast of Tabernacles.

The solemnity sealed & palmbearing people being described yethe Prophet proceeds next to yethe solemnity of yethe Fast & Feasts performed by the Priests. And when, saith he, the Lamb had opened the seventh Seale there was silence in heaven about yethe space of half an hour. The 17 The silence denotes yethe time of offering incense in yethe morning when the Lamps were dressed. For at this time in the brick of incense yethe people were always praying in their court without without praying & so in silence. Luke 1. Whence yethe incense is here said to be offered wthwith yethe prayers of yethe Saints & in another place called their prayers. The Angel who offered it is yethe High Priest. For on other days yethe Priest brought down fire from yethe great Altar in a Silver censer & emptied it into a golden one, & took up yethe golden one & went into yethe Temple wthwith him ytthat was to offer yethe incense & there gave him yethe fire. But on this day yethe High Priest himself took fire from yethe great Altar in a golden censer & then being come down from yethe Altar took incense of one ytthat brought it to him & so went to yethe golden Altar. And according to this latter way 'tis here said ytthat yethe Angel came & stood at yethe Altar having a golden censer (ytthat is to take fire from thence) & there was given him much incense ytthat he should offer it wthwith yethe prayers of all Saints upon yethe golden Altar wchwhich was before yethe Throne. The ceremony therefore shews ytthat yethe Angel was yethe High Priest performing yethe service of yethe Temple, & ytthat on yethe day of Expiation.

And whereas tis said, There was given yethe Angel much incense & ytthat yethe smoke ascended up before God out of his hand, ytthat is out of yethe censer in his hand: this also seems to point out yethe day of Expiation. For on other days, there was an equall measure of incense morning & night; on this day there was an excess for yethe most Holy. On other days it being all laid on yethe fire upon yethe golden Altar ascended only from thence, on this, after it had been offered (wthwith yethe prayers of yethe people) upon ytthat Altar yethe incense was offered, yethe Angel took a censer & filled it wthwith fire from yethe Altar & cast it into yethe Earth & there were voices & thunderings & lightnings & an Earthquake. That is he cast it down to yethe Earth from heaven where he was. As the She As the holy Temple, as I said, wthwith all things in it is in this Prophesy considered as in heaven, The earth is in yethe prophane region without. This was ytthat fire therefore wchwhich was taken from yethe great Altar & carried out of yethe Temple & thrown down to burn yethe Goat wchwhich was yethe Lords lot. The High Priest went not thither himself but did it by his Ministers. As tis usuall to ascribe to a Prince what ever he doth by his servants, so here, yethe High Priest may be said to do what he doth by yethe hands of inferior Priests members of his mysticall body. While yethe Goat & a Bullock was offered by yethe High Priest for himself was burning yethe High Priest had yethe Law to yethe People offered a ram for himself & a ram for the people & seven lambs together wthwith evening sacrifice: And to his voice & yethe fire of the 18 Sacrifices & the concomitant song of the Levites allude yethe voices thundrings & lightnings wchwhich followed upon yethe casting of yethe fire to yethe earth.

The solemnity of this day being finished yethe seven Angels wchwhich had yethe seven Trumpets prepared themselves to sound. They appeared all together before when there was silence in heaven for half an hour ytthat is in yethe beginning of yethe solemnity of this day, and by ytthat appearance shew ytthat one of yethe Iewish great days was then commencing. For they signify yethe whole body of yethe Priests wchwhich never came altogether to yethe Temple but on solemn days. This solemnity being over they prepare for yethe next wchwhich is the Feasts of Tabernacles. For as in yethe Chapter above yethe Saints sealed on yethe Fast are followed by yethe great multitude with Palms in their hands crying Hosannah, wchwhich solemnity was ytthat of yethe Feast of Tabernacles: so here after yethe Fast, is ytthat Feast described. This Feast lasted seven days & consisted every day of great multitudes of burnt offerings (as you may see described in Numb. 29) wchwhich occasioned an extraordinary blowing of yethe Trumpets by yethe Priests. And this is signified by yethe seven Angels sounding their Trumpets successively. For seeing amongst yethe Iews were none blew Trumpets but Priests, these Angels must be Priests & so their sounding seven times will fitly signify yethe successive soundings of on yethe seven days; each Angel being a type of all yethe Priests who sounded together, according to yethe use of prophesy wchwhich commonly puts a singular for a multitude. That Angels are sometimes put for Priests is plain by Hagga Mal. 2.7 7. & accordingly the ancient Iews delivered ytthat yethe Angel of yethe Lord who came to proclaim spake to yethe People (Iud. 2.1, 4) was Phineas.

I said ytthat yethe Prophet in describing yethe times of yethe seventh seal tells first yethe state of yethe people & then yethe solemnity of yethe Priests, yethe first in yethe sealed servants of God & Palmbearing multitude & second in yethe incense & seven Trumpets: whence those two narrations are of things contemporary. The servants of God were sealed in yethe day of yethe Fast & ytthat Fast beginsbegan at yethe opening of yethe seventh seale & falls in with yethe time of incense & endsended before yethe Trumpets began to sound being the time of incense between them. The sacrifices of the seven days of yethe Feast are types of yethe slaughters in seven wars to wchwhich the trumpets sound; &. The four winds wchwhich hurt yethe earth & sea & trees are also four wars & hurt yethe earth & trees at yethe sounding of yethe first Trumpet to war & yethe sea at yethe sounding of yethe second & so on, yethe sacrifices of yethe seven days of yethe Feast being types of yethe slaughters in seven wars to wchwhich yethe Trumpets sound. And therefore & therefore are yethe wars of the first four Trumpets. Whence yethe Angels of yethe four winds are yethe Angels of yethe first four Trumpets & by consequence yethe this first appearance is contemporary to the first appearance of yethe seven that is to the opening of yethe seventh seal. of both Angels are contemporary. These appear before yethe servants of God are sealed & do not hurt yethe earth & the sea & trees till they are sealed, & therefore their sealing must fall in wthwith yethe time between yethe opening of yethe seventh seale & sounding of yethe first Trumpet. After they are numbred & sealed they continue in being while yethe Trumpets sound, & at yethe last Trumpet end in the innumerable palmbearing multitude. For in yethe plagues of yethe first Trumpet The following hosannashosanna of yethe Palm bearing multitude alluding to the 19 yethe hosannashosanna of yethe Iews on yethe Feast of Tabernacles, must necessarily fall in wthwithyethe times of yethe Trumpets sounding in ytthat Feast on all yethe even even days of yethe Feast yethe Iews during their stay in yethe Temple carried palm branches in their hands & every day compassed yethe Altar crying hosannashosanna, or gave now I beseech thee O Lord, O Lord I beseech thee now send prosperity, & while they did this yethe Trumpets sounded. But yethe solemnity & acclamations were greatest on yethe seventh day, & therefore they called ytthat yethe great hosannashosanna. For on each of yethe first six days yethe people compassed yethe Altar but once, but on yethe seventh day they compassed it seven times. Whether the Apocalyptick hosannashosanna include yethe hosannas of all yethe seven days or be only palm-bearing multitude together must will end wthwith ytthat of yethe seventh seale & seven Trumpets, & so is synchronal to it from yethe beginning to yethe end.

Now considering ytthat in yethe plague of yethe fift Trumpet none were hurt but those who had not yethe seale of God in their foreheads, & consequently ytthat yethe sealed ones continued till then in being; ytthat numbring amongst the Iews signified fewness, whence aa Scriptores Hebræi paucitatem indicaturi dicunt Numerus sunt. Et viri numeri sunt viri pauci. Sic Dies memini et populus numeri sunt id est paucus. Theocritus quoqꝫque ἀριθματοὺς pro paucis usurpat. Drusius in Apoc. 13.8. they used yethe phrase Days of number & Men of number to signify a contemptible few passage manmen, & therefore yethe numbring of yethe sealed ones is a symbol of their fewness; ytthat in being numbred they are but few in comparison of yethe innumerable multitude; ytthat they are numbred out of all yethe twelve Tribes & therefore signify yethe true Church & so leave no place for yethe innumerable multitude till their times be run out; ytthat yethe desolate times of yethe Church signified by yethe prophesying of yethe two witnesses in sackcloth continue almost till yethe seventh Trumpet sounds, & then yethe witnesses ascend up to heaven in a cloud, ytthat is in a great multitude, & at yethe fall of yethe tenth part of yethe great city yethe Nations are converted, & at yethe sounding of yethe seventh Trumpet become universally victorious, & ytthat at yethe numbred Israelites were inconsiderable in respect of yethe innumerable multitude, to yethe first six hosannas were inconsiderable in respect of yethe seventh for these reasons I place yethe numbred Israelites in yethe times of yethe first six hosannas or Trumpets, & yethe innumerable Palm-bearing multitude in yethe time of yethe seventh only. There is but one hosanna of this multitude described in yethe Apocalyps, & ytthat was at yethe time of their coming out of yethe great tribulation & no hosanna is doubt the greatest hosanna of the seven is hereby alluded unto Twas a symbol of great Ioy triumph. For T The compassing of yethe Altar once every day wthwith palm branches & Trumpets for six days, & then seven times on yethe seventh day was done in memory of yethe like compassing of Iericho wthwith Trumpets in order to its taking (Iosh 6 as is yethe Iews tradition & therefore it is a symbol of victory & triumph: whence they were to keep this solemnity wthwith great rejoycing Lev Levit 23.4. Deut 16.14, 15. Nehem 8.15, 17 & yethe Macabees Iews upon victories rejoyced wthwith Palm branches in their hand 1 Mac. 13.51. Iud . The compassing of Iericho yethe first six days was but preparatory to its taking, on yethe seventh day they became victorious & took it wthwith a great shout, & in like manner in yethe Apocalyps 20 at yethe great hosanna of yethe seventh Trumpet yethe Church becomes universally victorious & triumphant wthwith great joy yethe Kingdoms of this world becoming yethe Kingdoms of Christ. The fist six hosannas being but preparatory to yethe victory wchwhich was to happen at yethe last & greatest, it was sufficient in typifying ytthat victory to mention yethe last alone hosanna in the Apocalyps. Iericho was taken at yethe very entrance of Israel into yethe land of Canaan, & therefore yethe great hosannas kept in memory of yethe victory against it is a type of yethe future victory of yethe Church at her entrance into yethe promised land, & this victory happens at yethe sounding of yethe seventh Trumpet when yethe Kingdoms of this world become yethe Kingdoms of Christ & he from thenceforth reigns for ever & ever. The palm bearing multitude after their coming out of yethe tribulation does hunger no more nor thirst any more, but yethe Lamb feeds them & leads them into living fountains of water, & God dwells among them & wipes away all tears from their eyes wchwhich cannot be said of yethe Church before yethe last days, ytthat great day when yethe last Trumpet sounds & puts an end to time, & yethe great mystery of God is finished & yethe dead are judged & yethe saints rewarded, Apoc. 10.6, 7 & 11.18. For yethe Church continues till condition, but then the tabernacle of God begins to be wthwith men & he dwells with them & wipes away all tears from their eyes & gives unto him that is a thirst the fountain of life water of life freely & feeds them wthwith yethe tree of life & there is no more hurt. Apoc 21.3, 4, 6 & 22.2, 3. And all this comes to pass as The description of this multitude coming of out of the great Tribulation respects most plainly that place of Isaiah ch 49.10 where tis said that the Prisoners that go forth, & they that were in darkness that shal go forth that & they shal come out of yethe great tribulation shew themselves & they shal no more hunger nor thirst neither shal the heat nor sun smite them for he that hath mercy on them shall lead them, even by the springs of water shall he guide them And this is there conjoined wthwith the return of the Iews from captivity. When they dead are return from captivity & yethe dead are raised then doth God wipe away tears from off all faces & take away yethe rebuke of his people from off yethe earth Isa 25.8 & then also do yethe saints come out of yethe greatest of all tribulations Dan. 12.2, 3. For this trib immediately after this tribulation, the kingdoms of yethe world fall & Christ comes in the clouds to judgment Matt 24. The souls under the Altar were slain at the opening of yethe fift seal were to rest a little season until their fellow servants should be killed as they were & God should at once avenge the blood of all his martyrs on them that dwell on the earth, that is until the end of the great tribulation & therefore when they rise again & God avenges their blood, the Palm-bearing multitude come out of that tribulation. And this is at yethe sounding of yethe seventh Trumpet when yethe time of yethe dead is come kingdoms of this world being vanquished become the Kingdoms of Christ & the time of the dead is come that they should be judged & God rewards yethe saints & destroys them that destroyed the earth. A A little season in the language of this Prophesy where days are put for years is a long time in yethe language of yethe vulgar & so may reach down from yethe fift seal to yethe last Trumpet. So then So then yethe sealed & numbred servants of God are yethe universal Church militant numbred out of all yethe 12 Tribes at sounding open her yethe opening of yethe 4th Seal & continue few in number continuing from yethe opening of yethe of yethe seventh seal till yethe last Trumpet be ready to sound, & then appears a the two Witnesses ascending up to heaven in a cloud, they grow to a yethe great multitude wchwhich no man could number of all Nations & peoples & kindreds & tongues are wthwith peoples in this & they become the Church triumphant coming out of the great tribulation with palms in their hands & beginning their reign at yethe great hosanna sound of yethe last Trumpet when yethe kingdoms of this world become yethe kingdoms of Christ, & he begins to reign for ever & ever. Whence in Esdras they are crowned by the son of God at yethe same time that they receive palms in their hands. 2 Esdr. 2. I mention Esdras not as a Prophet but as a collector of some old Iewish Traditions.

Sect. V. The Laws rea prophesying in yethe Fast & Feast of Tabernacles, together with yethe interpretation thereof.

When six of yethe Trumpets had sounded & yethe seventh was ready to sound yethe Prophet saw a mighty Angel come down from heaven cloathed wthwith a cloud & a rainbow was upon his head & his face was as it were yethe Sun & his feet as pillars of fire, & he had in his hand a little book open. This mighty Angel appearing so glorious above yethe other Angels wthwith a rainbow about his head, can be no other but yethe Son of God. You may know him by his face appearing as like yethe Sun, & his feet as pillars of fire. For this was yethe appearance of yethe Son of God in yethe beginning Apoc. 1.15, 16. His face was as the Sun to signify that he is a king & his feet as pillars of fire to insinuate that they appeared in yethe region of yethe fire of yethe altar, like pillars burning in the flame of in a fire Apoc. He calls yethe witnesses his witnesses Apoc. 11.3, & they are not the witnesses of any other Angel then Christ. He had before in yethe form of a Lamb opened yethe Seales of yethe book ytthat he might read it, & now he comes in 21 in yethe form of an Angel wthwith yethe book opened in his hand to read it. For a Lamb to read was improper & therefore he now appears in yethe form of a Man. As yethe opening of yethe seventh seale he changed his shape from yethe form of a Lamb to ytthat of Angel & stood at yethe Altar wthwith a golden censer inn his hand to do yethe High Priests office in yethe day of expiation, & now ytthat Angel appears again in a more glorious form to do another part of his office in reading yethe law to yethe people on ytthat day. For yethe first appearance of yethe book open ought to follow immediately yethe opening of yethe last seale, & therefore to fall in wthwith yethe day of expiation. At yethe times of yethe Fast & Feast of Tabernacles were described first by yethe sealed saints & Palm-bearing multitude, & then again by yethe solemnity of incense & sounding of yethe Trumpets, so they are now described a third time by yethe reading of yethe Law & yethe ensuing thunders. Tis usual wthwith Historians when they have several collateral actions to describe, wchwhich cannot be so well told in order, to describe first one series of things & then another collateral in time to yethe former; & yethe same method is used in this Prophesy.

And he set his right food on yethe sea [of glass above mentioned] & his left foot on yethe earth. Conceive ytthat he is yethe High Priest and came down from yethe throne of heaven where he had be offering incense & performing other sacred rites on yethe day of expiation Chap. 8.3, & came through yethe east gate of yethe Priests court into yethe Court of yethe people to read yethe Law to them while yethe heifer & ytthat Goat wchwhich was yethe Lords lots were burnt without yethe Temple, & ytthat he stood in yethe Court without yethe East gate upon yethe stairs of yethe gate or some other conveniently elevated place to read wthwith his face looking towards yethe Prophet & towards yethe people whilst yethe Prophet standing directly before yethe throne saw him over against yethe middle of yethe throne & both his feet in the region he feet as it were of yethe fire of yethe altar like pillars burning in it, as in a furnace Apoc. 8.19. & yethe sea of glass behind his right foot. For, it is to be conceived ytthat yethe Prophet stood so as to see yethe fire of yethe Altar through yethe East gate of yethe Priests Court like lightning proceeding out of yethe Throne Apoc. 4.5, & to have yethe prospect of yethe whole Temple before him, all impediments being removed wchwhich make nothing to yethe purpose of yethe Prophesy. For as he tells us ytthat yethe lightning proceeded out of the throne thô it was upon yethe Altar, & ytthat yethe singers stood upon yethe sea of 22 glass mingled wthwith fire Apoc. 15.2 thô yethe fire was not upon yethe sea but upon yethe Altar over against yethe sea, & yethe singers were neither upon yethe sea nor upon yethe altar but in a right line between him & them at yethe East Gate of yethe Priests Court where they used to sing: so by yethe same was of speaking he might tell us also ytthat yethe Angel stood on yethe sea with his right foot & on yethe earth wthwith his left thô his right foot was only in a right line between yethe Prophet & yethe sea, & only appeared to stand upon yethe sea. For yethe sea was between yethe Altar & yethe Porch & yethe Temple, not directly in a right line but verging a little to yethe south, & so would appear behind his right foot whilst his left foot stood besides it as it were upon yethe earth. And whilst yethe Prophet standing eastward saw him to yethe west wthwith a rainbow upon his head, suppose in yethe cloud wherewith he was cloathed, you may thence learn ytthat yethe sun was in yethe east, & consequently it was in yethe morning ytthat he first appeared in heaven & began to come down from thence. For ytthat was yethe time ytthat he offered incense on yethe Golden Altar & in yethe most Holy (Apoc. 8.3) & came down from thence to send away yethe scape Goat & then to read in yethe court of yethe people.

And he cryed wthwith a loud voice as when a Lyon roareth, ytthat is in reading yethe Law & when he had cried yethe seven Thunders offered their voices to yethe people. This was yethe book of Prophesy wchwhich yethe Lamb had received at yethe hand of God to open yethe seales thereof ytthat he might prophesy out of it & now having opened all yethe seales he prophesies out of it to yethe people, & this his prophesying is typified by yethe High Priests' reading in yethe book of yethe Law. For as Christ prophesied in telling yethe Angel what he had received of God Apoc. 1.1 & 22.6 & 19.10, & yethe Angel prophesied in shewing Iohn what he had received of Christ, & Iohn prophesied in telling it to yethe Churches; so every man who reads or truly interprets any Prophesy to others may be said to prophesy to them, & therefore yethe High Priest in reading yethe Law, whose ceremonies are prophetical, did prophesy to yethe people, & ytthat his prophesying out of it is a proper type of Christ's prophesying out of it to yethe world by his mystical body. For here yethe mighty Angel represents Christs prophesying to yethe people, not in his own person when he sent yethe prophesy to Iohn, but afterwards in his mystical body when yethe times of opening yethe seventh & last seale commence.

And when he had cryed yethe seven Thunders offered their voices. These thunders conceive to be yethe voices of yethe cloud wherewith yethe Angel is cloathed ytthat is of yethe multitude about them, & so denote yethe song of yethe Temple alternately intermixed wthwith yethe soundings of yethe Trumpets at yethe sacrifices of yethe seven day s of yethe Feast of 23 Tabernacles. For these thunders speaking articulately so ytthat yethe Prophet understood what they spake they must be humane voices, & we shewed above yethe Thunders signify yethe land voices of a Multitude singing: & as yethe description of yethe dayly sacrifice above was accompanied in yethe morning wthwith yethe voice of a Trumpet Apoc. 4.1, & in yethe evening wthwith yethe voice of singing Chap. 5.9, so yethe description of yethe sacrifices of yethe Feast of Tabernacles is first done by yethe voices of seven Trumpets, & then by yethe voices of seven Thunders representing yethe song of yethe Temple And as in yethe daily sacrifice yethe voices of yethe Trumpets & singers are alternately intermixed, so it is here. For Thunder as well as yethe sound of a Trumpet signifies war, & therefore yethe seven Thunders as well as yethe seven Trumpets are seven successive wars, & because these wars end together (as is said a little after) they must be coincident, & so refer to yethe same sacrifices.

Yet is there this difference between yethe voices of Trumpets & yethe voices of thunder ytthat yethe one is prophesying & yethe other not. For all praising & glorifying God is prophesying & such is singing in yethe Temple. For so yethe sons of Asaph & Heman & Ieduthun who were appointed by David for yethe song in yethe house of yethe Lord wthwith Cymbals, Psalteries & Harps are said to prophesy wthwith those musical instruments 1 Chron. 25.1, 2, 3, & Heman from having yethe charge over his sons in these matters is calls yethe Kings seer in yethe works of God to life up yethe horn vers 5, & so are Asaph & Ieduthun 2 Chron. 29.30 & 25.15. So also where Samuel saith to Paul a Choir of Prophets shal meet thee wthwith a Psaltery, a drum, a pipe & a harp & they shall prophesy, yethe Chaldee interprets it & they shal sing or praise: & again 1 Sam. 19.25, he went forward singing, he put off his garment & sung. So for a mansman & woman's praying or prophesying in 1 Cor. 11.4, 5 yethe Apostle seems to put praying or prophesying singing in chap. 14.15. For a woman is not otherwise to prophesy in yethe Church then by singing. So then thundering in yethe Temple is prophesying and yethe cloud wchwhich thunders signifies a company of Prophets. The voices of yethe Thunders were articulate & all articulate speaking in this prophesy of yethe Apocalyps is a part of yethe Prophesy. And since yethe whole Prophesy is yethe Prophesy of yethe Book wchwhich Christ received at yethe hand of God, & yethe seven thunders are a prophesying out of ytthat book. And of this yethe song at yethe sacrifices of this Feast was a fit type, aa Maimon. de Cult. div. tr. 2, c. 3, s. 5. it being taken out of yethe Law. There is also another type of prophesying in yethe times signified by yethe seven days of this yethe Feast. For such is yethe pouring out of water in yethe drink offerings of yethe morning & evening sacrifices of these seven days, as yethe Iews & even Christ himself (in alluding to this pouring out of water) interprets Iohn 7.37, 38. A third type is yethe reading out of yethe Law by yethe King to yethe people in their Court on these seven days The Angel is both King & Priest & stands all the while wthwith the book open in his hand in a reading posture. And if yethe seven thunders comprehend all yethe prophetick voices of yethe seven days, thisthe seven voices of the King as well as yethe voices of the singers must be comprehended in them.

When yethe Thunders had uttered their voices yethe Prophet is bid to seal them up & write them not, to signify ytthat although yethe book of yethe Law was opened by yethe Lamb 32 24 & read by yethe Angel & proclaimed aloud by yethe prophetick thunders to yethe people, yet yethe whole prophesy is heretofore sealed up in obscurity & needs an interpretation to make it intelligible: yethe book being sealed till yethe opening of yethe last seal, & now yethe contents of it being sealed anew. Hitherto therefore yethe whole prophesy is a dark obscure ænigma sealed up in difficult types & figures. In yethe next words an end is put to this ænigma by declaring ytthat it is brought down to yethe end of time, & then follows yethe interpretation.

And yethe Angel sware by him ytthat liveth for ever & ever ytthat there should be time no longer (ytthat is after yethe Thunders) but in yethe days of yethe voice of yethe seventh Angel when he shal begin to sound yethe mystery of God should be finished as he hath declared to his servants yethe Prophets. This alludes chiefly to yethe like oath of yethe same glorious Angel appearing in yethe High Priests habit in Daniel, Dan. 12 who in answer to yethe question how long it should be to yethe end of yethe wonders there prophesied of, held up his hands to heaven & sware by him ytthat liveth for ever & ever ytthat it shal be for a time time times & an half, & at yethe ending of yethe dispersion of yethe power of yethe holy people all these things shal be ended. The Thunders seing after ymthem there shall be time no longer, last to yethe end of ages, ytthat is of those times called by Daniel a time times & a half: at yethe end of wchwhich yethe seventh Trumpet shal sound, & yethe great mystery of God wchwhich yethe old Prophets have chiefly spoken be fulfilled: yethe Iews then returning from captivity & yethe greatness of yethe kingdom under yethe whole end at yethe end of those three times & a half (as Daniel chap. 7 describes) being given to yethe saints of yethe most High whole kingdome is an everlasting kingdom; & yethe kingdoms of this world at yethe sounding of ytthat Trumpet (as Iohn tells us) becoming yethe kingdoms of our Lord & of his Christ, who shal reign for ever. The prophesies therefore of yethe Thunders areis contemporary to thosethat of yethe Trumpets (as I newly affirmed) because it ends together with them.

The interpretation of yethe prophesying in yethe Fast & Feast of Tabernacles.

The Spirit having under yethe types of yethe Law brought down yethe sealed prophesy to yethe end of time, passes on now to give yethe interpretation of yethe whole under various allusions to yethe Iewish history. And yethe voice, saith he, wchwhich I heard from heaven (ytthat is yethe first voice of a Trumpet) spake to me again & said: Go take yethe little book ytthat is open in yethe Angels hand &c. And I took yethe little book out of yethe Angels hand & ate it up, & it was in my mouth sweet as honey, & as soon as I had eaten it my belly was bitter. And he said unto me, Thou must prophesy again, before many peoples & Nations & tongues & Kings.Ezek. 2 & 3 This is an introduction to a new prophesy and a repetition of all yethe former, & alludes to Ezekiels being sent to yethe wicket Iews to prophesy by eating a book spread open, & written within & without, & full of lamentations & wo, but sweet in his mouth. Eating & drinking signify acquiring. For so eating flesh is put for acquiring riches Dan. 7.5, 23. Eating Christs flesh & drinking his blood is beleiving on him & receiving his doctrine Ioh. 6. & yethe leaven of yethe Pharisees is their doctrine Matt 16 12 eating the forbidden fruit of the tree of knowledg is acquiring knowledge by doing something interdicted Gen. 3.5, 7. The tree of life & water of life are wisdome & understanding Prov 3.18 & also 13.14 & 15.4 & 14.27 & 16.28. Drinking yethe water of life is receiving yethe spirit Iohn. 7.39, & so eating eating yethe book is becoming inspired wthwith yethe prophesy conteined in it, & is a type of his prophesying out of it. How yethe book in his hand may signify his prophesying out of it needs no explication, but how he should speak out of his belly may seem something strangstrange, & yet was it a figure phrase used by yethe eastern Nations. So Iob,Iob. 32.18. I am full of words, yethe spirit of my belly constraineth me: Behold my belly is as 25 is as wine wchwhich hath no vent, it is ready to burst like new bottles. And Solomon:Prov. 22.18 It is a pleasant thing if thou keep yethe words of yethe wise in thy belly; they shall withall be fitted in thy lips. And Christ:Iohn 7.38. If any Man thirst let him come unto Me & drink: He ytthat beleiveth on me, out of his belly shall flow rivers of living water, ytthat is words of life by vertue of yethe spirit wchwhich his disciples were to receive. The Prophet ate yethe whole open book & therefore is to prophesy again of yethe whole & ytthat more openly then before, because yethe book was now opened & nothing had been hitherto prophesyed out of it as open but what yethe Prophet was commanded to seale up. Is times which to come it being opened & by consequence the ensuing prophesy of the measure Temple & two Witnesses commences wthwith the opening of the last seal. For this is the prophesy of the eaten book. This book It was was sweet in his in the Beasts mouth & bitter in his belly, to denote the bitter state of the Church after the Gentiles should begin to tread under foot the holy City. The sweet is yethe first part of it par the new prophesy & bitter in yethe latter. The prophesy of yethe eaten book is hereby distinguished into two parts, yethe fist of yethe book in the Prophets mouth; yethe last of yethe book in his belly; yethe first short & introductory, yethe last yethe main prophesy, for yethe sake of wchwhich he ate yethe book, yethe first sweet & gratefull, & yethe last bitter & astonishing. The first you have in yethe Angels discourse untill yethe seventh Trumpet sound yethe last begins where the prophesy of yethe seales & Trumpets was & is a repetition of yethe whole. The first is sweet as honey in describing all yt'sthat's good & gratefull namely yethe measuring of yethe Temple & altar, yethe worshipping of yethe saints in yethe Temple, yethe prophesying of yethe two witnesses & their great power over their enemies, & after Martyrdom their hidden resurrection so as to put their enemies in fear, & their ascension up to heaven in a cloud, & yethe fall of yethe tenth part of yethe great city, & Mens being affrighted thereat & giving glory to God; & how yethe Kingdoms of this world become yethe Kingdoms of Christ & he reigns for ever. The second prophesy of ytthat book is bitter as wormwood. For it begins wthwith a bitter persecution of yethe Church represented by yethe pains & crys of yethe woman in travail, & then describes yethe apostacy of yethe Church by xyethe flight of ytthat woman into yethe wilderness & yethe prosperous & universal reign of yethe Dragon, Beast, fals Prophet & whore of Babylon. These two parts being prophesies of yethe eaten book by vertue of wchwhich he is to prophesy again, are both of them interpretations of what went before. The first coming next after yethe Prophesy of yethe thunders is an interpretation of ytthat prophesy: yethe second coming after yethe whole Prophesy of yethe seales & Trumpets is an interpretation of yethe whole.

The worship & reading of yethe Law in yethe first prophesy was done in yethe Tabernacle or first Temple, yethe interpretation therefore in this new prophesy begins wthwith yethe building of a new one. For yethe first had the four Beasts in its outward court, wchwhich Beasts are all yethe twelve tribes of Israel & therefore twas either yethe Tabernacle or Solomons Temple Now because the Prophesy of yethe seales & Trumpets respected yethe worship in yethe Temple this prophesying again begins with a new Temple. That respected either the Now because the Prophesy of yethe Thunders alludes to yethe times when the Law was read in the synagogues history of its building tabernacle or first temple it is as you may know by the throne or Ark withing it & by the four beasts or twelve 26 but this hath yethe Gentiles in yethe outward Court, & therefore is yethe second Temple built by Zerubabel, Simeon Iustus & Herod. For understanding wchwhich you are to know that yethe The tribes about it & by the sealing yethe servants of God out of all the tribes there being in the second Temple no Ark nor any more tribes then two: this begins wthwith yethe building of the second Temple, as you understand by the following history of this Temple. The Iews at their return from captivity were but few & poor & so needed not all yethe great court wchwhich was before built by Solomon for yethe whole nation in prosperity, nor were able to rebuild it. Cyrus his decree was only for yethe Temple to be built wthwith three rows of stone & a row of cedar becaus Ezra 6.4, ytthat is for yethe Temple wthwith yethe inner Court 1 Kings 6.36. And instead of yethe great Court there was walled in at yethe east end of yethe inner Court, a little court for the people wchwhich they called yethe weomans Court to distinguish it from yethe Eastern border of yethe inner Court wchwhich border was called yethe court of Israel. For into this border Men alone, into yethe other Court weomen as well as men were admitted. And yethe littleness of this Court compared wthwith the former great one was yethe cause ytthat they who had seen yethe former Temple wept when they saw yethe foundation of this new one laid Ezra 3.12, & ytthat Haggai asked them Who is left amongst you ytthat saw this house in her first glory & how do you see it now? Is it not in your eyes in comparison of it as nothing? Haggai 2.3.

In this state continued this Temple till yethe time of yethe Greek Empire when Simeon Iustus yethe High Priest repaired yethe House & built from yethe foundation yethe perimeter of yethe outward Court, being a high double building (Eccles. 5.1, 2) ytthat is wthwith double Cloysters and double chambers over ymthem parted by a row of pillars below between yethe Cloysters & a wall above between yethe Chambers. This building continued till Herods time who rebuilt part of it more splendidly: but yet yethe custome which had long confirmed yethe weomens Court to yethe Iews & given away yethe ground of yethe great Court to yethe Gentiles, remained as before: so ytthat yethe great Court wchwhich before yethe Captivity was yethe peoples was now accounted yethe Gentiles, & yethe people continued to use only yethe weomen's Court & Eastern border of yethe Priests: Whence God in Ezekiel's vision of yethe Temple complains prophetically ytthat they had admitted strangers & Men uncircumcised into his Temple & tells ymthem ytthat this shall be yethe Law of yethe house: Upon yethe top of yethe mountain yethe whole limit thereof round about shall be most holy, And makes yethe wall round about yethe four sides of the outward Court, to separate between yethe sanctuary & yethe prophane place, & places yethe people in yethe outward Court, & charges ytthat no stranger uncircumcised in flesh be admitted into his Sanctuary Ezek. 44.7, 9, 19 & 42.20 & 43.12. Where it is to be noted ytthat Ezekiels outward Court answers in dimensions to yethe Gentiles Court; each side being 500 cubits long, viz. fifty from yethe outward face to yethe inward face of each gate of yethe outward Court, 100 from thence to yethe outward face of yethe gate of of the 35 27 of yethe inward Court, fitly from thence to yethe inward face of yethe same gate, & fifty from thence to yethe center of yethe inward Court; all wchwhich doubled make 500 cubits (Ezek 40) by mistake in some versions called reeds Ezek. 42.

Now to this history & constitution of yethe Temple (though not understood by yethe Iews & Christians of those ages) alludes yethe divine Apocalyps. The Temple & Altar & they ytthat worship therein, being here opposed to yethe outward court, do signify yethe Courts of yethe Temple & Altar wthwith their buildings & yethe peoples court called yethe court of yethe weomen. For by yethe Temple yethe aa See Iosephus Antiq. l. 8. p. 265, 26 & de Bel. Iud. l. 6. c. 14, p. 916 & l. 7. c. 10, p. 949, 950. Iews frequently understood Zerubbabels Temple alone, ytthat is all yethe buildings belonging to yethe inward Court wherein they had worshipped from Zerubbabels time. The outward Court they called yethe mountain of yethe house. And hence 'tis called here yethe Court without yethe Temple. The inward building therefore yethe Prophet is commanded to measure, ytthat is to build &, let yethe outward lye wast. For because builders first sett out the measures of what they build, therefore measuring is used as a type of building. So Ezekiel to signify ytthat yethe Temple delineated by him should be built, measures every part thereof wthwith a reed. So yethe Angel for yethe like reason measures yethe new Ierusalem in yethe Apocalyps. And so Zachary sees an Angel wthwith a measuring line going to measure Ierusalem, & another Angel tells him ytthat Ierusalem should be inhabited as towns without walls for yethe multitude of men & cattel therein Zech. 2. And so Ieremy (chap. 21.20) describes building by measuring. The command therefore to measure yethe Temple & Altar & ymthem ytthat dwell therein (ytthat is their Courts) & to leave yethe outward court unmeasured alludes to Ezekiel's measuring yethe Temple in yethe Babylonian captivity, & to Zerubbabels rebuilding yethe inward part of ytthat Temple while yethe outward court was left out & remained unbuilt & open to yethe Gentiles. And whilst yethe prophesy has hitherto respected yethe worship of yethe Temple, this building of a new Temple is a plain indication ytthat Iohn here begins by vertue of yethe eaten book to prophesy again.

Now this prophesy of yethe Second Temple respects ytthat same anniversary of yethe solemnity of yethe seventh month wchwhich was before described in yethe times of yethe first Temple. For it ends wthwith yethe first day of yethe month, but respects only yethe solemnity of yethe seventh seale, For 'tis an interpretation of yethe prophesy of yethe vision & voices of yethe Angel & thunders immediately preceding it, & ytthat prophesy being yethe prophesy of yethe little book opened in yethe Angels hand commences wthwith yethe opening of yethe last seale thereof & so respects yethe times of yethe Fast & Feast of Tabernacles as was explained above. The prophesy of yethe second Temple commences therefore wthwith yethe opening of yethe seventh seale. The building of a new Temple signifies yethe building of yethe 36 28 Church anew or in a new state & by consequence implies her fall from her first condition. And to this answers yethe descent of yethe mighty Angel from heaven wthwith yethe little book open in his hand. For all ascent & descent signifies yethe exaltation & depression of yethe thing ascending & descending & yethe mystical body of this Angel together wthwith yethe thundering cloud wherewith he is cloathed is yethe Church.

And ytthat this is so will more fully appeare by comparing yethe measuring of this Temple & ymthem ytthat worship therein wthwith yethe numbring & sealing yethe servants of God. For this Temple being not wood & stone but yethe living Church of God, yethe measuring of it & ymthem ytthat worship therein & leaving out yethe outward Court of unholy Gentiles unmeasured, is a type of yethe same kind wthwith numbring & sealing yethe servants of God out of all Israel & leaving yethe rest unsealed, & signifies yethe very same thing. For as ytthat signifies yethe selecting of a few to be a holy people to God, while yethe multitude are rejected: so this signifies yethe building up yethe Elect a spiritual house an holy Priesthood to offer up sacrifices to God by Iesus Christ (as Peter expresses it)2 Pet. 5. while yethe outward Court of unholy nations lies spiritually unbuilt. These therefore are but several types of one & yethe same thing, & by consequence this measuring begins at yethe same time wthwith yethe numbring & sealing, ytthat is presently after yethe opening of yethe seventh seale; & they who worship in yethe measured Temple are yethe same wthwith those saints whose prayers yethe Angel in yethe solemnity of yethe Temple worship presently after yethe opening of ytthat seal offers wthwith much incense upon yethe golden Altar. The sealing of yethe servants of God alludes to Ezekiels vision of sealing or marking yethe best of yethe people in yethe commencing Babylonian captivity to be preserved & continue yethe remnant of Gods Church in yethe times of yethe second Temple. And therefore yethe sealed lived in yethe times of ytthat Temple, & their sealing as well as yethe measuring of ytthat Temple commences at yethe Babylonian captivity. For seing yethe Church never ceases but is built up in a new form & seale so soon as demolished in an old one, yethe interval between yethe fall of yethe first Temple & building of yethe second is not here to be considered.

There are therefore four contemporary prophesies, yethe first begins wthwith yethe four Angels holding yethe four winds, yethe second wthwith yethe measuring of yethe Temple. For as they begin together, so we have already proved ytthat they end all together at yethe sounding of yethe seventh Trumpet. The three first are descriptions of contemporary things done in one & yethe 39 29 same Fast & Feast of Tabernacles, yethe fourth is an interpretation of those three & more especially of yethe third. For as this was most hidden & therefore most needed an interpretation, so it has most affinity wthwith yethe fourth. For yethe prophesies of yethe seven Thunders & two witnesses are yethe prophesy of one & yethe same Angel standing all yethe while wthwith his right foot upon yethe sea & his left upon yethe left, & of one & yethe same opened book first held in yethe Angels hand to prophesy, & then eaten by yethe Prophet to prophesy again, & they are put also together between yethe sixt & seventh Trumpets after yethe manner of a sentence within a parenthesis, & therefore like two clauses of such a sentence, have a particular relation of one to another. & seing yethe first is a prophesy sealed up, & yethe second a prophesying again out of yethe same book by way of interpretation, yethe relation wchwhich they have one to another must be this ytthat yethe second is an interpretation of yethe first. And for this reason 'tis ytthat yethe interpretation begins no higher then wthwith the times of yethe seventh seale. The first of these two prophesies begins wthwith yethe same book newly eaten to prophesy again out of it; yethe fist is a prophesy of reading out of that book, yethe second a prophesy of ytthat book in yethe Prophets mouth a fit type of reading; in yethe very beginning of yethe first yethe Angel came down & stood upon yethe earth & sea, in yethe very beginning of yethe second yethe Angel stood again in yethe same posture: And yethe Angel stood & Said Arise & measure yethe Temple of God &c. The Angel did not go to Iohn to give him yethe book, but Iohn went to yethe Angel to take it. He kept his place, & when Iohn had eaten yethe book, stood up as at first & began to prophesy anew.

The persons prophesying are yethe two witnesses. For in those his witnesses doth yethe mighty Angel (our High Priest & King) perpetually prophesy. And they in being called two olive trees allude to yethe two olive trees or anointed ones in Zachary Chap. 4, ytthat is to Zerubbabel & Ishua yethe Prince & High Priest who read yethe law, & in their having power over yethe waters to turn ymthem to blood, & to smile yethe earth wthwith a curse as oft as they will, they allude also to Moses and Aaron yethe Prince & High Priest who taught yethe people yethe Law in yethe beginning. Yet are not these witnesses single persons but (like all other persons in yethe Apocalyps) have their mystical bodies. The mighty Angel (our High Priest & King) begin Christ has his mystical body & is cloathed wthwith a cloud of Prophets, & all these compose yethe two witnesses. For they are called yethe two Candlesticks & two olive 30 trees & therefore are two Churches. For Candlesticks are Churches Apoc. 1.70 & so are olive trees Ier. 11.16, Rom. 11.17, 24. And in being Churches they are yethe mystical body of ytthat Angel distinguished into two Churches by yethe double prophetical person he bears of Priest & King & by his two leggs. For yethe circumstance of setting his two feet upon yethe earth & sea is not insignificant, & if it signify any thing his feet must signify some thing, & what they signify may be learnt from Nebuchadnezzar's Image. For as yethe two leggs of ytthat Image were put to signify yethe twofold kingdoms of yethe last times yethe Greek & Latine Empires, so Christ's mystical body being yethe Churches his two leggs must signify yethe twofold Church of yethe last times, ytthat is yethe churches of yethe earth & sea upon wchwhich yethe Angel stands wthwith yethe book of yethe Law open in his hand to prophesy, or yethe Churches diffused through ytthat earth & sea to whose inhabitants yethe Devil came down wthwith great wrath Apoc. 12. The descent from heaven of yethe Angel cloathed wthwith a cloud & yethe ascent of yethe two witnesses to heaven in a cloud are evidently relatives by way of opposition & signify yethe fall & rise of yethe Church or beginning & ending of her law & afflicted condition. For yethe prophesy of yethe two Churches whereby she is represented during ytthat condition begins wthwith yethe first & ends wthwith yethe last. In yethe representation of these two Churches by yethe Angel their original is described but not their end; for 'tis not said ytwtwhat became of ytthat Angel, & in yethe representation of yethe same Churches by yethe two witnesses their end is described but not their beginning; for 'tis not said whence those two witnesses were. Both prophesies apart are incomplete & must be conjoyned to make yethe description of yethe two Churches entire & perfect. These are yethe persons prophesying & they prophesy by teaching & interpreting yethe apostolick scriptures. προφητεύειν to prophesy signifies not only to predict & foretell but also to interpret things difficult wchwhich relate to religion as you may see in yethe Lexicographers. So Achiors religious discourse is called prophesying Iudeth 6.2, & yethe Apostle call yethe Poet Epimenides a Prophet Tit. 1.12 & in general he calls expounding yethe scriptures prophesying 1 Cor. 14 & Rom. 12.6. So Plutarch in his book of yethe defection of Oracles & Plato in his Timæus & Festus use yethe word prophesying for interpreting of Oracles & others use it for interpreting of dreams.

The people in yethe outward court to whom yethe mighty Angel prophesies are here called yethe Gentiles or Nations to whom ytthat Court is given. These tread under foot yethe holy city & therefore are enemies to yethe Church. And since yethe Temple is yethe scene of all yethe visions, yethe outward court wthwith yethe Nation therein & yethe earth & sea, on wchwhich yethe Angel stands to prophesy to them must represent all yethe regions of yethe Nations of yethe whole earth & sea prophesied against in this book. These are they that dwell upon earth whom the two witnesses tormented by their prophesying & who therefore rejoyced at their death. They of yethe peoples & kindreds & tongues & Nations who see their dead bodies three days & an half, yethe people of yethe great city in whose streets they are slain 31 & lye dead, yethe many peoples, & Nations, & tongues & Kings before whom yethe Prophet is sent to prophesy again. For he prophesies in yethe two witnesses to those Nations. The place is either yethe streets of yethe great city, ytthat is its dition & provinces, or yethe outward court of yethe Temple. In respect of yethe Angel's standing upon yethe earth & sea to read yethe Law in all places (as well in yethe synagogues as in yethe Temple) yethe two witnesses prophesy in yethe streets of yethe great city. In respect of Laws being read in yethe Temple yethe Nations are placed in yethe outward court. For it was read in yethe court of yethe people, & ytthat court was yethe outward court in Solomon's Temple.

The seven Thunders are not only yethe articulate voices of reading & prophesying, but also signify wars, namely those to wchwhich yethe Trumpets sound, & those wars are described in yethe prophesy of yethe two witnesses by fire proceeding out of their mouths. Thunder fire & blowing of Trumpets are all of them types of war; & yethe war represented by all these is of one & yethe same kind. For it is occasioned by yethe loud cry of yethe oppressed Church, & is inflicted upon her enemies. For as yethe fire proceeds out of yethe mouth of yethe two witnesses or Churches, so yethe Thunders are yethe voices of yethe cloud wherewith yethe Angel or Church is cloathed, & the Trumpets are blown by yethe seven Angels of yethe seven Churches, their mystical bodies are those Churches. The seven Angels, yethe cloud, & yethe two witnesses are all of then types of yethe same prophetick people, & do all of them send out of their mouths yethe symbols of yethe wars. Tis in answer to yethe two first ytthat yethe fire comes out of yethe mouth of yethe last. In yethe prophesy of yethe seales & Trumpets where Christ is represented by Lamb with seven horns & seven eyes which are yethe seven spirits of God or seven Angels, his mystical body yethe Church is represented sevenfold by those seven Angels sounding yethe Trumpets. In yethe prophesy of yethe open book where he is represented by a mighty Angel standing wthwith his right foot on yethe sea & his left foot on yethe earth, his mystical body in respect of his two eyes & two feet is represented (as we said) by two witnesses. In both cases Christ is yethe same & his mystical body the Church is the same, thô in several respects represented by several numbers. In what respect this Church is represented sevenfold & in what two fold shal be explained hereafter. This Church thunder & breaths out fire & blows yethe Trumpets to these wars not by faction & sedition but by calling for yethe divine vengeance upon her persecutors in such a manner yethe soules of yethe Martyrs under yethe Altar cryed out wthwith a loud voice How long O Lord holy & true dost thou not judge & avenge our blood on them ytthat dwell on yethe earth Apoc. 6.10. For if any Man will hurt yethe witnesses fire proceeds out of their Mouth 40 32 & devoureth their enemies, & if any man will hurt them he must in this manner be killed, ytthat is as oft as they are hurt by their persecuting enemies their blood crys out for vengeance. For he ytthat leadeth into captivity must go into captivity, & he ytthat killeth wthwith yethe sword must be killed wthwith yethe sword here is yethe patience of yethe faith of yethe saints Apoc. 13.10.

I have here considered yethe fire wchwhich comes out of yethe mouth of yethe two witnesses wthwith respect in general to yethe wars of yethe Thunders or Trumpets. But yet it seems to have a more particular respect to yethe war of yethe first Trumpet. For there this fire is cast upon yethe earth & yethe third part of yethe trees are burnt up. In yethe second Trumpet or Thunder yethe two witnesses exercise their power over yethe waters to turn ymthem to blood & in yethe rest of yethe Trumpets & Thunders they smite yethe earth wthwith all plagues as often as they will. And thus in a few words is described both generally & particularly how yethe witnesses execute yethe plagues of the Trumpets & Thunders upon their enemies. For these enemies in being yethe people of yethe earth & sea upon wchwhich yethe Angel stood wthwith yethe book open in his hand to prophesy, they are yethe earth & sea upon wchwhich yethe plagues of yethe two first Trumpets fell: and in being yethe Nations in of yethe outward court wchwhich was left out unmeasured they are those of yethe twelve Tribes left who were left out unsealed, & on whom yethe plagues of yethe Trumpets fell as is exprest both in yethe fift Trumpet & in Ezekiels vision of sealing or marking a few & learning out yethe rest to be slain by yethe six men answering to yethe Angels of yethe first six Trumpets. And thus yethe prophesies agree also in yethe subject of yethe plagues.

So then in all yethe times of yethe seventh seale there are but two sorts of people described, yethe true Church & her enemies; yethe first in an afflicted condition, yethe last prosperous & potent; & these two are described under various types. They are represented first by yethe twelve Tribes of Israel distinguished into two parts, yethe sealed servants of God, & yethe unsealed multitude; then by yethe Angel wthwith yethe book open in his hand & by yethe earth & sea upon wchwhich he stands; afterwards by those ytthat worship in yethe measured Temple, & by yethe Nations in yethe outward unmeasured Court; also by yethe holy city & by yethe same nations who tread it down; then by yethe two witnesses & yethe Nations or great city to whom they prophesy; & lastly by Christ crucified & yethe same city crucifying him. For in calling yethe great city Sodom & Egypt where also our Lord was crucified, yethe people of ytthat city are compared not only to the unclean & persecuting Gentiles of Canaan & Egypt, but also to yethe Iews who crucified Christ, & yethe two witnesses slain in their streets are compared to Christ crucified.

41 33 Sec. IV. The interpretation of yethe Seales & Trumpets The first part of the interpretation

Hitherto I have explained yethe Prophesy of yethe Book in yethe Prophets mouth. This & yethe prophesy of yethe seales & Trumpets and both together wthwith yethe sounding of yethe last Trumpet, & then begins yethe bitter prophesy of yethe same Book in yethe Prophets belly, wchwhich Prophesy is a repetition of yethe whole Prophesy of yethe seales & Trumpets by way of interpretation. The last Trumpet sounds to yethe day of judgment, & yethe description of ytthat day ends wthwith these words; Thy wrath is come & yethe time of yethe dead ytthat they should be judged & ytthat thou shouldst give reward unto thy servants yethe Prophets & to yethe saints & to ymthem ytthat fear thy name both small & great, & shouldst destroy ymthem ytthat destroy yethe earth. And yethe repetition begins wthwith yethe next words, And yethe Temple of God was opened in heaven. As yethe prophesy of yethe seales & Trumpets began wthwith a door opened in heaven through wchwhich yethe Prophet might see yethe ensuing visions there so doth yethe repetition. A door is opened in yethe Temple of heaven to let yethe Prophet see yethe ensuing Visions of yethe woman & dragon there. For these appear in heaven & heaven is every where in this Prophesy put for yethe Temple of heaven. For it is to be conceived ytthat yethe war between Michael & yethe Dragon was above in yethe inner court of yethe Temple of heaven ytthat yethe Dragon was cast out thence into yethe outward court, ytthat yethe heavens & they that dwell in them who are led to rejoyce it this victory are yethe Saints who worship in yethe Inner court Apoc. 8.3 & 11.1 & are now freed from yethe tyranny of yethe persecuting Dragon there, ytthat yethe inhabitants of yethe Earth & Sea to whom yethe Dragon comes down are yethe Nations to whom yethe outward court is given Apoc. 11.2, & to whom yethe Mighty Angel prophesied in ytthat court standing there upon yethe Earth & Sea (Apoc 10.2, 3 & 11.3,) ytthat yethe ten horned Beast & two horned Beast arose in ytthat court out of yethe Sea & Earth upon wchwhich yethe Angel stood, ytthat yethe woman fled through that court into ytthat wilderness into wchwhich yethe Scape Goat used to be led, ytthat in yethe beginning of her flight yethe Dragon cast out waters as a flood after her in that court thence, & ytthat yethe well of yethe abyss out of wchwhich yethe Locusts ascended & into wchwhich yethe Dragon was cast was yethe common sink or shore of yethe Temple. For this was an abyss of uncleanness & at yethe foot of yethe Altar had a mouth like a well wthwith a stone cover to it.

The woman in heaven is plainly yethe Church of God, because her seed keep yethe commandments of God and have the testimony of Iesus Apoc. 12.1, 17. By yethe Sun wherewith she is conteined; by ytthat moon under her feet yethe Pontifical power of yethe kingdom trampled upon by her, & by the twelve stars wherewith she is crowned yethe Bishops & Presbyters of yethe Church successors of yethe twelve Apostles. For yethe Sun Moon & Stars together signify all yethe powers 42 34 & parts of a kingdome: & therefore if yethe Stars signify yethe Princes of yethe Church, yethe Sun & Moon are to signify yethe rest; yethe Sun being the King wthwith his mystical body yethe kingdom, & yethe Moon being yethe Pontifex Maximus wthwith his mystical body of Priests & others his subjects in religious affairs.

The great red Dragon,, since his heads are crowned, & he makes war & persecutes yethe woman or Church, & gives his power & throne & great authority to yethe Beast, plainly signifies a Kingdom as Beasts in prophesy generally do, & this kingdom is hostile to yethe Church, & by his persecuting her must be ytthat kingdom through wchwhich she is diffused, signified before by yethe Sun. His seven crowned heads signify his reign under seven successive Kings or Dynasties as is explained in yethe like heads of yethe Beast Apoc. 17 & so answer to yethe seven successive Dynasties of yethe seven seales. For these in yethe Apocalyptic language are Kings. The four first are represented by horsmen, & a horsman in yethe prophetic language is a King, riding being put for reigning & yethe hors for yethe people of yethe Kingdom, & therefore if all yethe seven heads be of a kind, they are seven successive Kings. And ytthat they are so will appear by yethe prophetical history of yethe woman & Dragon, for therein are yethe three last seales repeated & described by three successive Kings of yethe Dragon whereof yethe third is yethe Dragons seventh head as you will understand by considering yethe repetition of yethe whole prophesy in order as follows.

The prophesy of yethe seales began wthwith yethe opening of a door in heaven, & wthwith yethe throne of God set in heaven wchwhich yethe Prophet saw through yethe door, & wthwith lightnings & thunderings & voices proceeding out of yethe throne (Apoc. 4.1, 2, 5) & yethe repetition begins wthwith yethe like visions in these words: And yethe Temple of God was opened in heaven & there was seen in his Temple yethe Ark of his Testament, & there were lightnings & voices & thundrings & an earth quake & great hail. In this repetition & door of yethe Temple is put for yethe door of heaven, & yethe Ark for yethe throne of God by way of explication, & so confirms yethe interpretation of ytthat door & throne we gave above. To yethe lightnings & thundrings & voices wchwhich there came out of yethe throne, & only allude to yethe sacrifices of yethe Temple, are here added earthquakes & great hail to inculcate ytthat here they are prophetick, & consequently typifie yethe first wars of yethe prophesy, ytthat is yethe wars of yethe four horsmen wthwith wchwhich yethe prophesy begins. For those horsmen are warriors, the first having a bow, & going forth conquering & to conquer, yethe second having a great sword, & all of them having armies typified by yethe four Beasts. For those Beasts being squadrons of men encamped each under banners, may when conjoyned with yethe horsmen fitly typifie their armies, yethe same type in divers respects 43 35 & circumstances having divers significations. And thus each horsman with his hors & one of yethe four Beasts will represent a Soveraign Commander or Emperour wthwith his Empire & army.

After yethe wars of yethe Kingdom follow yethe affairs of yethe Church, & these begin to be described in yethe fift seale & in yethe vision of yethe woman and Dragon. In yethe fift seale is described a great persecution of yethe Church there appearing under yethe Altar (ytthat is at yethe foot of it were yethe sacrifices were slain) yethe soules of them ytthat were slain for yethe word of God by those ytthat dwell on yethe Earth against whom they cry for vengeance. And this persecution is repeated by yethe womans crying in pain of travail, & by yethe Dragons drawing yethe third part of yethe Stars (or Saints) of heaven wthwith his tail (or army of Souldiers & Magistrates) & casting them to yethe Earth: of wchwhich persecution yethe woman's being cloathed wthwith yethe scorching hot Sun is also a very proper Emblem. Now where yethe history of yethe Dragon & woman begins, there ought we to begin yethe reign of one of yethe Kings or heads of yethe Dragon, & so this King falls in wthwith yethe fift seale, & is yethe fift King reconing yethe horsmen for yethe first four.

In yethe sixt seale is described yethe overthrow of yethe persecuting idolatrous Kingdom yethe Stars wchwhich there fall like figgs & yethe Men wchwhich had hid themselves being Idols & yethe Mountains & Rocks idol Temples, & yethe Sun & Moon wchwhich are smitten being yethe Priesthood Kingdom and Priesthood. And this is repeated by yethe overflow & dethroning of yethe Dragon (ytthat old Serpent called yethe Devil & Satan who deceiveth yethe whole world) & his Angels by Michael & his Angels who overcome them by yethe blood of yethe Lamb, & by yethe word of their Testimony, wchwhich they gave in yethe preceeding persecution wherein they loved not their lives unto yethe death. And now yethe Dragon being cast down to yethe earth from his old throne in heaven begins a new reign among yethe inhabitants of yethe Earth & Sea, whereupon a wo is denounced to them: Wo be to yethe inhabitants of yethe Earth & Sea, because yethe Devil is come down amongst you, here then begins a new head of yethe Dragon. For the better understanding of wchwhich it is to be conceived ytthat yethe Manchild succeeded yethe Dragon in his throne in heaven, being then caught up to God & his throne, ytthat is to yethe throne of yethe kingdom, when yethe Dragon was cast down. For so soon as he was caught up yethe woman fled into yethe wilderness Apoc. 12. v. 5, 6) & thither she fled not till after yethe Dragon was cast down v. 14. As every Child is of yethe same kind wthwith his Parents, so yethe Manchild must be a body of yethe same kind wthwith yethe Woman, yethe difference of sex only excepted, & therefore not a single person but a body of men, a masculine body of Christians as she is a feminine, & consequently 36When therefore the saints enter into yethe outward temple to worship God be sealed with his seale then do the nations enter into yethe outward Court to receive worship the Beast & his Image & receive his mark. For things related to one another by way of opposition are always synchronal. In the times In the time of this worship was yethe sacrifice of Gods lot offered upon the Altar & therefore the temple & altar & they that worship therein are now measured whilst yethe outward court is left mea out & not measured. For this measuring (as I said) denotes the same thing with sealing & numbring & sealing yethe servants of God & leaving all rest unsealed. >The temple & they that worship therein are the holy City hence forth troden underfoot of yethe Gentiles & & therefore called yethe Wilderness in in yethe language of the Prophets, The Altar & the Gentiles wchwhich tread it under foot & worship in yethe outward Court yethe are woman in that wilderness afterwards described there upon the beast The Altar Altar sign frees the presbyters or witnesses of Iesus those that have his testimony & so are yethe two witnesses or yethe two were then for not worshipping the Beast & his angel & so two witnesses. For those witnesses are yethe Candlesticks that is the & olive tree that is yethe Churches of God & being first mentioned at the measuring of Temple & Altar & them that worship therein that is at yethe numbring of & sealing the servants of God commence at yethe opening of yethe seventh seal, & so are all one wthwith yethe remnant of yethe womans seed where yethe Dragon now had yethe testimony of Iesus & therefore all one wthwiththe holy City Altar & Temple & Holy City & sealed servants of God & remnant of yethe womans seed given to several spirits to All these are but several of one & the same thing in several respects And the temple & altar wchwhich were measuring denotes one of yethe same thing are mythical & denote one & yethe saints sing who worship in it called in thereby made a next words the holy City & the other the martyrs who are sacrificed upon it called in the next words the two martyrs or witnesses For these witnesses are not single persons but the churches of God because in yethe next words they call are called Candlesticks. For Candlesticks are Churches Apoc. 1. So then these witnesses & the Altar & Temple & they that worship therein are all holy City & the sealed servants of God & remnant of yethe womans seed are but severall names given in several respects to one & the same people of God & in so many respects & in so many respects they are opposed to is yethe apostasy opposed to them under several names as many names & considerations. To yethe two prophesying witnesses is opposed the two horned fals Prophet to yethe holy City the great city of yethe nations wchwhich treads it under foot that great city Babylon, to the measured Temple & altar & them that worship therein the unmeasured outward court & the nations who worship in it & by persecutions & murders tred under foot yethe holy city, to the sealed servants of God the unsealed twelve tribes who receive yethe mark of yethe Beast & to yethe remnant of yethe womans seed seed. Who keep yethe commandmtsments of God, the & are slain for not worshipping yethe Image all those that turn aside from those commandments to he keep yethe commandments of yethe fals Prophet & Image of that Image wchwhich speaking Image wchwhich speaks as an Oracle. All these things are related to one another by way of opposition & therefore are synchronal. The great Apostasy together with the two wicked Beasts arose at the opening of yethe seventh seal & therefore the Prophet is very elaborate in yethe description of the things wchwhich belong to this period.

Now a So then the vision of yethe 144000 sealed servants of God & of the Lamb opening the seals is repeated & interpreted in yethe remnant of yethe womans seed who receive not yethe mark & name of yethe Beast but immediately after yethe servants of God are worshippers of the Beast & of his image have marks received his mark & name receive the ma stand on Mount Sion wthwith yethe Lamb & have name of God in their foreheads, & are in number 144000. By this standing on Mount Sion they are known to be Israelites & therefore were numbered & marked wthwith yethe name of God out of the twelve tribes as yethe others were numbered & sealed out of then. Whence the rest who receive the mark of the Beast are yethe rest of the twelve tribes, such as say they are Iews & are not & worship in yethe outward Court of yethe Temple but by worshipping yethe Dragon & Beast are become yethe Synagogue of Satan as has been shewed. The 144000 stand with yethe Lamb on mount Sion & by a sequence in yethe Temple where the Lamb was, & opened yethe seals. For there all yethe visions appear & there they sing the new song before the throne & before the four Beasts & yethe Elders &c. – – – 37 as shall be proved hereafter -- that plague fell upon the men who had the mark of yethe Beast & worshipped his Image, & these have this Apoc 16 & therefore the twelve Tribes as many as were not sealed wchwhich yethe seale of God or name of God receive the mark & name of the Beast. The twelve tribes or Church there as I said above was b became now divided separated into two parts. the one Gods the other the between God & yethe Beasts & at the separating of the one from yethe other each part received the mark or name of his master in their foreheads, & from then forward worshipped him whose mark & name he had received. And thence yethe worshippers of the Beast are called the synagogue of yethe Bea Satan who say they are Iews & are not but do lye.

So then Now from these things I gather first that it's evident first that at yethe opening of the seventh Seal there is a great Apostasy of the 12 Tribes & secondly that yethe 144000 are excommunicated by the rest & thereby numbered out & separated from them. the two horned Beast excommunicates all who will not worship Apostates excommunicate the rest & thereby cause a separation of the one from yethe other for the two horned Beast wchwhich hath two horns like the Lamb (that is ecclesical ones like a the Lambs seven Churches of Asia Lambs seven horns & so is yethe Church of yethe Apostates) excom causeth all men to receive a mark & that no man might buy or sell save he that had yethe mark or yethe name of yethe Beast or yethe number of his name; that is he excommunicates them, & thereby causeth the aforesaid separation of those who will not receive the Beasts mark from those that do receive it. And therefore the 144000 are membered & separated out of yethe twelve Tribes & separated from them by excommunication. The two horned Beast

Now from these things I seem to gather, first that at yethe opening of the seventh seale there was to be a great Apostasy of yethe twelve tribes twelve tribes.

Thirdly that yethe execution of this excommunication commenced with a dissolution of Apostates cause yethe bodies ecclesiastic of all yethe Apostate be dissolved. For such yethe dissolution was necessary in order to punishing banning them of all communion, so it is here expressly described For the two horned beast can doth greet miracles so ytthat he causeth fire come down from heaven (that is war from the throne) in the sight of men, & that yethe Image he then sets sets up should speak as an OraclesOracle & cause that as many as would not worship it should be killed, that is not by a natural death for so yethe true church would have been at an end but by a dissolution of their synchronal societies or bodies ecclesiastick whether civil or ecclesiastic So then those that were killed & those that were prohibited buying & selling & those that immediately after stand on mount Sion are one & yethe same men in different respects. For they are all of them the Church whole true Church. And for the same reason they a are also the same with the remnant of yethe womans seed whom yethe Dragon went to make war upon. She being the Church catholic her seed who kept yethe vow with God were all yethe faithfull & all those & none others were killed because all were killed who would not worship yethe Image & all worshipped yethe beast & his Image whose names were not written in yethe book of life. Fourthly that the temporal sword by which these things are now put in executing is the Dragons. For it was he that at this time went to make war with yethe remnant of yethe womans seed, And therefore yethe martyrs who & they in that war kept yethe commandments of God & had yethe testimony of Iesus, that is by keeping Gods commandments whilst the multitude fell and of yethe twelve tribes fell away to yethe worship of the Beast & his Image by keeping Gods command became Gods his witnesses or Martyrs whilst the multitude of the twelve tribes fell away to the worship of the Beast & his Image. For thethe faithfull martyr Antipas was slain where Satan dwelleth, that is in yethe Kingdom of yethe Dragon ytthat old serpent called the Devil and Satan.

So then at the great devastation of yethe Church opening of yethe seventh Seal the saints fell into great affliction & therefore this time (as was shewed above) is represented there by the great Fast or yethe day of expiation wherein yethe prayers of yethe afflicted saints are offered with incense upon yethe golden altar & in allusion to the two goats on whose heads yethe high Priest laid yethe names of God & Azazel sending yethe lot of Azazel into yethe wilderness laden with the sins of yethe people, & sacrificing yethe Lords lot, the twelve tribes are sealed in their foreheads partly wthwith yethe seale & name of God in their foreheads & partly wthwith yethe mark of the & name of the Beast & whilst the one goes away into the Wildernesse yethe other is sacrificed in yethe war wchwhich yethe Dragon made upon them, & so becomes the Martyr Antipas..

The worshipping God in As the seal of God is opposed to yethe mark of the Beast so the worshippingworship of God in this Fast is opposed to the worship of the Beast & his Image, & therefore all these are synchronal.

In the next place appear the first four Angels of yethe first four Trumpets holding yethe four winds there was as the th>Fs being done at yethe opening of the seventh seale of the first four Trumpets holding the four winds wherewith they were at yethe sounding of those Trumpets to hurt yethe earth & yethe sea & the trees: in those trumpets And these & upon their appearance the 144000 servants of God are numbred out of yethe 12 Tribes & sealed in their foreheads. And Now these things being done at the opening of yethe seventh seal wchwhich is one of yethe main periods in all yethe Apocalyps, they answer to divers contemporary things & first to yethe fl womans flying into yethe wilderness & having a remnant of her seed. wchwhich keep the commandmtsments of God & have the testimony of Iesus For the Woman twelve tribes out of wchwhich are the Church catholic & consequently answer to the Woman crowned wthwith a crown of 12 stars, & the servants of God numbered & sealed out of the tribes answer to yethe remnant of yethe womans seed who keep the commandments of God. The numbering & sealing a few out of all the tribes denotes a division of the church into two parts: the maine body select number of sealed ones & yethe main body rest left unsealed: & the like division of yethe Church is signified by the Woman's flying into the Wildernesse & leaving a remnant of her seed For she fled from yethe face of yethe serpent into yethe wilderness into her place in yethe wilderness that they should feed & nourish her there (that is in luxury as yethe Merchants fed the great Whore) while her seed kept yethe commandments of God into yethe wilderness of the saints that t unto her place of honour there that they should feed & nourish her there, that is she fled from persecution into yethe region where yethe true Church was laid wast wilderness of the saints barren of that the saints (who are yethe green trees ) unto her dignity place of honour & glory there & glory dignity that they should Merchants of yethe Earth should feed her luxuriously (as they did yethe great Whore) while the remnant of her seed kept the commandments of God & under yethe under yethe persecuting Dragon had yethe testimony of Iesus. So then there is yethe like division of the Church catholic into two parts in both places prophesies & therefore the prophesies answer to one another.

In the next place the said things done at yethe opening of yethe seventh seal answer to yethe beginning of the seventh head of yethe Dragon & Beast & consequently to the time when the Beast rose out of the Sea & yethe Dragon gave him his throne & power & great authority. For when the Dragon left his old throne his former reign or head ceased & a new one began & the Beast wchwhich rose out of yethe abyss or Sea he is yethe eighth & of yethe seven. But of this more hereafter.

In the third place they answer most plainly to the mark two horned Beasts causing all men to receive the mark or name or name of yethe Beast or number of his name When the 144000 servants of God were sealed in their foreheads then did the rest receive yethe mark & name number of yethe Beast in their foreheads or right hands. For these are opposites & therefore synchronal. And therefore so soon as the Beasts are servants of the Beast are marked the 144000 sealed ones other appear on mount Sion wthwith yethe name of God in their foreheads & to yethe 144000 & to yethe 144000 on mount Sion wthwith yethe name of God in their foreheads. When the 144000 servants of God are numbred wthwith sealed the in their foreheads & numbered, then do the servants of yethe beast receive his mark or name in their foreheads or his name & number: for & immediately after do the 144000 sealed ones stand on mount Sion wthwith the name of God in their foreheads. The sealing yethe one & marking the other are opposites & therefore synchronal. When yetheThe servants of God were sealed that they might before the four winds hurt yethe earth & sea & trees in yethe Trumpets that they might escape being hurt & therefore yethe rest of the Tribes who were not sealed were the men hurt by those winds. Go the For it is exprest that yethe plague of yethe fift Trumpet fell upon yethe men who had not yethe seal of God in their foreheads. Now So then the men upon whom the plague of the first wind or Trumpet fell upon the re were those who had not the seal of God in their foreheads Now this plague Now the plague of this Trumpet is the same wthwith that of the first Vial. 38 a Christian Kingdom. This Kingdom yethe Dragon endeavoured to devour so soon as it was born, & thereupon arose yethe war in heaven. 'Twas improper to represent a Child a Warrior, & therefore his Angel Michael is put in his stead. For in what respect yethe Kingdom of the Dragon is called by yethe name of his Angel ytthat old Serpent yethe Devil & Satan in the same respect is yethe Kingdom of yethe Manchild called by yethe name of his between their Angels, Michael & his Angels fighting against yethe old Serpent & his Angels. And upon yethe Dragon's being cast down to signify ytthat yethe Manchild was then caught up to yethe throne, there was heard a loud voice in heaven saying, now is come salvation & strength & yethe Kingdom of our God. So then yethe succession of yethe Manchild puts an end to yethe reign of yethe Dragon in heaven, & wthwith his new reign on Earth amongst yethe inhabitants of yethe Earth or sea begins a new dynasty or head. For yethe Dragon a little after gave yethe Beast his throne & power & great authority, & therefore reigned on Earth after he was cast down. Seing therefore ytthat at yethe opening of yethe sixt seale this fall of yethe idolatrous Kingdom is described, yethe sixt had of yethe Dragon will fall in wthwith yethe times of ytthat seale.

In yethe next place appear yethe four Angels of yethe first four Trumpets holding yethe four winds wherewith they were in those Trumpets to hurt yethe Earth & Sea & trees. And their first appearance being synchronal to yethe opening of yethe seventh seale answers to yethe beginning of yethe seventh head, & consequently to yethe time when yethe Beast rose out of yethe Sea, & yethe Dragon gave him his throne & power & great authority. For when yethe Dragon left his old throne, his former reign or head ceased & a new one began. But of this more hereafter.

#While these Angels hold the winds the 144000 are servants of God are sealed that is those who now serve God in his Temple & thereby are opposed to thesethe rest who now worship the Dragon & yethe Beast & his Image & for that reason are left unsealed. For at ~ ~ ~ ~ ~ ~ ~ the opening of yethe seventh seal there was silence in heaven for half an hour & during that silence the prayers of the saints were offered upon the golden Altar up to God wthwith incense on the golden altar: & to this worship of God in the Temple is opposed mens beginning now to worship the beast & his Image. For these are the Gentiles or nations the to whom the outward court of the temple was now given for their worship. When therefore the saints enter into the inward Temple to worship God, then do the nations enter into the outward court to worship the beast & his Image. For things related to one another as opposites are always synchronal. At that time the Image spake & caused ytthat as many as would not worship it should be killed, that is mystically by a dissolution of their bodies ecclesiastic & thereby all the saints became yethe martyrs or witnesses of Iesus that is the two Martyrs or Martyrs or Witnesses. For those witnesses are the Candlesticks ytthat is the Churches of God, & being first mentioned at the opening measuring of the Temple & Altar & them that worship therein that is at yethe numbring of the saints whose prayers are offered up wthwith incense, commence with the opening of the seventh seal. For when the saints worshipped in the temple then were these martyrs offered up a sacrifice to God upon the Altar. For the Temple & Altar wchwhich were measured are mystical & signify the one that saints who worship upon in it called in the next words the holy city & the other these that the martyrs who are sacrificed upon it, called in yethe next words the two martyrs or witnesses of Iesus two martyrs or witnesses. Now these martyrs or witnesses are the remnant of the womans seed who kept the commandments of Iesus & when she fled away into yethe spiritually barren wilderness, & whom the Dragon then went to make war with. For now at the sentence of the speaking Image it si to be conceived that the Dragon makes that war upon them & kills them. For in that war it is to be conceived they keep the commandments of God & have the testimony of Iesus that is b are his witnesses or martyrs. As many as would not worship the image are killed & by consequence all the remnant of the womans seed. She being yethe Church catholic her seed were all the faithfull & therefore they were all ytthat were killed So then the Prophet after the Dragon went to make war with the remnant of the womans seed is very large in the description of things done at the opening of the seventh seal & spends all his time therein till he has told how the Image of the Beast was made & till by speaking causes the all those to be killed who will not worship it. For this period is a very notable one & therefore deserved to be elaborately described. And having noted the time of all these things I now proceed.

In the next place therefore the 144000 servants of God are numbred & sealed -- -- # While those angels hold yethe swords yethe 144000 servants of God are numbred & sealed# in their foreheads out of all yethe tribes of Israel & there by separated from the rest and this is repeated partly by the separation of the Church into the woman & her seed, partly by yethe opposite marke or name & number of yethe Beast wchwhich yethe two horned Beast causeth all yethe wicked to receive in their foreheads & right hands in opposition to the s d numbered & sealed saints & partly by yethe 144000 standing immediately after on mount Sion wthwith yethe name of God on their foreheads: wchwhich have yethe seale of God & are numbred by his number & those wchwhich have yethe mark & number of yethe Beast are related to one another by way of opposition: yethe one must be sealed when yethe other were marked. By their standing on mount Sion they are known to be Israelites, & therefore were marked with the name of God out of the twelve Tribes, Where the rest who as the others were sealed out of them. Whence the rest who receive the mark of the Beast are the rest of the twelve tribes, such as say they are Iews & are not but & worship in the outward court of the Temple but by worshipping the Beast Dragon & Beast are become the synagogue of Satan. The 144000 stand with the lamb once mount Sion & by consequence in the Temple where the Lamb was. For there - - - to be Israelites. They stand with the Lamb in the Temple on this mount in yethe Temple. ForeFor there all yethe Visions appear, & there they sing the new ‡ song ‡ song before the throne & before yethe four beasts & the elders, wchwhich song no man could learn but themselves. They are therefore yethe Quire of the Temple wchwhich sang yethe sacred song in yethe time of the sacrifices, & so are contemporary to yethe sacrifices to wchwhich yethe seven Trumpets sound as the sealed servants of God also are. For Iohn hears them there as yethe voice of many waters & as yethe voice of a great thunder & the voice of harpers harping wthwith their harps, & singing this new song: all wchwhich is a plain description of the musick of the Temple as we shewed above.

In yethe next place - - - In 49 39In the next place appears an innumerable multitude wthwith palms in their hands, coming out of the great tribulation; suppose that tribulation wchwhich Matthew describes to follow the preaching of the Gospel to all nations in the end of the world Matt. 24. And in like manner in the repetition after the preaching of the gospel to all nations Apoc 14.6 there is a great tribulation first ushered in wthwith an inhibition to worship the Beast & his Image vers. 9, & wthwith these exclamations, Here is yethe patience of the saints, here are they that keep yethe Commandments of God & the faith of Iesus Blessed are the dead wchwhich dy in the Lord vers 12,13; & then described by yethe Harvest of yethe Earth vers 14. For yethe first fruits of this Harvest were yethe 144000 sealed servants of God vers 4, & yethe Harvest must be of yethe same kind wthwith yethe first fruits, & consequently a holy people reaped or cut down by persecution. And therefore as in yethe like Parable of yethe harvest in Matt. 13 Christ commands Christ commands yethe reapers to gather the wheat into his barn, so here yethe Son of man reaps yethe Harvest wthwith a sharp sickle to shew ytthat it is his. And as yethe tribulation is described by the harvest, so the delivery of the Palm-bearing multitude out of it is described by the ensuing vintage of yethe wicked who are cut down wthwith another sharp sickle & whose blood comes out of the wine press of the wrath of God to yethe hors bridles of yethe Victors. For as the palms in the hands of yethe great multitude are an Emblem of victory & triumph, so yethe vintage denotes a great victory of yethe saints over the wicked obtained by yethe armies of him who smites yethe nations & treadeth yethe winepress of yethe fierceness & wrath of almighty God, (Apoc. 19.15) as shall be explained hereafter.

The second part of the interpretation

After this Palm-bearing multitude yethe Prophet sees yethe seven Angels wchwhich stood before God & to them were given seven Trumpets upon yethe sounding of wchwhich there ensued seven great plagues of war: all wchwhich the Prophet (next after yethe Vintage) thus repeats, I saw saith he another sign in heaven great & marvellous seven Angels having the seven last plagues, for in them is filled up yethe wrath of God. For these are called the seven last plagues to signify that they are yethe last mentioned plagues wherewith yethe two witnesses smite yethe earth as often as they will, or yethe plagues of yethe last times & yethe same wthwith yethe prophesy of yethe seals & trumpets whereof yethe last is inflicted at yethe sounding of yethe last Trumpet. The seven seales are yethe first plagues inflicted upon yethe Iews heathens & true Christians & the seven Trumpets or Thunders the last inflicted upon yethe Apostates of yethe last times. πληγη is properly such a plague inflicted by striking a stroke or wound & thence is sometimes taken for slaughter: so that yethe seven last plagues are plagues of war or plagues of sounding to war or plagues of trumpets sounding to war & therefore they are joyned wthwith them who get a victory thereby. These plagues fall upon yethe Beast (chap. 16.2, 10, 13, 19) & tis over him that yethe Victors get the victory.

In the time of yethe plagues of yethe Trumpets, a mighty Angel cloathed 48 40 cloathed wthwith a cloud (that is yethe mystical body of Christ cloathed wthwith a multitude) stood upon the Sea & earth & when the seven thunders of that cloud had uttered their voices, sware that in yethe days of the voice of yethe seventh Angel when he should begin to sound the mystery of God should be finished, that is the Kingdoms of yethe world should then become the Kingdoms of God & Christ & they should be destroyed who destroyed yethe earth, as is explained at yethe sounding of that Trumpet. And this is repeated in the vision of yethe Sea of glass & of them that get yethe victory over the Beast & over his Image standing on the sea of glass with harps & singing the song of Moses & the Lamb. For the Trumpets sound to yethe wars wherein they get the victory & their song wthwith Harps is the Temple musick & by consequence the voice of yethe seven thunders overthrown For you are to conceive that these Victors stand at yethe last gate of yethe Priest's court where yethe Quire of yethe Temple used to stand & ytthat yethe Prophet standing at yethe east gate of yethe outward Court sees them there wthwith their feet standing as it it were upon yethe top of the great brazen sea & that this sea appears mingled wthwith yethe fire of yethe Altar through wchwhich the Prophet sees it. By yethe posture therefore of these victors & by their singing wthwith Harps you may know that they are yethe Quire of the Temple singing at yethe burnt sacrifices there offered & by consequence their song is the voice of one or more of the seven thunders & that yethe wars in wchwhich they get yethe victory are one or more of those signified by the burnt sacrifices at wchwhich yethe Trumpets always sounded & yethe Quire sang alternately, ytthat is the wars of one or more of yethe seven Trumpets here called the seven last plagues, & chiefly the war of the last expressly described in the last, where yethe spirits of yethe Dragon Beast & fals Prophet gather the Kings of yethe earth & of yethe whole world to yethe battel of yethe great day of God Almighty & yethe cities of yethe nations fall as you may understand also by yethe song it self wchwhich concludes thus: For all nations shall come & worship before thee, for thy judgments are made manifest, that is the judgments of yethe seven plagues mentioned immediately before This song is called the song of yethe Lamb to intimate & sung wthwith harps to intimate that it is the song of the 144000 wchwhich stand on mount Sion yethe Lamb & sing a new song wthwith harps chap. 14 wchwhich song we told you was that that wchwhich they sung in yethe Temple at yethe sacrifices of yethe Trumpets & Thunders. Tis also called the song of Moses to insinuate that in the Victor's standing on yethe sea of glass mingled wthwith fire whose colour is red, the Israelites standing on passing over the frozen red sea (Exod. 15.8) are alluded unto & ytthat the Beast over whom they get yethe victory is that Beast wchwhich makes war upon the two witnesses in yethe streets of yethe great city spiritually called Egypt (Apoc. 11.8) & ytthat yethe Victors are yethe mystical body of yethe two witnesses, Moses & Aaron who turn yethe waters of this Egypt into blood & smite the land thereof with all plagues as often as 49 41 as they will (vers 6) untill in the last plague, after yethe Beast has hurt them in the war wchwhich he was to make upon them, their enemies be devoured by yethe fire wchwhich comes (as it were) out of their mouth (vers 5) & is mingled wthwith yethe sea of glass & then for this victory & final deliverance of Gods people out of bondage they sing the song of Moses. So then they plague their enemies wthwith many wars but get the victory in the last. For tis properly in respect of yethe grea battel of yethe great day of God Almighty at yethe last Vial (ch. 16.14) that they are said to get yethe victory. of over yethe Beast For in that Battel & not before the Beast is vanquished & yethe cities of yethe nations fall, as shall be explained hereafter. Yet do they before this time get a spiritual victory over yethe worship of yethe Beast & over his image & over the number of his name: For there are those who in all yethe Epistles to yethe seven Churches are said to overcome it. But in yethe last Vial they get a victory both spiritual & temporal & become triumphant the Church triumphant represented by the Palm-bearing multitude.

When yethe Prophet is to describe collateral things, his method is to interweave them. So here to signify that the vision of the Victors is collateral to that of one or more of yethe seven plagues Angel, he interweaves them, mentioning first yethe appearance of yethe seven Angels with them, mentioning first yethe appearance of yethe seven Angels with their plagues & then describing the vision of the Victors & their song & afterwards returning to describe in a new vision the history of yethe seven Angels from their very first appearance in these words. And after these things I looked & behold the Temple of yethe Tabernacle of yethe Testimony in heaven was opened & yethe seven Angels came out of yethe Temple having the seven plagues. When yethe Temple was opened that they might come out & be seen then was their first appearance, & therefore the Victors come after are later then yethe opening of yethe Temple & so they fall in wchwhich yethe Vials, We said that these pla or with sing the last of them follow the wchwhich yethe last of them. For tis by the seven plagues that they get the victory.

We said that these plagues are a repetition of yethe plagues of yethe Trumpets. For as the Angels sounding the Trumpets are the Priests sounding at yethe Iewish sacrifices, so yethe Angels inflicting yethe seven plagues & pouring out their golden Vials of wrath are the Priests offering seven burnt sacrifices & pouring out the drink offerings of those sacrifices out of yethe golden vials of the Temple. For by their being cloathed with white linnen & having their Breasts girded wthwith golden girdles, wchwhich was yethe Priests habit & by their coming out of the Temple which none entred into but Priests it is evident that they are Priests serving in the Temple & by consequence that in pouring out their golden Vials they offer drink offerings. For these Vials as they are of gold likeaMaimon those in yethe Temple so they are filled with wine wchwhich was yethe bExod. 29.40. Maimon. drink offering of yethe Iewish sacrifices. For the seventh Vial is called yethe cup of yethe wine of yethe fierceness of the wrath of God & given great Babylon to drink because she made all nations drink out of yethe golden cup of yethe wine of her fornication, that is in their idolatrous sacrifices to a fals God represented by their worshipping yethe Beast & his Image Apoc. 16.19 & 14.8, 9, 10. And hence you may learn that whilst all yethe Vials are called Vials of God's wrath, the meaning is that they are vials of yethe wine of God's wrath. This wine is called the blood of the grapes troden, in yethe great winepress of God's wrath (Apoc. 14.20) & therefore yethe pouring out yethe Vials of wrath is a fit emblem of effusion of yethe blood of the wicked nations in yethe wars to wchwhich yethe Trumpets sound & hath much yethe same signification wthwith treading out yethe blood of grapes in a winepress. For this sense is affixt by yethe Prophet Ieremy to both these phrases 50 42 phrases there where he makes all nations drink of yethe wine-cup of God's fury that they may be drunken & spue & fall & rise no more because of yethe sword wchwhich he will send amongst them & saith ytthat yethe Lord shall roar from on high & give a shout as that tread yethe grapes against allyethe earth inhabitants of yethe earth & yethe slain of yethe Lord shall be at that day from one end of yethe earth to yethe other end thereof. Ier. 25. And whilst yethe Vials are yethe drink offerings of yethe sacrifices yethe plagues being slaughters must be the sacrifices themselves. For sacrifices are yethe proper type of slaughters in war Isa. 34.6 Ier 46.10. Ezek. 39.17, 19. Zeph. 1.7, 8. And thus you may understand how yethe Angels had the seven last plagues before they received the Vials. First they had sacrifices & the one of yethe four Beasts gave them the Drink offering. To describe the Temple - musick & drink offerings as is done in yethe Trumpets Thunders & Vials & omit the sacrifices themselves would have been improper.

We shewed that the seven Trumpets allude to yethe sacrifices of yethe seven days of yethe feast of Tabernacles & so do yethe plagues & Vials. For considering that immediately after yethe seven Angels come out of the temple they received their Vials & then the Temple was filled with smoak from the glory of God & from his power so that no man was able to enter into yethe Temple untill yethe seven plagues of yethe seven Angels were fulfilled: the dedication of yethe Temple by Solomon is herein plainly alluded unto. For in that dedication so soon as yethe Priests had placed yethe Ark in yethe most holy & came out thence & lift up their voice wthwith Trumpets & musical instruments to praise the Lord the Temple was filled wthwith a cloud (1 Kings 8.10, 11, 12) & fire came down from heaven & consumed yethe burnt sacrifices & the glory of yethe Lord filled yethe house, & yethe Priests could not enter into yethe house of yethe Lord because yethe glory of yethe Lord has filled yethe house (2 Chron. 7.1, 2). Now this solemnity of the dedication was kept on yethe seven days of yethe feast of Tabernacles. For all Israel assembled at the Feast of yethe seventh month to bring the Ark into the Temple (1 Kings 8.2. 2 Chron. 5.3) & kept yethe dedication of yethe Altar seven days & at yethe same time they kept yethe Feast seven days & in yethe eighth day made a solemn Assembly, & on yethe three & twentieth day of yethe month wchwhich was yethe ninth day Solomon sent yethe people away 2 Chron. 7.8, 9, 10. The seven days of yethe dedication & seven days of yethe feast are indeed in respect of yethe different sacrifices of the Dedication & Feast reconed distinctly, & in 1 King. 8.65 summed up as if they were fourteen days in all. And thô the Hebrew now extant, by reason of its' great freedom from various lections, be thought by many to be very accurate; yet all the Hebrew copies now extant seem to spring from the first edition of the Hebrew wthwith point, & to owe their consent with one another to yethe great care of conserveing & following this edition ever since, whereby the various lections of former copies have been lost: & therefore yethe seventy following an earlier & by consequence a more correct copy are not always to be despised especially since the present Hebrew is inconsistent with it 51 43 with it self. For if Israel assembled one yethe Feast or fifteenth day of the month and departed on the three and twentieth day, they stayed but eight days at Ierusalem. Nor indeed does the fast on the tenth day of the month with its preparation days leave room for other seven days of the dedication then those of the feast. Tis true the dedication of the Second Temple was kept on other days then the Feast of Tabernacles, and thence perhaps might the later Iews think it was so in the first Temple, and make some marginal notes in their books to that purpose which might afterwards creep into the text. But their keeping the Dedication eight days with gladness & palm branches in their hands as in the feast of Tabernacles (2 Mac. 10) is a mark of those Feasts being at first the same. So then the seven Vials as well as the seven Trumpets relate to the sacrifices of the seven days of the Feast of Tabernacles, and in that respect also they agree and the one are a repetition of the other. In every burnt sacrifice when the drink offering was poured out the Trumpets began to sound, and so they being contemporary circumstances of the same sacrifices are fitly used for one another as equipollent emblems of those sacrifices, each Angel with his Trumpet or Vial being put for the body of all the Priests with their Trumpets & Vials who serve on the Temple on the same day. For in this prophesy every singular person has his mystical body consisting of many persons. And thus the prophesy of the Trumpets being by this repetition of it affixed to the solemnity of the Feast and Dedication together, is made more Emphatical then before; every Trumpet being put for the 120 Trumpets which sounded on each day of the fast, and the sacrifices at which they sounded being the greatest that ever were. For sacrifices offered by fire are a type of slaughter made by war, and therefore the Trumpets sounding seven times to such sacrifices denote seven successive courses of war, & these being yethe seven great plagues of yethe last times wherein is filled up yethe wrath of God upon his enemies, it was fit ytthat they should be represented by the greatest solemnity of 52 44 trumpeting & sacrificing ytthat ever was. And ytthat yethe prophesy of yethe Trumpets is thus repeated illustrated & improved in ytthat of yethe vials will further appear by comparing them as follows.

And I saw the seven Angels wchwhich stood before God, & to ymthem were given seven Trumpets. ch. 8. v. 2And I saw another sign in heaven great & marvellous seven Angels having yethe seven last plagues – & one of yethe four beasts gave unto yethe seven Angels seven golden Vials full of the wrath of God. ch. 15. v. 1, 3.The smoke of yethe incense ascended up before God – And there were voices & thundrings &c & yethe seven Angels prepared themselves to sound ch. 8. v. 4, 5, 6.And yethe Temple was filled wthwith smoke from yethe glory of God. And I heard a great voice out of yethe Temple saying to yethe seven Angels, Go & pour out yethe Vials. Ch. 15 v. 8 & ch. 16. v. 1.And yethe first Angel sounded & there followed hail & fire mingled wthwith blood [ytthat is war] & they were cast upon yethe Earth, & yethe third part of yethe trees were burnt up. v. 7.And yethe first Angel poured out his Vial upon yethe Earth, & there fell a noisome & grievous sore [ytthat is a painfull war] upon yethe men wchwhich had yethe Mark of yethe Beast v. 2.And yethe second Angel sounded, & as it were a great mountaine was cast into yethe Sea, & yethe third part of yethe Sea became blood & yethe third part of yethe creatures wchwhich were in yethe Sea & had life dyed v. 8, 9.And yethe second Angel poured out his Vial upon yethe Sea & it became as yethe blood of a dead man, & every living soul dyed in yethe sea. v. 3.And yethe third Angel sounded & a star fell upon yethe 3d part of yethe rivers & upon yethe fountaines of waters – & yethe 3d part of yethe Waters became wormwood [ytthat is bitter to death] & many men dyed of yethe waters because they were made bitter. v. 10, 11.And yethe 3d Angel poured out his Vial upon yethe rivers & fountains of waters & they became blood – & God gave men this blood to drink v. 4, 5.And yethe 4th Angel sounded & yethe third part of yethe Sun was smitten v. 12. This part of the sun was plagued. But yethe rest of yethe Sun inflicted the plague having its heat augmented so as to scorch men.And yethe 4th Angel poured out his Vial upon yethe Sun, & power was given unto him to scorch men wthwith fire. v. 8.And yethe 5th Angel sounded – & yethe Sun & yethe Air were darkened – & yethe torment of yethe Men wchwhich have not yethe seale of God in their foreheads [ytthat is of those who have yethe mark of yethe Beast] was as yethe torment of a scorpion when he striketh a Man. And in those days men shall seek death & shall not find it ch. 9. v. 1, 2, 4, 5, 6.And yethe 5th Angel poured out his Vial on yethe Seat of yethe Beast & his Kingdom was full of darkness, & they gnawed their tongues for pain, & blasphemed God because of their pains and sores. v. 10, 11.And yethe 6th Angel sounded, & I heard a voice, saying – Lose yethe 4 Angels [or Kings] wchwhich are bound in yethe great river Euphrates & yethe Angels were losed to slay yethe 3d part of men, & yethe number of yethe Army was &c. v. 13, 14, 15, 16.And yethe 6th Angel poured out his Vial upon yethe great river Euphrates & yethe water thereof was dryed up ytthat yethe way of yethe Kings from yethe East might be prepared v. 12.There shall be time no longer but in yethe days of yethe voice of yethe 7th Angel wnwhen he shall begin to sound yethe mystery of God shall be fulfilled finished, as he hath declared to his Servants yethe Prophets ch. 11. 12.And yethe 7th Angel poured out his Vial into yethe Air & there came a great voice out of yethe Temple of heaven from yethe throne saying, It is done v. 17. Now is yethe battel of yethe great day of God Almighty v. 14 to wchwhich conceive yethe last Trumpet to sound.

All ✝✝All The nations considered in this Prophesy are here The people prophesied of in the Apocalyps are here distinguished into three parts, & these are the inhabitants of yethe Heavens of the Earth & the Earth & those of yethe Sea. (Apoc 12) rejoyce foreigners from whom peace is taken in yethe second Seal & who are represented by beasts of the earth in the fourth seal & by the four winds & locusts & Euphratean horsmen in the Trumpets Rejoyce ye heavens & they that dwell therein, wo be to the inhabitants of the earth & Sea Apoc. 12. One of these three parts is in the Vials called the Earth, the Sea, the rivers, the Sun, in a strict sense & in the the Trumpets the third part thereof & the third part of men, & in yethe prophesy of yethe Woman & Dragon in heaven the third part of the stars.

The third part of the Interpretation

Now whilst the seven trumpets & seven thunders ppe joyntly represent the musick of yethe Temple at yethe sacrifices & the seven plagues & seven vials are the sacrifices themselves with their drink offerings: we are to conceive that the two last do joyntly & severally answer to yethe two first by way of interpretation. & so we have done wthwith yethe seven thunders. And thus much of yethe Trumpets & Thunders seven last plagues & seven vials.

The third part of the Interpretation.

In the next place the Prophet is called to the mighty Angel of yethe thunders calls Iesus the Prophet & yethe Angel gives him the open book to eat & tells him he must prophesy again & then discourses to him about the Babylonian Gentiles who tread down the holy city & thereby turn it to a wilderness as Babylon did Zion of old Isa 14.17, 64.12 Ier 12.9 Isa. 64.10 & 14.17 & so are a City opposed to it & in whose days it rains not to fresh up the barren earth & about the great City of these not seated where yethe Lord was crucified that is in the wilderness wchwhich they had made by washing yethe Holy City & about the Beast that ascendeth out of the bottomless pit & killeth the witnesses in the streets of this great city Babylon: & then follows about yethe fall of the tenth part of the this city (that is of the City then under one of the ten Kings) & the slaying of seven thousand names of men at her fall (that is the dissolution of so many societies) whereat the remnant were affrighted & gave glory to the God of heaven heaven. And all this is plainly repeated in the Wildernes prophesy of the Angel of yethe seven Vials who calls the Prophet & to him & carries him away in the barren spirit into the barren Wilderness & discourses to shews him the whore of Babylon that great City drunken wthwith the blood of the witnesses of Iesus & the Beast wchwhich ascendeth out of the bottomles pit & discourses to him about them cap 17, & in the following solemn description – – – –

The third part of the Interpretation.

In the next place the Prophet is called unto unto the mighty Angel of the seven thunders & the Angel gives him the open book to eat & tells him he must prophesy again & then discourses to him about the Nations who tread under foot yethe Holy City & thereby turn it to a wilderness as Babylon did Zion of old Ier 12.10. Isa. 64.10 & 14.17; & about the two Witnesses in whose days it rained not to fructify the spiritually barren earth of this desolate region; & about the great City of the nations seated where yethe Lord was crucified, that is in the Wilderness wchwhich they had made by laying the Holy City wast; & about the Beast that ascendeth out of yethe bottomless pit & killeth the witnesses in the streets of that great City Babylon. And all this is plainly repeated in the prophesy of the Angel of the seven Vials who calls the Prophet to him & gives him carries him away in the spirit into yethe barren wilderness whether the Holy City represented by the glorious Woman in Heaven was fled by persecution Apoc. 12 & there shews him both the Whore of Babylon that great City drunken wthwith yethe blood of the witnesses of Iesus & the Beast wchwhich ascendeth out of the bottomless pit, & maketh war with the Lamb & the waters of the many many waters wchwhich are peoples & multitudes & nations & tongues & the Whore of Babylon that great City sitting on these drunken wthwith the blood of the witnesses of Iesus, & the Beast wchwhich ascendeth out of the bottomless pit & makes war wthwith yethe Lamb; & discourses to him about these things.

Afterwards fo in yethe Prophesy follows yethe fall of the tenth part of that great great City, (that is of the City then under one of the ten Kings,) & the slaying of yethe seven thousand names of men at her fall (that is yethe dissolution of so many societies) whereat the remnant were affrighted & gave glory to yethe God of heaven. And this is repeated in the Interpretation in the solemn description of - - -

The third part of the interpretation

The voices of yethe seven Thunders wchwhich should next be considered are sealed up & ytthat prophesy was interpreted before in yethe prophesy of yethe two witnesses, & therefore 'tis not interpreted in yethe repetition, unless perhaps so far as yethe thunders are yethe same wthwith yethe Trumpets & so repeated in yethe Vials. Next follow yethe Babylonian Gentiles who tread down yethe holy city & worship in yethe outward Court & yethe Beast ytthat ascendeth out of yethe bottomless pitt & killeth yethe witnesses in yethe streets of yethe great city Babylon & yethe fall of yethe 10th part of this city, (ytthat is of yethe city then under one of the ten Kings) & yethe slaying of seven thousand Names of Men at her fall (ytthat is yethe dissolution 45 dissolution of so many societies) whereat yethe remnant were affrighted & gave glory to yethe God of heaven. And all this is plainly repeated in yethe whore of Babylon, who is called yethe great city, & Beast wchwhich ascendeth out of yethe bottomless pit ch 17, & in yethe solemn description of yethe fall of Babylon ch. 18 & subsequent voice of much people in heaven saying Alleluia salvation & glory & honour & power unto yethe Lord our God, for he hath judged yethe great whore & avenged yethe blood of his servants at her hand ch. 19. Here in comparing yethe fall of yethe tenth part of yethe city to yethe fall of Babylon I conceive yethe tenth part of yethe city to signify yethe city under one of yethe ten Kings. For Babylon falls twice. For yethe ten Kings eat yethe flesh of yethe Whore & burn her wthwith fire ytthat consume her riches & destroy her by war, & then yethe tenth part of yethe city falls by yethe Euphratean horsmen. For wthwith its fall yethe second wo concludes, proclamation being then made ytthat yethe second wo is past & therefore its fall is a part of yethe second wo & consequently effected by yethe Euphratean horsmen. And to signify this double fall of yethe great city 'tis every where proclaimed twice saying Babylon is fallen is fallen Apoc. 14.8 & 19.2. To wchwhich double fall answers a double conversion of yethe people, yethe first at yethe resurrection or ascention of yethe witnesses yethe last at yethe fall of yethe tenth part of yethe Great City. For yethe feeding of yethe woman in yethe wilderness is commensurate to yethe prophesying of yethe witnesses both lasting 1260 days & during her being fed in yethe she is yethe Whore of Babylon, as shall be shewed hereafter.

In yethe last place yethe seventh Trumpet sounds to yethe battel of yethe great day, & yethe kingdoms of this world become yethe Kingdoms of Christ & he shal reign for ever, & yethe nations were angry (suppose in yethe war) & Gods wrath then came & yethe time of yethe dead ytthat they should be judged, & ytthat God should give reward unto his servants yethe Priests & to yethe saints & destroy them who destroyed yethe earth. All wchwhich is repeated at in yethe armies of heaven testify yethe word of God who comes to smite the nations wthwith a sharp sword & thenceforward to rule ymthem wthwith a rod of iron & in yethe Beast & Kings of yethe earth wthwith their armies making war upon them, & in yethe perdition of yethe Beast & fals Prophet in the Lake of fire & smiting yethe rest of smiting over all yethe rest the nations with the sharp sword & imprisoning the Dragon & in yethe thrones & shew yethe on them to whom judgment was given, & in yethe first resurrection yethe Kings judgment yethe & reign in Christ not only one thousand years but for ever & ever For yethe general judgment commences wthwith yethe 1000 years of only that judgment in Daniel wherein that book was opened the fourth Beast was condemned to the burning flames & the new heaven & earth then created being the new kingdom founded at yethe sounding of yethe seventh Trumpet, & the new Ierusalem wchwhich came down from heaven prepared as a bride adorned for her husband being the Lambs wife who marriage was come at yethe battel betw had made herself ready for marriage before the war between the Lamb & yethe Beast & whose marriage supper was celebrated in that war.

The time of yethe reign of yethe Beast here considered is here defined There are, saith yethe Prophet, seven King, five are fallen & one is is 54 46 & yethe other is not yet come & when he cometh he must continue a short space & yethe beast ytthat was & is not even he is yethe eight & is of yethe seven & goeth into perdition. Prophesy is not of things past or present but of things to come, & therefore this prophesy is not of yethe five heads past & yethe one present, nor of yethe Beast when he was or is not & yet is; but of yethe seventh head wchwhich is to come, & of yethe Beast when he shall ascend & become yethe eight & of yethe seven. It begins therefore wthwith yethe seventh head, & ascent of yethe Beast out of yethe Abyss or sea, ytthat is wthwith yethe opening of of seventh seale, & consequently wthwith yethe measuring of yethe Temple & Altar & so is synchronal to ytthat prophesy of yethe Temple & altar & two Witnesses from yethe beginning to yethe end.

If it be objected ytthat according to this interpretation yethe first six seals must be opened before yethe Prophets days age & so be a prophesy of things then past; I answer No. For yethe sayings in what respect it is said of yethe Beast ytthat he as & is not & yet is in yethe same it is said of yethe heads ytthat five are fallen & one is. These sayings five are fallen & one is & yethe Beast wchwhich was & is not are relatives & do not relate to any actual time but only one another, they being for ytthat reason put together in one & yethe same sentence. And therefore least it should be said ytthat, Five are fallen & one is doth not answer to yethe Beast wchwhich was & is not, he is a little before called yethe Beast wchwhich was & is not & yet is, ytthat is to say in several respects. When five Kings or heads are fallen & yethe sixt is, then yethe Beast is called yethe Beast wchwhich was & is not; & when yethe seventh king comes yethe Beast, wchwhich was & is not, shall ascend out of yethe bottomless pitt. For he is yethe eight King & of yethe seven, being a collateral part of yethe seventh. And so on yethe contrary when it may be truly said of yethe Beast ytthat he was & is not & yet is, then it is to be understood of yethe heads ytthat five are fallen & one is. Now all sober Interpreters take yethe saying ytthat yethe Beast was & is not to relate not to yethe days of yethe Prophet, but to yethe future vicissitudes of yethe Beast & to be only a character of yethe Beast in respect of his being at sometime or other wounded to death wthwith a sword & reviving. Now This wound they seek for long after yethe days of the Prophet, & therefore they are also upon yethe same grounds to seek for yethe sixt head of yethe Beast long after those days. When yethe Lamb has opened yethe last seale of yethe prophetick book, then begin yethe times of prophesying out of it in yethe visions: & therefore this Angel considers yethe times of yethe sixt seale as present ytthat his prophesying may respect yethe times 55 47 of the seventh as next to come.

Sect. VIII. Allusions to The passing of Israel out of Egypt through yethe Wilderness into Canaan; to Their Idolatry in Canaan, & to yethe Babylonian captivity

The sealed prophesy alluding to yethe sanctuary & worship therein, 'tis reasonable to expect ytthat yethe history alluded unto in yethe interpretation should be yethe history of yethe sanctuary. Now yethe sanctuary was threefold, yethe Tabernacle, yethe first Temple built by Solomon, & yethe second Temple built by Zerubbabel & to these three belong a threefold history: to yethe first ytthat of Israel's passing out of Egypt through yethe wilderness into yethe promised land of Canaan, to yethe second ytthat of yethe ten tribes revolting & Israel & Iudah growing Idolatrous; to yethe third ytthat of yethe Babylonian captivity. In yethe interpretation all these are alluded unto. For yethe two witnesses or Prophets in being called two Candlesticks & two olive trees respect yethe prophesy of Zechary chap. 4, & so allude to Zerubbabel & Ieshua & to Haggai & Zechary who prophesyed at yethe building of yethe second Temple; in their devouring their enemies by fire proceeding as it were out of their mouths, & in causing ytthat it rain not in yethe 1260 days of their prophesy they allude to Elijah & Elisha who did those miracles & prophesied in yethe time of yethe first Temple, & at whose word their enemies were devoured by fire & it rained not foraIames 5.17 1 King. 17. three years & an half. & in their turning yethe waters to blood & smiting yethe earth wthwith a curs as oft as they will they allude to Moses & Aaron who turned yethe waters into blood in yethe first Egyptian plague & in the other nine smote Egypt as often as they would, & erected yethe Tabernacles. And so in the repetition of this prophesy, yethe great whore in being called Babylon respects yethe times of yethe Babylonian captivity & second Temple, & in being compared to yethe merchandising city of Tyre respects yethe time of yethe first Temple, & in being placed in yethe wilderness respects time of Israels committing spiritual fornication in yethe wilderness in yethe time of yethe Tabernacle. I shall begin with yethe history of yethe Tabernacle.

A dragon is in sacred prophesy yethe great dragon ytthat lyeth in yethe midst of his river.Ezek 29.3 & 32.2 and in another place he is compared to a Dragon in yethe sea who troubleth yethe waters of other Nations wthwith his feet. And Isaiah thus describes yethe coming of Israel out of Egypt:Isa. 51.9 Art not thou he ytthat hath cut Rahab (ytthat is asee Bochart's Geog. sac. l. 4. c. 2. p. 294. Psal. 74.13, 14 Egypt) in pieces & wounded yethe Dragon? Art not thou he wchwhich dried yethe sea - for yethe ransomed people to pass over? And in yethe Psalms yethe coming of yethe Church out of Egypt & making a pray of yethe drowned Egyptians is thus exprest. 56 48 Thou didst divide yethe sea by thy strength, thou breakest yethe heads of yethe Dragons in yethe waters, thou breakest yethe heads of Leviathan in pieces & gavest him to be meat to thy people inhabiting yethe wilderness.

Now to this history of many headed Egyptian Leviathan, does yethe parable of yethe seven headed Dragon allude. The woman in heaven crowned wthwith a crown of twelve stars, seeing she was persecuted by yethe Dragon & her seed kept yethe Commandmtsments of God & had yethe testimony of Iesus (Apoc. 12.13, 17) is yethe Church crowned wthwith yethe twelve Apostles, & alludes to yethe Church of Israel in bondage crowned wthwith yethe twelve Apostles, & alludes to yethe Church of Israel in bondage crowned wthwith the twelve Princes of yethe Tribes Num. 1.16. For crying in pains of travail alludes to yethe Church afflicted in Egypt & Fruitfull under bondage. The Dragon's standing before her ready to devour her child as soon as it was born, alludes to Pharaoh's command to slay yethe new born men children of Israel. The Man child she bare who was to rule all nations wthwith a rod of iron, to new born Moses who was to rule Israel wthwith his rod. The childs being caught up to God's throne, to Moses his being delivered from eminent death by Pharaohs daughter & made Ruler over Israel. The war wherein Michael overcame yethe Dragon & yethe Dragon wthwith his Angels were cast out of heaven, to yethe contest wherein Moses by yethe power of God overcame yethe magical powers of Egypt, & as it were cast them out of Pharohs court, so ytthat yethe Magicians could not stand before him. After ytthat victory yethe woman fled from yethe Dragon & Israel from Egypt, both of ymthem into yethe wilderness, & both of them on Eagles wings, Exod. 19.4, Deut. 32.11. Apoc. 12.14 12. Then as yethe Dragon cast out waters as a flood and both of them through yethe sea: For in allusion thereto are yethe people of yethe Apocalyptic woman now called inhabitants of both earth & sea Apoc. 12.12. Then as yethe Dragon cast out waters as a flood (ytthat is an hostile multitude) after yethe woman, & yethe earth opened her mouth & swallowed up yethe waters, so Egypt sent out an Army after the Church of Israel & yethe earth opened her mouth the alveus or pit pit of yethe red sea dried up, & swallowed up those waters. If you conceive the flood to be swallowed up at yethe right foot of yethe mighty Angel, as it were into the sea of glass, the mouth of yethe earth will answer better to yethe abyss of yethe red sea. For as every sea is an abyss or mouth of yethe earth, so yethe round cavity of yethe sea of glass may be fitly considered as such. Further Thethe woman fled into yethe wilderness ytthat they should feed her there 1260 days, & so Israel was ffedfed a long time in yethe wilderness wthwith manna. TheyThen rise up yethe ten horned Beast wthwith crowns upon his horns, & yethe two horned Beast uncrowned, wchwhich are afterwards called yethe Beast & fals Prophet, & this fals Prophet dictates ytthat an Image be made to yethe crowned Beast & gives life to yethe Image ytthat it should be worshipped, 57 49 & in like manner when yethe Church of Israel was in yethe wilderness, there arose Balac a King wthwith his confederates, & Balaam a fals Prophet, & by yethe counsel of ytthat fals Prophet yethe Israelites were induced to worship yethe Idol of Balac called Baal-Peor: whence yethe Beast & fals Prophet are in yethe Epistle to yethe Church of Pergamus called Balac & Balaam as shall be explained hereafter. The beast by his many crowned horns signifies an aggregate of several Kingdoms, & so against Israel conspired a body of many Kings; viz. Balac King of Israel Moab & Evi, Rekein, Zur, Hur, Reba, five Kings of Midian. In yethe wilderness yethe whore commits fornication wthwith yethe Kings of yethe earth, & lives deliciously wthwith them, & so yethe people of Israel in yethe wilderness commit spiritual fornication wthwith yethe Kings of Midian & feast on yethe sacrifices of their Gods Num. 25.1, 2, & 31.16. Afterwards yethe armies in heaven make war upon yethe Beast & Kings of yethe Earth & in those wars yethe Beast & fals Prophet are first taken & destroyed, & yethe rest slain wthwith yethe two edged sword of Iesus Christ, & yethe saints under his conduct enter into yethe promised Kingdom & reign wthwith him: & to Israel in their entrance into yethe land of promise first made war upon yethe Kings of Midian & destroyed ymthem & their people together wthwith yethe fals Prophet Balaam, & then yetheby the sword of Ioshua or Iesus vanquished yethe Kings of Canaan worshippers also of Baal & under his conduct entred into yethe promised land of Canaan. Thus full are yethe allusions of this prophesy to yethe passage of Israel out of Egypt into Canaan. Some little differences there are in their circumstances: but it is not necessary ytthat similitudes & allusions should agree in all points wthwith yethe things alluded to. In an allusion nothing more is required then an agreement in yethe main.

In yethe next place we are to consider yethe allusions to sacred history in yethe times of yethe first Temple. In respect of these times yethe two witnesses (as we said) are compared to Elijah & Elishah & yethe whore of Babylon ytthat great city to yethe Idolatrous merchandizing city of Tyre. Whence yethe Apostacy of yethe Church of Israel to yethe worship of Baal is in these times alluded unto. For of all thesetheir apostacies this was yethe greatest, & Baal being yethe God of yethe Canaanites or Phœnecians, where of Tyre & Zidon were yethe head cities, yethe whore ytthat great City who tempted Gods people to Idolatry is fitly represented by Tyre yethe greatest of yethe cities of yethe Canaanites. For in describing yethe fall of Tyre yethe Babylon yethe merchandize & fall of Tyre is in many things alluded unto. The inhabitants of Zidon & Arrad were yethe Mariners of Tyre, & all yethe ships of yethe sea wthwith their Mariners were employed 50 in her merchandize, & yethe Men of Tarshish, Iavan, Tulal, Meshach, yethe house of Tagarmah, yethe Isles Syria, Iudah, Damascus, Iavan, Dedan, Arabia, Sheba, Raasnah, Haran, Canneh, Eden, Ashur, Chilmad wereher Merchants Ezek. 23, & in general yethe merchants of Tyre were Princes, & her Trafickers yethe honourable of yethe earth Isa. 23.8, & so were those of yethe great city yethe Whore Apoc. 18.23. The merchandize of Tyre was of all kinds of Riches, Gold & Silver, & all precious stones, & avers. 16, כדכד pearls according to yethe Chalde Paraphrast. pearles, & find linnen, & purple, & embroidered work, & Silk, & Ebony & Ivory, & Chests of Cedar, & vessels of brass and bright iron, & cassia & all sweet smelling spices & bvers. 17. צרי. balsom & wine & oyl, & wheat, & Lambs, & rams, & horses, & cloathes for Chariots, & horsmen, & souls of Men Ezek. 27, & such also was yethe Merchandize of yethe great city Apoc. 18.12. 13. Tyre filled many people & enriched yethe Kings of yethe earth wthwith yethe multitude of her riches & of her merchandize Ezek. 27.33, & so did yethe great city Apoc. 18.3, 15, 19. Tyre was covered wthwith fine linnen & purple & bearyls, & adorned wthwith Gold & all sorts of precious stones Ezek. 27.7 & 28.13, & so was yethe great city Apoc 18.16. At yethe fall of Tyre all yethe Princes of yethe Isles come down trembling, & take up a lamentation for her, saying, How art thou destroyed ytthat wast inhabited of seafaring Men, yethe renowned City wchwhich was strong in yethe sea Ezek. 26.16, 17, & thus also do yethe Kings & great Merchants of yethe Earth stand far off, & lament yethe fall of the great city Apoc. 18.9, 10, 11. Also yethe Mariners & Priests of yethe sea came down from their ships & stood upon yethe sand, & cast ash on their heads, & lamented over her, saying, What city is like Tyrus yethe destroyed in in midst of yethe sea Ezek. 27.29, 32, & yethe like to yethe shipmakers and Mariners, & all ytthat trade by sea at yethe foot of yethe great city Apoc. 18.17, 18, 19. And least it should be said ytthat Tyre is not in scripture represented a Whore like yethe great city; Isaiah has thus remove yethe objection: It shall come to pass, saith he, in ytthat day ytthat Tyre shall be forgotten seventy years, according to yethe days of one King: after yethe end of seventy years shall Tyre sing as an harlot, Take an harp, go about yethe city, thou harlot ytthat hast been forgotten, make sweet melody, sing many songs, ytthat thou maist be remembred. And it shall come to pass after yethe end of seventy years, ytthat yethe Lord will visit Tyre, & she shall turn to her hire, & shall commit fornication wthwith all yethe Kingdoms of yethe world upon yethe face of yethe earth. And her Merchandise, & her hire shall be holiness to yethe Lord: it shall not be treasured, nor laid up: for her merchandize shall be for them ytthat dwell before yethe Lord to eat sufficiently, & for durable cloathing Ch. 23.15, 16, 17, 18. How all this can litterally agre to old Tyre, I must confess, I do not see; but if it agree to yethe great city, 'tis more to our purpose. Nor 59 51 Nor is there any great difficulty in yethe 70 years, yethe great city being yethe seven hilled city wchwhich in yethe time ytthat Prophet Iohn reigned over yethe Kings of yethe earth Apoc. 17.9, 18, & there being an interregnum of 70 years between yethe desolation of ytthat city in yethe wars of Belisarius, whereby her old imperial government under yethe Senate & Consuls fell, & yethe setting up her new dominion of yethe universal Bishopric by yethe grant of yethe Emperour Phocas.

The worship of Baal yethe God of yethe Canaanites was set up in Israel in yethe reign of Ahab by yethe influence of Iezabel daughter of yethe King of Zidon, & lasted till yethe reign of Iehu. Iezabel reigning all ytthat while in Israel. And hence yethe great whore is also called Iezabel, as you may see in yethe Epistle to yethe Church of Thyatira. For there Iezabel is represented to call herself a Prophetess, & to teach & seduce God's servants (ytthat is by prophesying falsly) to commit fornication, & to eat things sacrificed to Idols, & therefore ytthat fornication is spiritual, such as is ytthat of yethe whore of Babylon. For carnal whores tempt their Lovers by other arts then prophesying. Iezabel was a whore & a Queen, and reigned over yethe ten Tribes all yethe time of their worshipping Baal, & seduced yethe people by her witchcrafts Apoc. 2.20 & 2 Kings 9.22) & sew yethe Prophets of yethe Lord & in all these things answers to yethe whore of Babylon who committed fornication wthwith yethe Kings of yethe earth sat a Queen & reigned over yethe ten horned Beast, & deceived all nations by her sorceries, & in whom was found yethe blood of Prophets, & of saints, & of all ytthat were slain upon yethe earth.

While Iezabel seduced yethe ten tribes her daughter Athaliah yethe Grandchild of Omri seduced yethe two tribes to yethe same worship. For she caused her husband Iehoram & her son Ahaziah Kings of Iudah to walk in all yethe ways of yethe house of her father Ahab, & caused Baal to be worshipped in Iudah till yethe time of her death 2 Kings 8. & 2 Chron. 21 & 22 & 23. And this general defection of Israel and Iudah is alluded unto in yethe sealing of only an hundred & forty four thousand out of all yethe twelve tribes of Israel. And as yethe Idolatrous twelve tribes were distinguished into two tribes yethe ten tribes under Iezabel, & yethe two tribes under Athaliah; so yethe twelve tribes in yethe Apocalyps are distinguished into yethe ten horned Beast under yethe whore & yethe two horned Beast. For yethe ten tribes are alluded unto in yethe ten horned Beast, not only by calling yethe whore Iezabel, but also by comparing yethe wilderness where yethe Beast reigned to yethe Kingdom 52 of Israel under Ahab in saying that where it rained not there in yethe days of yethe prophesies of yethe two witnesses: & yethe two tribes were alluded unto by yethe two horned Beast, as I gather from its being called yethe synagogue of Satan who say they are Iews & are not but do lye. For this synagogue of Satan or Church of yethe Dragon is yethe two horned Beast (as I shall shew yethe matter) & by yethe name of Iews yethe two tribes are alluded unto.

In yethe third & last place we are to consider yethe allusions to the Babylonian captivity & second Temple. And by what was seen already said its evident ytthat yethe measuring yethe Temple & Altar and them ytthat worship therein alludes to yethe desolation of yethe first Temple & building of yethe second; ytthat yethe leaving yethe outward Court unmeasured alludes to yethe leaving yethe outward court of yethe Temple unbuilt during yethe reign of yethe Kings of Babylon, & that yethe Nations who tread down yethe holy city & to whom yethe outward court is given allude to yethe Babylonians captivating & treading down Ierusalem, & after yethe rebuilding of yethe inner Temple Priests entring into yethe wast region of yethe outward court, thence called yethe court of yethe Gentiles. So then these Nations or Gentiles are Babylonians, & consequently citizens of yethe great city, in whose streets yethe two witnesses lye dead. For yethe great city is every where in yethe Apocalyps from these allusions called Babylon & Babylon yethe great, & here it is called yethe great city where out Lord was crucified, ytthat is the city where yethe Nations were who trod down yethe holy city, or yethe city of these Babylonian Nations. Th, where also our Lord was crucified, & so is not a bare city but a Kingdom, a city wthwith its whole dominion, Egypt where yethe Church was in bondage, The Roman Empire where our Lord was crucified & yethe Nations of yethe Babylonian Empire wchwhich trod down yethe holy city. For Rome is in this prophesy called Babylon, as you may see in yethe interpretation, where yethe seven hilled city, yethe great city, wchwhich in yethe Prophets time reigned over yethe Kings of yethe earth, is ytthat woman called Babylon yethe great. And as here yethe Beast wchwhich ascendeth out of yethe bottomless pitt makes war in yethe streets of yethe great city, so there yethe great city Babylon & this Beast are conjoyned, ytthat city being represented to reign over him in yethe form of a woman riding upon his back.

Now as old Babylon is alluded unto in this great city, so yethe analogy between them is very full. Old Babylon was yethe Lady of Kingdoms (Isa. 47.5) cloathed wthwith scarlet & Gold & precious stones (Dan. 5.29, Esther 8.15 & 15.6, Iudeth 10.21, Ioseph. Antic. l. 10 c. 12 & l. 11. c. 6.) made yethe world a wilderness & destroyed yethe Cities thereof 61 53 thereof Isa. 14.17 was seated upon yethe many waters of EphratesEuphrates, & is thus further described in yethe old Prophets: O thou ytthat dwellest upon many waters abundant in treasures IsaIer. 51.13. A drought is upon her waters, for it is yethe land of graven Images, & they are mad upon their Idols Ier. 50.38. Babylon hath been a cup in yethe Lords hand ytthat made all yethe earth drunken, yethe Nations have drunken of her wine, therefore yethe Nations are mad Ier. 51.7. And her fall they describe thus, Babylon is fallen, is fallen, & all yethe graven Images of her Gods he hath broken unto yethe ground. Isa. 21.9. The wild Beasts of yethe desert wthwith yethe wild Beasts of yethe Islands shall dwell there, & yethe owles shall dwell therein, & it shall be no more inhabited for ever. Ier. 50.39. Flee out of yethe midst of Babylon & deliver every Man his Soul. Be not cut off in her iniquity; for it is yethe time of yethe Lords vengeance, he will render unto her a recompence. My people go ye out of yethe midst of her, & deliver ye every Man his Soul from yethe fierce anger of yethe Lord Ier. 51.6, 45. For her judgment reacheth up to heaven & is lifted up even to yethe skies Ier. 51.9. Recompence her according to her work, according to her ytthat hath done do unto her, for she hath been proud against yethe Lord Ier. 50.29. Thou art given to pleasures & dwelleth carelessly & sayest in thine thy heart, I am, & none else besides me. I shall not sit a widow neither shal I know yethe loss of Children. But these two things shall come to thee in a moment, in one day; yethe loss of Children & widdowhood: they shall come upon thee in their perfection, for yethe multitude of thy sorceries, & for yethe great abundance of thine enchantments. Isa. 47.9. Thou shalt bind a stone untoto this book & cast it into yethe midst of Euphrates, & thou shalt say, thus shall Babylon sink & shall not rise from yethe evil I will bring upon her. Ier. 51.63. In all these circumstances Babylon is alluded to in yethe description of yethe Whore. She reigns over yethe Kingdoms of yethe earth, is arrayed in scarlet & decked wthwith Gold & precious stones, sits in a wilderness upon many waters, abounds in treasures, is a great Idolatress, makes yethe Nations drunken wthwith her cup of wine, her sins reach up to heaven, & according to her deeds she is to be rewarded. She glorifies her sect & lives deliciously & saith in her heart I sit a Queen & am no widdow & shall see no sorrow. Her plagues come in one day: By her sorceries were all Nations deceived: at her fall Gods people are called out of her, & she is thrown down as a great stone into yethe water wthwith a proclamation Babylon is fallen is fallen. And Babylon is thus alluded in yethe prophesy as yethe Whore both Babylon & yethe whore are in most of these things 62 54 alluded to in describing ytthat great city where yethe witnesses are slain. Apoc. 11. She has yethe Beast & peoples & kindreds & tongue & Nations wthwithin yethe dition & dominion of her streets. For there they kill & view yethe witnesses. She sits upon waters, yethe waters wchwhich yethe two witnesses turn into blood; wchwhich waters are those peoples, kindreds, tongues & Nations Apoc. 17. She is in a region where it rains not & wchwhich is therefore barren like a wilderness. Her fall like Babylons is proclaimed immediately before yethe Kingdomes of yethe world become yethe Kingdoms of Christ, in saying yethe tenth part of yethe city fell: & before her fall yethe witnesses call many people out of her so as to ascend up to heaven in a cloud of believers.

These great cities agree also in lasciviousness & uncleanness & in their ruin. For yethe great city here to express her land uncleanness to yethe hight & her perishing by fire is called Sodom. And so in yethe following Chapters yethe great city Babylon is called yethe great whore & mother of harlots wthwith whom yethe Kings of yethe earth commit fornications & live deliciously, and who inebriates yethe Nations wthwith her love cup of fornication, & is burnt wthwith fire ytthat is perishes by war. And in like manner old Babylon perished by war & was above all other cities addicted to whoredome & luxury for so Quintus Curtius Q. Curt. l. 5. c. 1. mentioning how yethe Army of Alexander yethe great was corrupted by her soft manners saith, Nothing is more corrupt then yethe manners of ytthat city nor more apt to entice tounto immoderate pleasures. Parents & husbands permit for money permit their Children & wives to lye wthwith strangers. Feasting recreations are yethe singular delight of Kings & Nobles throughout all Persia: but chiefly yethe Babylonians are addicted to wine & those things wchwhich follow drunkenness. The habit of their weomen in feasts is at first modest, then they put of their upper garments & by degrees profane their modesty & at last throw way the undermost covering of their body, stripping themselves stark naked. Nor is this yethe infamy of harlots only but even of their Matrons & Virgins, who account it civility to make vile their prostituted bodies. And Strabo saith of them,Strabo l. 16 ytthat it is yethe custome of all their Weomen to prostitute their bodies in yethe Temple of Venus to strangers for money; they sitting there & in the ways wthwith cords about them till strangers passing by chuse whom they like, & then they reproach their fellows because not thought so worthy as themselves. Baruch 6.43.

Conceive therefore ytthat yethe great city as it is distinguished from yethe Beast & represented by a great whore riding upon him alludes to yethe Weomen of Babylon reigning over yethe hearts of Princes by 63 55 by yethe influence of their whoredomes & love-cup wherewith they inebriate yethe people in feasting; & ytthat yethe Beast wthwith his ten horns or kingdomes alludes to yethe temporal Kingdome of Babylon compacted of many Nations or Kingdoms called Beasts of yethe field Ier. 27.6, 7 & 28.14 one Beast wthwith many horns in yethe Apocalyps being put for those many Beasts; & ytthat yethe worshipping of this Beast alludes to yethe divine worship wchwhich those Nations paid to yethe Kings of Babylon & Persia. For they worshipped their Kings wthwith divine worship as Gods falling prostrate on their faces before them. Whence Arrianus (lib. 7 Exped. Alexand.) saith ytthat Alexander yethe great would be worshipped as a God in compliance wthwith yethe Persian custome. And Cleo Siculus (as Q. Curtius lib. 8 relates) in persuading yethe Greeks to imitate yethe Persians in worshipping Alexander yethe great as a God, useth this argument, ytthat yethe Persians did not only piously but also prudently in worshipping their Kings amongst yethe Gods: because yethe majesty of Empire is yethe Princes safegard. And when yethe Emperour Domitian had arrogated to himself divine honours & was dead Martial in yethe 22th Epigramm of his 10th book banishes such worship of Kings from among yethe Romans to yethe Persians so Isocrates in his Panegyric inveighs against yethe Persians for worshipping a mortal man as a God, & thereby conceiving amiss of yethe God more then of Men. And Quintus Curtius (lib. 8. c. 6) saith of Darius, Rex curru paulo auta vectus & Deorūum a suis honoribus cultus. And Æschylus saith ytthat yethe Persians had their Kings in yethe place of Gods. And yethe Author of yethe story of Iudeth makes a decree ytthat all nations should worship Nebuchodnosor only & call upon him as God Iudeth. 3.8. And when King Ahasuerus set Haman in his own seat & commanded he should be worshipped & Mordecai refused to do it; Iosephus (lib. 11. Antic. c. 6) saith ytthat he refused to give Haman ytthat worship ytthat he gave to God. And Mordecai himself (in yethe Apocryphal book of Ester ch. 13) saith ytthat he refused to worship Haman ytthat he might not prefer yethe glory of Man before yethe glory of God, & because he would not worship any but God. And to yethe same purpose it is ytthat Nebuchadnezzar when he would honour Daniel as a great man, fell on his face & worshipped him, & commanded ytthat they should offer an oblation of sweet odours unto him. Daniel. 2.46. Conceive also ytthat yethe Image of yethe Beast, whose worship was enjoyned upon pain of death, alludes to yethe great golden Image wchwhich Nebuchadnessar sett up in yethe province of Babylon for yethe peoples & nations & yethe languages upon pain of death 64 56 Lastly conceive ytthat yethe two horned Beast or fals Prophet (opposed to yethe two true Prophets & so contemporary to them) alludes to yethe Chaldeans or Babylonian Priests, who were generally educated in Astrology and Magick, yethe science whereof as divine they wrapt up in Tables of yethe Gods to magnifie it, & by these factitious ways of prophesying & southsaying sett up & promoted yethe heathen Idolatry of the starrs Elements & Men under yethe Names of Gods, & particularly yethe worship of Nebuchadnessars Image Dan. 3.8, besides yethe lewd & most unclean practices of yethe weomen in yethe Temple of Venus & other places. For they being yethe Priests of those Gods & getting a livelihood thereby, were induced out of interest to use all kinds of fals & cheating Arts & tricks to keep up and promote yethe heathen Idolatry.

In describing these allusions I take it for granted ytthat yethe two ten horned Beasts in yethe Apocal. ch. 13 & 17 are yethe same. For they agree in their heads & horns. The one was wounded to death wthwith a sword & revived, yethe other was & is not & shall ascend. The one rises out of yethe sea, yethe other out of yethe Abyss not out of yethe deep well wchwhich was locked up Apoc. 9 but out of an open Abyss, wchwhich may be taken for yethe sea. The one has on his head yethe Names of blasphemy, & yethe other is full of yethe Names of blasphemy. The one all yethe world wondred after & worshipped yethe other all whose Names are not written in yethe book of life wondred after. The one was in being at yethe end of yethe 1200 days Apoc. 11.3, 7, 8 outlived yethe Whore or great city Ch. 17.16 & soon after perished, yethe Kingdoms of this world becoming yethe Kingdoms of Christ, & those being destroyed who destroyed yethe earth Ch. 11.15, 18: yethe other reigned yethe 1260 days or 42 Months Ch. 13.5 & perished also soon after yethe fall of yethe great city Ch. 14.9, 10, 19 & 19.2, 20. They are therefore alike & universal & contemporary & perish together & so must be yethe same. All yethe difference is ytthat in yethe 13th Chapter yethe Beast is described in yethe time of her reign over him in his first rise & reign before yethe woman got upon his back, & in yethe 17th Chapter he is described in yethe time of her reign over him. Lastly ytthat they are yethe same is certain by this ytthat yethe one together wthwith yethe Kings of yethe Earth makes war against yethe King of Kings & Lord of Lords riding on yethe white horse, & against his army & perishes in yethe war Apoc. 19 & yethe other is ytthat Beast who wthwith his horns or Kings makes war wthwith yethe same King of Kings & Lord of Lords, & wthwith them ytthat are wthwith him, & is overcome in yethe war Apoc. 17.

By what

57 By what has been said it is manifest ytthat in yethe same parts of yethe Apocalyps several histories of yethe sanctuary are together alluded unto. How in yethe prophesies of yethe two witnesses & whore of Babylon yethe histories of all three sanctuaries are alluded unto has been already explained. So yethe prophesy of numbring & sealing yethe servants of God out of all yethe twelve tribes in respect of Ezekiels vision of marking those who sigh & mourn for yethe abominations done in yethe midst of Israel, alludes to yethe times of yethe Babylonian captivity & second Temple; in respect of yethe number of twelve tribes it alludes to yethe times of yethe first Temple or Tabernacles whom all yethe tribes were together; & in respect of yethe Scape Goat, representing yethe flight of yethe woman into yethe wilderness it alludes to yethe times of Tabernacle. So yethe prophesy of yethe two Beasts & yethe Image of yethe Beast in respect of yethe woman flying into yethe wilderness & being afterwards found there wthwith yethe ten horned Beast, yethe history of Israel, Balac, Balaāam, & yethe Idols of Baal Peor in yethe wilderness, in respect of yethe 144000 on Mount Sion & yethe twelve horns of yethe two Beasts together, & Iezabel reigning over yethe ten tribes it alludes to yethe Prophets & saints selected out of all yethe twelve tribes, & yethe division of those tribes into yethe Kingdoms or Churches of yethe ten tribes & two tribes & their worshipping Baal in yethe time of yethe first Temple; & in respect of yethe worship given to yethe Beast & his Image & yethe whore of Babylon riding upon him it respects yethe Babylonian Empire in yethe line of yethe captivity & second Temple. And so yethe prophesy of yethe seven Thunders in yethe Victors standing upon a Sea of Glass & singing yethe song of Moses alludes to Israel coming out of Egypt yethe aExod. 15.8. frozen sea & singing yethe song of Moses at yethe drowning of yethe Egyptians, & in yethe seven Angels coming out of yethe Temple, & yethe Temples being filled wthwith smoke while they poured out their Vials it alludes both to yethe Dedication of Solomons Temple & to yethe d remaining upon yethe Tabernacle from yethe time of its dedication all yethe while Israel was in yethe wilderness. Whence this sanctuary is called yethe Temple of yethe Tabernacle in allusion to both. The history of any one of yethe sanctuaries did not suffice to express all things, & therefore those of all three sanctuaries are alluded unto. And least yethe succession of yethe things signified should be inferred from yethe succession of yethe sanctuaries alluded unto, they are all three alluded unto together in yethe very same parts of yethe prophesy. And yet some respect is also had to yethe successive order of yethe sanctuaryes 58 For in yethe interpretation of yethe prophesy of yethe seales & Trumpets, wchwhich I told you consisted of three contemporary parts, yethe first part conteining yethe woman & Dragon in heaven & yethe two Beasts respects most yethe times of yethe Tabernacle. The second part conteining yethe seven Vials respects most yethe history of yethe dedication of Solomons Temple, & yethe third conteining yethe whore of Babylons reign & fall respects most yethe times of yethe Babylonian captivity & second Temple, & is an interpretation of yethe Prophesy of yethe two witnesses wherein yethe building of yethe Second Temple & treading down of yethe holy city by yethe Babylonian Gentiles is plainly described.

Sect. VIII. The two Churches true & fals together with the two Kingdomes whose Churches they are in 59

By what has been hitherto said, much light is given to the rise, number, & qualities of yethe Apocalyptic persons. These at first are only two, &the Dragon & yethe woman in heaven cloathed wthwith yethe sun, ytthat is yethe Kingdome prophesied of from yethe beginning & yethe true Church diffused through ytthat Kingdome. Afterwards by division of ytthat Kingdome conjoyned wthwith an Apostacy, they become six; two Kingdoms each wthwith their proper Churches as well fals as true. These Kingdoms are yethe Dragon & ten horned Beast & their fals Churches Beast, yethe two horned Beast & woman in yethe wilderness. & yethe seven Churches & two witnesses For Churches are yethe Churches of Kingdoms, & according to yethe number & bounds of Kingdoms are numbred & bounded. [The Catholick Church is distributed into particular hierarchies according to yethe number of Kingdoms, provinces, & cities through wchwhich it is diffused, but yethe first & principal division is according to yethe number of Kingdoms. This Prophesy was given for yethe use of Christians & respects no other Kingdoms then such as have to do wthwith yethe Church, & all such Kingdoms have their Churches, & therefore yethe collateral Kingdoms of yethe Dragon & Beast must have theirs.]

The division of the Kingdome & it's church

The division of yethe whole Kingdome signified by yethe great red Dragon into two collateral parts, called afterwards yethe Dragon & Beast, is described by yethe Beasts rising out of yethe sea & yethe Dragon's giving him his throne & power & great authority. For thence it appears ytthat yethe Beast rejoyned in ytthat seat or throne wchwhich was yethe Dragon's before, & consequently was a part of yethe Dragon's old Kingdome. Not yethe whore but a part, for yethe Dragon did not thereupon cease. He was from ytthat time worshipped together wthwith yethe Beast Apoc. 13.4, & at length when one frog came out of yethe Beasts mouth another came out of yethe Dragon's, & when yethe Beast is cast into yethe lake of fire yethe Dragon is cast into yethe bottomless pitt. They continued therefore both together till yethe end, & therefore both together till yethe end, & therefore were two collateral Kingdoms propagated from yethe Dragons old Kingdome by divisions. When yethe Dragon was dethroned by Michael, he came down to reign amongst yethe inhabitants of yethe Earth & sea. Out of this sea rose yethe Beast. The Earth remained to yethe Dragon. For wchwhich reason it is 68 60 represented ytthat at ytthat moment of time when yethe Beast rose out of yethe sea, yethe Dragon stood upon yethe sand of yethe sea, ytthat is upon yethe earth. The Beast is not said to leave yethe inhabitants of yethe sea & come upon yethe land to yethe Dragon for so he would leave his Kingdom wchwhich is all one with himself: but yethe Dragon stands upon yethe shore to give his marine dominion & throne to yethe Beast in yethe sea, & so both continue in their proper regions for yethe future. This is ytthat earth & sa whose Mountains & Islands {in yethe first sixt seale & seventh Vial are moved out of their places, & on wchwhich yethe Angel wthwith yethe open book in his hand sets his feet, & wchwhich were smitten in the two first trumpets & vials. ytthat sea wchwhich at yethe sounding of yethe second Trumpet is turned into blood, & ytthat earth on wchwhich hail & fire are cast at yethe sounding of yethe first Trumpet, & wchwhich helped yethe woman, & out of wchwhich yethe two horned Beast arose, & whose inhabitants he caused to make an image to yethe other Beast, & to worship ytthat Beast & his Image, ytthat is not by civil obedience as Subjects but in matters of religion.

So then yethe Dragon & Beast are one & yethe same Kingdom branched into two, & this is further intimated by their having common heads & horns. The Dragons heads & Beasts horns are crowned to signify ytthat yethe Dragon reigns in all yethe heads & yethe Beast in all yethe horns. The Beast has yethe same heads wthwithout crowns to signify ytthat yethe body of yethe Beast was conteined in yethe reigning Dragon from yethe beginning though not actually divided from him so as to reign distinctly before he rose out of yethe Sea. And yethe Dragon has yethe same horns without crowns to signify ytthat those horns once belonged to his body but reigned not actually before yethe Beast became divided from him. And this is further confirmed by yethe Angels interpretation of yethe Beasts heads & horns. The heads, saith he, are seven Kings, five are fallen, & one is, & yethe other is not yet come, & when he cometh he must continue a short time space, & yethe Beast ytthat was & is not he is yethe eighth & is of yethe seven, & yethe ten horns are ten Kings wchwhich have received no Kingdome as yet, but receive power as Kings yethe same hour wthwith yethe Beast, & give their Kingdome to him. The horns therefore reigned not till after yethe sixt head, & then began their reign about yethe same time wthwith yethe Beast or eight King. To him they give their Kingdome, & therefore are crowned on his head. In yethe raign of yethe sixt head he was not, but rose afterwards out of yethe abyss and sea, bottomless pit, and therefore yethe first sixtsix heads reigned before him & so were the Dragon's. The seventh is also yethe Dragon's, for yethe Character of his head is, ytthat he should continue but a short space, & this relates to yethe devils or Dragon's coming down amongst yethe inhabitants of yethe earth & sea 61 & sea wthwith great wrath knowing ytthat he hath but a short time. Apoc. 12.12. Whence you may understand ytthat yethe reign of yethe seventh head lasts untill yethe Dragon be cast into yethe bottomless pitt & shut up. The Beast is the eighth, not yethe eighth head but yethe eighth king. He is of yethe seven & consequently a part of yethe seventh. Not a successive part, for so there would be eight heads. He is therefore a contemporary part of the seventh head, & so yethe seventh head is a cloven one, yethe Beast is reconing his heads being taken in a large sense for yethe whole Kingdom including yethe Dragon, but in respect of his rise out of yethe abyss or sea bottomless pit being taken strictly for but one of yethe two contemporary parts of the last head.

Now this division of yethe Kingdome was accompanied wthwith yethe like division of yethe Church. For when yethe woman fled into yethe wilderness she left a remnant of her seed behind her. She then fled from yethe Dragon, & was nourished a time times & half a time from his face, & he mutually, after yethe exercise of his last anger against her, went away from her to make war wthwith ytthat remnant & therefore she left ytthat remnant in his Kingdom, yethe only place where he could make war wthwith them, & went away both from yethe Dragon & from ytthat remnant into some other place where she might live free from his persecution. This place was yethe Beasts Kingdome. For she fled into yethe wilderness where we find yethe Beast afterwards; yethe sea out of wchwhich he rose, & yethe waters of yethe wilderness in wchwhich he reigned being one & yethe same people called in different Names in different respects. For as yethe Church of Israel by division of yethe Kingdom became two churches, & these were signified by two several weomen, Aholah & Aholibah Ezek. 23, so yethe Christian Church by division of yethe dragons Kingdome becomes two Churches or Weomen; & therefore yethe woman wchwhich at first signified yethe undivided whole, is after yethe division fitly transferred to signify one of yethe parts. So then upon yethe division of yethe Kingdome wthwith it's Church, as yethe name of yethe Dragon was transferred from signifying yethe whole undivided Kingdom to signify ytthat part of it called the Earth, & yethe Name of yethe Beast is given to yethe other part represented by water, so yethe name of yethe woman is at yethe same time transferred from signifying yethe whole undivided Church to signify ytthat other part of it in yethe waters & yethe rest of yethe Church remaining in yethe Earth is called yethe remnant of her seed. And by means of this pasting of yethe woman & Dragon from one another she is said upon his persecuting her to flee (from him) into yethe wilderness, & there to be nourished from 70 62 his face, & he is said to go (from her) to make war wthwith yethe remnant of her seed. All wchwhich will be better understood by considering yethe prophetical history of yethe division.

The prophetical history of the division.

When yethe Dragon saw he was cast down, ytthat is presently after the opening of yethe sixt seal, & consequently upon his first coming down amongst yethe inhabitants of yethe earth & sea, he persecuted yethe woman and to her were given two wings of a great Eagle ytthat she might fly into yethe wilderness. By yethe Eagle understand yethe Kingdom of yethe Dragon. For Beasts & ravenous Birds signify Kingdoms, & an Eagle, as it was yethe Ensign of yethe Roman Empire, so in 2 Esdras 12 it is used as a type of ytthat Empire, & may have yethe like signification, yethe Apocalyps by yethe consent of all Interpreters, respecting ytthat Empire. Wings, as in Daniels vision of yethe Leopard, signify yethe contemporary parts of a divided Kingdome, such as for instance were yethe Eastern & western parts of yethe Roman Empire [divided at yethe building of Constantinople. For by yethe building of ytthat city, whereby yethe Empire became headed wthwith two imperial seats, each wthwith its Senate & Consuls raigning, yethe one over yethe west, yethe other over yethe East, as founded yethe perpetual division of ytthat Empire into Eastern & Western Empires & there remained nothing more to compleat yethe division but two distinct Emperors.] The two wings in being given to yethe woman signify ytthat she participates yethe division of yethe Kingdome, & by means thereof at length arrives into yethe wilderness. But first yethe Dragon casts out of his mouth waters as a flood after her, ytthat is he becomes divided into two Kingdoms, yethe flood & himself. For a flow or river is yethe type of a Kingdome & swallowing up & casting or spewing out are types of conquering & setting at liberty again. So yethe King of Babylon upon captivating Iudah is said to swallow her up like a Dragōon Ier. 51.34. Lam. 2.16, Ezek. 36.3 & upon yethe return of yethe captivity God brings forth out of his mouth that wchwhich he had swallowed up Isa 51.44. So also swallowing yethe nations is put for conquering them. Isa 25.7 & 42.13, 14. So then And so: & so yethe Church of Laodicea after she is spewed out of Christs mouth belongs no longer to his mystical body, but becomes an erronouserroneous mystical Schismatical Church, so & in like manner yethe waters when spewed out of yethe Dragons belly become another Kingdom. wchwhich Kingdom might be as big as yethe Dragons if yethe flood was as big as his emptied body. These waters being cast out towards yethe wilderness after yethe woman to cause her to be carried away by them, as by a river, seen to have much yethe same relation to yethe woman here as yethe many waters in yethe wilderness have to yethe Babylonian Whore filling upon them, & consequently to signify yethe Beast in his first rise before he was wounded to death by a yethe Beast in his first rise before he was wounded to death by a sword. For yethe waters on wchwhich yethe whore sitteth signify yethe Kingdome of her beast. As yethe Dragon reigning amongst yethe inhabitants of the earth & sea signifies their Kingdoms, yethe waters in his belly are the most proper type of yethe inhabitants of yethe watery Elements, & therefore 71 63 when cast out of his mouth will signify the Kingdome of yethe waters, and yethe Dragon Emptied of yethe waters will signify yethe Kingdome of yethe earth alone.

The waters being thus cast out of yethe Dragon's mouth, this earth opened her mouth & by conquest swallowed up yethe floor, & so yethe Kingdom & Church became one again. Then was yethe Dragon wrath wthwith yethe woman, ytthat is yethe whole undivided Kingdome persecuted among yethe whole undivided Church. For all prophesy is of eternal visible actions, & therefore this anger denotes not a bare internal act of yethe mind but an external visible persecution, so ytthat yethe woman was not yet fully escaped from him into yethe wilderness. But now upon a new division of yethe Kingdom & Church she escaping thither & leaving behind her a remnant of her seed, he mutually went from her to persecute ytthat remnant, & left this region of yethe sea to yethe Beast rising out of it.

And hence we may understand how yethe Beast was wounded to death wthwith a sword & revived. When he rose out of yethe sea then he lived again, & therefore yethe time of his death was in yethe sixt head. Whence it is said in yethe time of ytthat head ytthat he was & is not & shall ascend out of yethe Angels. He was before yethe earth, swallowed up yethe flood, & then he ceased to be till his rise out of yethe sea, & so yethe wound was made in yethe middle of yethe sixt head by yethe victorious Earth, she wounding & conquering him wthwith a sword, and thereby subjecting his Kingdom & uniting it to hers wchwhich is called her swallowing up yethe waters. For yethe wound is not said to be made by chopping off either side of yethe head but to be made in it, ytthat is not in yethe beginning or end of yethe raign of any head but in yethe middle time of yethe raign. We shewed above how yethe earth's opening the abyss of her mouth & swallowing up the flood alluded to the opened pit or alveus of yethe Red Sea frozen red Sea into which the Egyptians were swallowed up: whence it is to be conceived that the sea or Abyss out of which the Beast arose was that same mouth or abyss of the earth into wchwhich he sank before in the form of a flood into wchwhich he sank before in the the form of a flood. The descent into this abyss Hence also may be understood why yethe Whore's Beast is said to rise out of yethe abyss rather then out of yethe Sea. For yethe Abyss of a word of an ambiguous signification & signifies not only yethe sea (suppose ytthat sea out of it yethe Beast in yethe 13 Chapter arose) but also a deep well. And if yethe word be always in yethe Apocalyps used in yethe same sence it must here signify thus. For such a well was ytthat abyss out of wchwhich yethe Locusts arose, & into wchwhich yethe Dragon was cast. Now in this sence yethe Abyss may be yethe mouth wchwhich yethe earth opened to swallow yethe flood, & so yethe Beast will ascend out of ytthat Abyss into wchwhich he sank before in yethe form of a flood; yethe descent expressing his descending into Hades at his death & histhe ascent his resurrection from yethe dead. TheThis Abyss out of which he arose could not be ytthat pitt well 72 64 out of wchwhich yethe Locusts arose, for ytthat was locked up when yethe Beast ascended, & there is no other pitt or Abyss in all yethe Apocalyps to wchwhichthe Abyss can relate out of wchwhich the Beast should arise, except ytthat mouth wchwhich yethe earth opened.

From yethe division of yethe Kingdome & Church we may learn also why yethe prophesy of yethe seventh seal or head is so often repeated. The prophesy of yethe seals & Trumpets descends by one single continual series of things to yethe end of ytthat sixt seale, & then ytthat of yethe seventh is split into collateral narratives, yethe affairs of yethe Church being described first in yethe sealed Israelites & palm bearing multitude, & then again in yethe measured Temple & two witnesses, & yethe affairs of yethe KingdomsKingdome in yethe seventhseven Trumpets & those repeated in yethe seven Thunders. The description of both Church & State is doubled to shew ytthat yethe Kingdom & yethe Church are both divided during all yethe times of this head or seal & division began together. And so in yethe Repetition yethe Prophesy of yethe woman & Beasts is split into two by yethe interposition of yethe seven Vials, they being described both before in yethe 13th & 14th Chapters & after in yethe 17th 18th & 19th.

Of the two fals churches signified by the two-horned Beast & Woman wchwhich fled into yethe Wilderness & that this Woman became the Whore of Babylon

So then at yethe opening of yethe seventh seal yethe Beast rose out of yethe sea, & yethe Kingdom became divided between him & the Dragon, & yethe woman fled into yethe wilderness from yethe face of yethe Dragon, & left in his Kingdom a remnant of her seed. This remnant keep yethe commandments of God, & therefore are yethe true Church of his Kingdom. At yethe same time or soon after, yethe two horned Beast rose out of yethe earth, ytthat is out of yethe inhabitants of yethe earth or people of yethe Dragons kingdom, & therefore this Beast is yethe fals Prophet Church of ytthat Kingdome. For in having two horns like yethe Lamb (ytthat is like yethe seven Churches of Asia wchwhich are yethe horns & mystical body of yethe Lamb) & in being called a fals Prophet, & thereby opposed to one or both yethe two witnesses, wchwhich are true Prophets & signify Churches, he must be of an Ecclesiastical kind. Whence some understand his imitating Elias in bringing down fire from heaven to be meant of excommunication & ytthat partly because in yethe pronouncing thereof the Bishop swings a lighted torch from above his head downwards, & partly because fire signifies war, & for one Church to excommunicate another is to proclaim an Ecclesiastical war between them. Now the whore, seeing she rides upon yethe Beast, is plainly his 73 65 his fals Church reigning over him, & therefore yethe fals Prophet must be yethe Church of yethe Dragon. For this Prophet survives yethe whore Apoc. 19.2, 20, & is therefore different from her. He acts before yethe face of yethe first Beast, Apoc 13, 12, ytthat is in a neighbouring Kingdom, & there is no other Kingdom described in yethe Apocalyps besides yethe Dragon's. There is a Synagogue of Satan Apoc. 2.9 & 3.9, ytthat is an idolatrous Church of yethe Dragon, & there is no other idolatrous Church described among yethe Apocalyptic persons wchwhich can be his besides yethe fals Prophet. These two therefore are belated to one another as a Kingdome & it's Church. And this is further intimated by saying ytthat yethe two horned Beast spake as yethe Dragon. The ten horned Beast rose out of yethe sea, yethe two-horned Beast out of yethe earth, & therefore they belong to yethe different regions of yethe earth and sea, & yethe earth is yethe Dragon's territory as yethe sea is yethe Beasts. So then there are two Churches of yethe Dragons kingdom, a true one called yethe remnant of yethe woman's seed, & a fals one called yethe two horned Beasts or fals Prophet, & in like manner there are two Churches of yethe Beasts Kingdome, a true one called yethe saints, whom yethe Beast makes war upon & overcomes Apoc. 13.7, & a fals one called yethe whore of Babylon. These are yethe six persons I told you of. For yethe better understanding of wchwhich it remains now ytthat I shew ytthat yethe whore is ytthat same woman who before appeared in heaven & fled into yethe wilderness.

The flying of yethe woman into yethe wilderness from yethe face of yethe serpent must consist in one or more of these four things, either ytthat yethe people of yethe woman became few in number so as to escape yethe Dragons persecution by flying hid among his people as among trees in a wilderness, or ytthat she fled by local motion out of yethe Dragons Kingdome into some foreign place called yethe wildernes, or ytthat her name without local motion of yethe people was translated from signifying yethe whole Church in yethe whole kingdom before division to signifie afterwards ytthat part only wchwhich was in yethe Beasts kingdom, or ytthat she escaped yethe persecution by changing her religion & fled into a state of spirituall barrenness.

The first of these four ways it cannot be. For whilst yethe woman in flying left a remnant of her seed, it is to be conceived ytthat yethe name of yethe woman or Church went along wthwith the greater part, or at the least ytthat yethe woman was not less then yethe remnant ytthat yethe remnant were not so few but ytthat yethe Dragon after 74 66 yethe woman was fled from his into yethe wilderness could see them, & so to make war upon them, AopApoc. 12.17. Nor does yethe Dragon only make war upon this remnant, but yethe Beast also makes war upon the saints in his kingdom, whilst yethe woman rests in her place in the wilderness & is fed & nourished there, ytthat is grows rich & wealthy. Also yethe people of yethe two witnesses prophesy to yethe Nations during yethe 1260 days of yethe womans staying in yethe wilderness, & by their prophesying torment them, ytthat dwell upon yethe earth, & are so visible ytthat yethe Beast makes war upon them, & they of yethe peoples & kindreds & tongues & Nations see their dead bodies & rejoyce at their death.

The second of four ways it cannot be. For yethe wilderness is yethe region of yethe Beast Apoc. 17, & consequently was yethe Dragons territory before Apoc. 13.2. For yethe people of yethe wildernesses they are divided into many kingdoms, are signifyed by yethe many waters or streams of Euphrates upon wchwhich Babylon yethe great whore sitteth Apoc. 1.15 & as they are collected into one body of many kingdoms subjecting themselves to yethe whores dominion are represented by yethe Beast wthwith ten horns upon wchwhich yethe Whore sitteth. The whore sitting on yethe waters & on yethe Beast signifies her reigning over yethe people signified by yethe waters & by yethe Beast. The waters signify in general yethe peoples or kingdoms of yethe wilderness subject to yethe whore, & yethe Beast wthwith his ten horns signifies ytthat there are ten kingdoms in yethe wilderness subject to yethe whore & no more. Seing then ytthat yethe territory of yethe Beast is yethe wilderness, & the dragon gave yethe Beast his power & seat Apoc 13.2, its plain ytthat yethe wilderness is ytthat territory wchwhich yethe Dragon gave yethe Beast, & by consequence possest himself before when he began first to persecute yethe woman. Nor can it be said ytthat yethe woman fled from yethe Dragon into yethe territory of yethe Beast to escape persecution seing yethe Beast was as great an enemy to yethe saints as yethe Dragon, making war wthwith them & overcoming them during yethe 42 months or 1260 days ytthat yethe woman rested in her place in yethe wilderness free from persecution.

There remain therefore only yethe third & fourth ways of flying. And yethe third way I have explained & admitted above, but yethe fourth way is ytthat wchwhich I here contend for. It may seem indeed a blessing ytthat God prepared yethe woman a place in the wilderness, & ytthat she should be fed there 1260 days & ytthat two things were given her to fly thither from yethe persecution 67 & so it might be a temporal blessing ordained of God, & yet her flight thither might be an evil action. For God hardened Pharaoh's heart & put into yethe heart of yethe ten Kings to agree & give their kingdom to yethe Beast, & yet ytthat agreement was a bad action. Also God raised up a1 Kings 4.14 & 15.28, 29. Baasha & b1 Kings. 16.2 Zimri, & by a Prophet annointed c2 King. 9.6, 7 Iehu to slay & succeed their Kings, & yet David thô annointed as much as Iehu, thought it unlawfull to slay yethe Lords annointed what ever is done be it good or evil is done by yethe counsel of God, for wchwhich reason we pray dayly ytthat God would not lead us into temptation & therefore whether it be good or evil is not determined by God's determining it, but must be learned from yethe circumstances of yethe thing. Now ytthat yethe woman by flying into yethe wilderness did evil so as to change her religion, & degenerate into yethe whore of Babylon, I gather from yethe following arguments.

First because yethe woman fled from heaven where she appeared in yethe beginning. For heaven, when it respects yethe Church, is the symbol of holiness & truth. And secondly because yethe place into wchwhich she fled is spiritually called a wilderness. For this is as much as to say a region spiritually barren or wchwhich brings forth no fruits of yethe spirit. For Translation from place to place in yethe world natural signifies translation from state to state in yethe world politiqꝫque as we explained above & therefore the flight of yethe woman from heaven into yethe wilderness denotes her descending passing from a state of holiness & truth into a state of spiritual barrenness. In yethe days of yethe prophesy of yethe two witnesses it rainsnot; ytthat is yethe region where they prophesy for want of yethe sweet influences of yethe spirit or water of life is spiritually barren like a wilderness. So then yethe woman in yethe wilderness is a Church in a state of spiritual barrenness, & so answers to yethe whore of Babylon. For spiritual barrenness is to be understood not of heathens who never were Gods heritage, but of such as being called to yethe Gospel do not bring forth yethe fruits thereof, such on wchwhich it rained before yethe prophesying of yethe two witnesses, but rained no longer.

A third reason is because yethe persecution of yethe woman by yethe Dragon is represented to be yethe cause of her flight from him into yethe wilderness. For a persecution can make her fly but in these three respects, either in becoming thin & few in number, or in shifting her country, or els in changing her religion to escape him, & thereby becoming spiritually barren. The two first ways we have already confuted, & therefore it might be yethe third.

Another reason is because yethe woman began to fly into yethe wilderness upon yethe Devils coming down amongst yethe inhabitants of the 68 earth & sea. These inhabitants could not be heathens, because the Devil was among them before. they must be such as he was not amongst before ytthat is Christians: & consequently yethe people of yethe woman. Upon yethe Devils coming down he persecutes yethe woman, & to usher in this persecution a wo is at yethe same time denounced to those inhabitants. Wo to the inhabitants of yethe earth & sea, for yethe Devil is come down amongst you, having great wrath, because he knoweth he hath but a short time. And therefore these inhabitants are most certainly the people of yethe woman whom he persecutes upon his coming down, & yet are they not all yethe people of yethe woman. For at yethe same time ytthat yethe wo is denounced to these inhabitants yethe heavens & they ytthat dwell therein are bid to rejoyce, & ytthat because they had overcome yethe Dragon by yethe blood of yethe Lamb, & by yethe word of their testimony, & saved not their lives unto death. The inhabitants of yethe heavens were therefore Christians as well as yethe inhabitants of yethe earth & sea: & therefore yethe woman was composed of them all; they being one Church outwardly & visibly, but inwardly distinguished into yethe inhabitants of yethe heavens, & yethe inhabitants of yethe earth & sea, ytthat is into true saints & mere external professors of Christianity. Whence a wo is denounced only to yethe last. For in persecution yethe wo is not to yethe faithfull who endure it, but to outward professors who fall away from yethe faith to avoid it. 'Tis not agreeable to yethe honour of yethe scriptures to denounce a wo to martyrs & those who persevere in suffering for yethe truth. We are exhorted again & again to rejoyce at such sufferings for yethe truth. We are exhorted again & again to rejoyce at such sufferings as in yethe greatest happiness Matt. 5.10, 11, 12. Iames 1.3. 1 Pet. 4.12, 13. The wo is to hypocrites who in time of tryal fall away, & therefore implys yethe inhabitants of yethe earth & sea to be such. So then yethe woman in respect of yethe saints is here represented in heaven, in respect of yethe hypocrites or her communion is below on Earth where yethe Dragon persecutes her & consists of yethe inhabitants of yethe earth & sea, & upon persecution flees into yethe wilderness. And therefore her translation from heaven to yethe wilderness on Earth denotes her becoming hypocritical and apostate. Now yethe devils coming down amongst yethe inhabitants below wthwith great wrath denotes yethe coming in of Idolatry and then after when yethe DevilDragon is called yethe Devil 'tis to express the difference he is cast out of heaven by his feet 77 69 down amongst yethe inhabitants below & put upon respect of Idolatry, as appears by yethe description of his coming out: The great Dragon was cast out ytthat old serpent called yethe Devil & Satan wchwhich deceiveth yethe whole world. A wo therefore is denounced to yethe inhabitants of yethe earth & sea, because yethe Devil or Idolatry is by persecuting yethe woman from the in amongst them. And seing those inhabitants are yethe hypocritical part of yethe Church & yethe wo belongs to them all, they all become idolatrous, ytthat is yethe woman so far as she is below on earth & flees into yethe wilderness, becomes a Whore such as is yethe Whore of Babylon.

Another reason is because there is this distinction put betwenbetween yethe woman & her seed ytthat they keep yethe Commandments of God, & have yethe testimony of Iesus: wchwhich is as much as to say ytthat she in her flight forsakes those commandments & has not ytthat testimony. Understand this of yethe outward profession & form of religion, yethe people of yethe Sea or Beasts Kingdom being most propense to yethe Apostacy, & upon division of yethe Kingdom falling over ymthem in outward profession, & those of yethe Earth wchwhich helped yethe woman justly persevering in yethe true outward profession untill yethe Dragon make war upon them, & partly falling away wthwith yethe whore & by Dragon coming yethe wo arises who rises out of yethe earth at or soon after yethe division of yethe Kingdom. ascends out of yethe Earth.

A sixt reason is ytthat yethe Woman was ffedfed & nourished in the wilderness all yethe 1260 days from yethe face of yethe serpent. and food signify riches, & therefore to be fed is to be supplied with riches & wealth. It alludes (as I told you) to Israel's being fed in yethe wilderness wthwith Manna & Quailes, & their falling away through fullness of bread. The Lord's portion, saith Moses is his people. He found him in a desert land & in yethe wast howling wilderness. He made him to ride on yethe high places of yethe earth ytthat he might eat the encrease of yethe fields, & he made him to suck honey out of yethe rock & oyle out of yethe flinty rock. Butter of kine & milk of sheep wthwith fat fat of Lambs & Lambs of yethe breed of Bashan & Goats twith yethe fat of kidnies of wheat & thou didst drink yethe pure blood of the grape. But Iesurun waxed fat & kicked, thou art waxen fat, thou art grown thick wthwith fatness: then he forsook God wchwhich made him & lightly esteemed yethe rock of his salvation. They provoked him to jealousy wthwith strange Gods, wthwith abominations provoked they him to anger. They sacrificed to Devils not to God, to Gods whom they knew not, to new Gods ytthat came newly up whom your fathers 78 70 feared not. Deut 32. Now to this feeding of yethe wilderness & her concomitant Apostacy to yethe worship of Baal Peor does yethe Apocalyps (as illgblI told you) allude. For as in yethe 12th Chapter the Prophet tells you how yethe woman fled into yethe wilderness yethe they should feed her there; so in yethe 17th & 18th Chapters he goes after her into yethe wilderness to shew you how yethe Merchants yethe earth feed her there of wthwith all kinds of fruits yethe her soul lusted after, & wthwith all things yethe were dainty & goodly Apoc. 18.14, & enrich her wthwith all things yethe were precious vers 12, 13, & how she lives deliciously wthwith yethe Kings of yethe Earth, & through luxury commits fornication vers 7, 9. The description of yethe affluence & feeding of yethe great whore in yethe wilderness is nothing else then a commentary on yethe feeding of yethe Woman wchwhich in yethe 12th chapter fled thither. This Woman, seing she fled from yethe face of yethe serpent into yethe wilderness where the whore is, & yethe Kingdom fals one. But yethe true Church are of yethe Saints whom yethe Beast all yethe days makes war upon & overcomes Apoc. 13.5, 7. & by the power given him over all nations oppresses all the time of his reign Whilst these are afflicted & opprest she is fed from yethe face of yethe persecuting serpent, yethe is grows rich & continues free from persecution & therefore is a fals Church, a corrupt Woman or Whore in yethe wilderness.

Another reason is yethe yethe Whore in yethe wilderness denotes yethe Church in a state of Idolatry, & this Church before it grew idolatrous must have been yethe pure & true Church of God, & consequently yethe same woman wthwith yethe in yethe 12th chapter. For yethe Church under yethe Law did not use to be signifyed by one woman when pure, & by another when corrupt, but by one & the same Woman from first to last, yethe wife of God sometimes chast, but very frequently playing yethe Whore, as you may see in Ier. 3. Ezek. 23. Hosea 2 & 3. And so under yethe Gospel yethe Church from yethe beginning to yethe end is one & yethe same woman first chast, & afterwards forsaking her husband, & playing yethe Whore wthwith other lovers yethe Kings of yethe earth. In yethe Church under yethe Law a woman is made yethe type of yethe multitude thereof. Whither pure or impure, & when yethe multitude degenerates yethe rest cease to be signifyed by yethe woman, & are called either Prophets or servants of God, or by some such other Name, & so in yethe Church under yethe Gospel, yethe type of yethe Woman goes along wthwith yethe multitude, & when yethe multitude fall away the 79 71 rest are signified by yethe Names of Provosts, servants of God, Witnesses, Martyrs & yethe like. Since therefore yethe Inhabitants of Earth & Sea to whom yethe Devil came down were Christians, & by yethe coming down of yethe Devil degenerated into Idolatry as has been explained, & yethe woe is denounced not to some few, but to the inhabitants in general, & consequently yethe generality of Christians signifyed by yethe first Woman did at her flight into yethe wilderness fall into Idolatry, & therefore was a Whore in yethe wilderness, & seing also yethe Whore is such a Whore, & before she became a Whore was a true Church, & consequently such a woman as yethe in heaven, & seing there are not two & yethe true Weomen nor two Whores described in yethe Apocalyps, it remains yethe they be yethe same. The woman was fed in yethe wilderness Apoc 1260 days Apoc. 12.6, & all this while yethe Whores Beast reigned made war upon yethe Saints Ch. 13.5, & therefore if yethe Whore was different from yethe Woman, they would have been both together all yethe time in yethe wilderness, whereas yethe Prophet saw but one woman there & describes her to yethe universal Church of yethe wilderness sitting upon yethe Beast & when yethe when yethe many waters there & reining over yethe King of yethe Earth & signify the faithfull from her by no other then yethe of Saints & martyrs or Witnesses of Iesus.

An eighth reason is because this prophesy of yethe Woman & Dragon being a commentary upon yethe prophesy of yethe Seales, yethe woman signifies yethe Church Catholick in yethe prophesy, & consequently is yethe same Church wthwith yethe twelve tribes out of wchwhich a few are numbred & sealed. Now yethe Church by yethe sealing is divided into two sorts of people, yethe few sealed out of all yethe tribes, & yethe tribes themselves out of which those few are selected & sealed. Those tribes are yethe Church signified by yethe Woman as wel after yethe selecting & sealing a few out of them as before: the case being exactly the same as in the Church of Israel divided into yethe servants of God which were but few in number & into yethe erring multitude represented in the Pro in yethe old Prophets by a Woman going a whoring. I told you yethe this sealing answers to yethe loss of yethe two Goats in yethe Fast. These sealed are yethe Lords lot to be sacrificed, & yethe unsealed are yethe scape Goat wchwhich bears away yethe sins of yethe people into yethe wilderness; & to these two answer yethe Woman flying into yethe wilderness, & yethe remnant of her seed left behind her to be sacrificed in yethe war which yethe Dragon Beast 80 72 at her flight goes to make war upon.

And lastly as yethe Beast on wchwhich yethe whore sitteth is no new Beast, but was described before in yethe 13th Chapter, so by analogy yethe Whore is no new Woman out yethe same wthwith her described before in yethe 12th & 13th Chapters, & finisheth it in yethe 17th & 18th. There he tells yethe beginning of both & yethe end of neither: here he begins wthwith yethe beginning of neither but goes on to tell yethe end of both. There he carries on yethe Womans history unto her flight into yethe wilderness & so leaves it: here he goes after her into yethe wilderness to see her there, & tells us her behaviour in yethe place & how she should at length be destroyed by yethe ten Kings. There he tells us how yethe Beast rose out of yethe sea, & began to act, here he goes on to tell us how after yethe ruin of yethe Whore, yethe Beast perished in yethe war wthwith yethe Lamb. And so in both places together we have a compleate description of both.

It may indeed seem strange yethe so glorious a Woman should degenerate into so vile a Whore, but this strangness is no argumtment against yethe truth. For yethe Prophet himself wondred at it with great admiration. He wondred not at her rich apparell. Such sights are common enough in yethe world. The monstrous shape of yethe seven headed & ten horned Beast was a much stranger sight, & yet he expressed no wonder at ytthat. 'Twas at yethe Woman's drunkenness wthwith yethe blood of yethe Saints ytthat he wondred. I saw, saith he, yethe Woman drunken wthwith yethe blood of yethe Martyrs of Iesus, & when I saw I wondred wthwith great admiration. That yethe Church should be persecuted was no wonder, but ytthat this woman should do it; ytthat this Woman, whom he had seen before gloriously in heaven suffering persecution under others, should herself turn such a bloody persecutrix of yethe Saints, this was sufficient to make him wonder (as he expresses) wthwith great admiration. And if it seemed so wonderful to him, there is more reason we should think it true because wonderfull, then too wonderful to be true.

So then yethe Whore of Babylon being ytthat woman wchwhich fled into the wilderness, there are but four wicked persons in yethe Apocalyps, yethe Dragon & ten horned Beast & their erring Churches yethe two horned Beast or fals Prophet & yethe Whore. For yethe fals Prophet is plainly yethe two horned Beast. For this Beast spake as yethe Dragon & a speaking Ecclesiastical body is a Prophet. By speaking he caused yethe Earth to worship yethe first Beast 81 73 Beast, & therefore was a fals Prophet. After we did miracles in yethe sight of yethe first Beast, & by those miracles deceived yetheymthem people ytthat dwell on the Earth & caused them to make an Image to ytthat Beast & worship it & to receive his mark, & therefore he is ytthat same fals Prophet wthwith ytthat spoken of afterward who together wthwith yethe Dragon & ten horned Beast sent out froggs out of their mouths to gather men to yethe battel of yethe great day & in ytthat battel was taken & together with yethe ten horned Beast cast into yethe yethe lake of fire. For this fals Prophet is not only conjoyned wthwith yethe ten horned Beast as yethe two horned beast was before but is also expressly called yethe fals Prophet who wrought miracles before this beast with wchwhich he deceived them ytthat had yethe mark of yethe Beast & then ytthat worshipped his Image, wchwhich is all one as to call him yethe two horned Beast. In the 13th Chapter is described yethe rise of yethe ten horned Beast & two horned Beast or fals Prophet but not their ruin, & here in yethe 19 Chapter is described their ruin but not their rise. In either prophesy apart their description is incomplete, & to complete it they must both be conjoyned. In yethe 12th 13th Chapters where yethe original of yethe Apostacy is described, there is described yethe rise of four wicked persons & no more; yethe Dragon, yethe Woman riding in yethe wilderness, yethe ten horned Beast & two horned Beast & their history is here left is here left incomplete in yethe 18th, 19th, & 20th Chapters where yethe fall of yethe Apostacy is decimated there is told yethe ruin of these four persons & no more; yethe whore of Babylon is burnt wthwith fire, & her desolation & fall proclaimed, yethe Beast & fals Prophet is cast into yethe lake of fire & yethe Dragon into yethe bottomless pitt. What became of yethe four persons is not said in yethe 12th & 13th Chapters, & therefore we are to look for ytthat afterwards in yethe 18th, 19th & 20th Chapters where yethe end of yethe Apostacy is described, & whence those four per; therefore we are to look for ytthat before in yethe 12th & 13th Chapters where yethe beginning of these times is described.

Of the two true Churches signified by yethe two Witnesses

Now besides these four persons there are yethe remnant of yethe woman's seed whom yethe Dragon makes war upon in his kingdom, & yethe saints whom yethe Beast (taken in a strict sense). makes war upon in his kingdom & overcomes, & these as I said are yethe two true Churches of those Kingdoms. These are two are in all things opposed to yethe two fals Churches, & therefore yethe fals Churches being called yethe fals Prophet & yethe Prophetess Iezebel, in opposition to them yethe true ones are called yethe two Prophets ytthat is yethe true ones. And as yethe old Prophets in teaching are said to signify or witness against Iudah & Israel (2 King. 17.13, 15. 2 Chron. 24.19. Nehem. 9.26, 30 Isa 43.10, 12) So these two Prophets are also called witnesses. The remnant of yethe woman's seed in being said to have yethe Testimony of Iesus have yethe Character of one witnesses & the saints whom yethe Beast makes war upon & overcomes in being called the 82 74 martyrs of Iesus wthwith whose blood yethe whore is drunken have yethe Character of another witness. For yethe whore being shew those martyrs by yethe temporal sword of yethe Beast she rides upon. The And These are therefore the two witnesses wthwith prophesy in sackcloth. For those two Witnesses are synchronal to yethe two fals Churches & are placed yethe one in yethe Earth & yethe other in yethe sea as yethe fals Churches are. For they prophesy all yethe 1260 days that is all the time ytthat yethe woman is fed in yethe wilderness, & ytthat yethe Beast makes war reigns; & they answer to yethe two Eagle's wings of yethe woman or two churches spread into yethe earth & sea, as was explained, & are yethe mystical body of yethe Angel who sets his right food upon yethe sea, & his left foot upon yethe earth, & lyes dead in yethe streets of yethe great City wchwhich is spiritually called Sodom & Egypt ytthat is yethe Whore & yethe Dragon or yethe sea & the earth. These two witnesses therefore are yethe Saints whom yethe Dragon & Beast make war upon. For true Churches coincident in time & place are necessarily yethe prophesy of yethe book sweet in yethe Prophets mouth are yethe state of yethe true Church is more fully & distinctly described then ytthat of yethe fals ones. In ytthat of yethe same book bitter in his belly yethe fals Churches & erring kingdoms are described at large, & yethe state of yethe true Church only glanced at; but both being prophesies of yethe same book, & yethe first an introduction to yethe last, yethe Churches of yethe same times regions and kingdoms are prophesied of in them both.

Some Those Some interpret yethe words ὅταν τελεσωσι not when they shall finish their prophesy, but when they shall perform it, & so make them ly dead all yethe time of their prophesying in sackcloth. The interpretation is hard & yet may deserve some consideration. For The persons spoken of in yethe Apocalyps being not single personsbut bodies of men, killing every where in this prophesy taken not in a litteral sense for killing of single persons, but in a mystical one for dissolving those bodies: & so killing these two Churches is dissolving their Ecclesiastical government, & dispersing their people. When they were thus when they were thus dead mystically dead they were in yethe same state wthwith yethe old Prophets in Israel in yethe worship of yethe two calves, and therefore in allusion to yethe Prophets & holy men of those times they are here fitly represented by men prophesying. And to express this yethe better, they are said to be in yethe funeral habit of sackcloth (black as hair Apoc. 6.12) all yethe time they prophesy, & to be not put in graves, but seen of them ytthat dwell on yethe earth all yethe time they are dead. During the 42 months ytthat yethe nations trod under foot yethe holy city, they worshipped in yethe outward Court, ytthat is, had yethe outward face & form of a Church, & yethe saints who were expelled yethe outward Court & worshipped all ytthat time worshipped only in yethe outward Temple were in a state of dissolution & death as to Ecclesiastical government & polity. And after they were once thus killed they were not so capable of being mystically killed again while 83 75 while their prophesy in sackcloth casted. The witnesses were might be better able to torment yethe nations before they put on sackcloth then at any time afterward, & yethe Nations more likely to rejoice at yethe first mystical killing of yethe witnesses, & to continue rejoicing all yethe time they were in sackcloth then to begin to rejoice at any time afterwards. So long as yethe Kings of yethe earth lived deliciously wthwith yethe whore & yethe Nations drank of yethe wine of her fornication, so long they rejoiced & made merry at yethe death of yethe witnesses. Their being witnesses in sackcloth & martyrs unburied may be signified by one & yethe same word μαρτυρες & so may will be taken for one & the same thing.

And thô in allusion to Christ crucified in yethe streets of yethe great city they are said to prophesy 1260 days or three years & am half, & lye dead only three days & an half, yet may these days be really equall to yethe years. For Christ calls his life time his day (Ioh. 5.56) & Iob yethe life time of yethe wicked his day Iob 15.20, & Ieremy interprets yethe day of the visitation of Babylon to yethe time thereof, Ier.50.27, 31 & in yethe Psalms yethe day of temptation in yethe wilderness is interpreted to be forty years Psal. 95.8, 9, 10, & Ezekiel calls yethe time of Iuda's prosperity yethe day of their pride Ezek. 16.56, & yethe time of Iuda's captivity & distress is called yethe day thereof Obad. 11.12, 13, 14. Lament. 1.12, & latter times are frequently called yethe latter days, & the time of judgment the day of judgment & so I take yethe sevensix days in yethe creation of yethe world to be put mystically for sevensix long times whether those times be six thousandsthousand years as yethe Tyrrhenian historian in Suidas (in voce Τυ᾽ρρ῾ηνια) affirms, or of other lengths. For yethe history of yethe creation is not in all things litteral. In ytthat Paradise yethe flaming sword & yethe trees of life & knowledge may be as much figurative descriptions of something we now understand not, as yethe tree of life is in yethe Paradise to come: & in a parabolical description of yethe creation a day may be used figuratively as well as other things are. How three natural days & an half are too short a time for those of yethe peoples & kindreds & tongues & Nations to see yethe dead bodies of yethe witnesses in yethe streets of yethe great city, & for those ytthat dwell in yethe earth to rejoice over them & make merry & send gifts to one another. These things require a longer time, & therefore three days & an half are here put for three times for three years & an half & consequently according to yethe language of Daniel & Iohn for three years & an half, for Daniel uses seven times for seven years (Dan. 4) & Iohn interprets a time times & an half to be 1260 days Apoc 12.6, 14, ytthat is three years and an half or so many days as yethe witnesses prophesy. [ And this [is still confirmed by yethe frequent use of a day for a yeare, as in Amos 4.4 where three days are in the Hebrew put for three years, in Isa. 61.2 & 63.4 where a day & a yeare are used one for another, in Num. 14.34. 76 where 40 days are made a type of 40 years, in Ezek 4.5, 6 where 40 days & 390 days are used as types of so many years, in Ionah 3.4 where some conceive yethe prophesy of 40 days to have been fulfilled at yethe end of 40 years, in Apoc 2.20 where a tribulation of ten days is put for a persecution of ten years, a persecution of ten days (if there were any so short) being too inconsiderable to be mentioned in this Prophesy. So also Suidas Grammaticus tells us ytthat yethe Egyptians on the contrary called a day a yeare. used days for years. And ytthat yethe three days & an half are so many times or years] may be gathered also from yethe analogy between yethe prophesy of yethe two witnesses & ytthat of yethe woman fed in yethe wilderness. For these, as true & fals Churches, are related by way of opposition. The time of yethe womans being fed in yethe wilderness is twice described. First they feed her there 601260 days, & then she is nourished there a time times & an half. illgblAnd so yethe time of yethe witnesses being in afflictions is twice described. First they prophesy in sackcloth (yethe emblem of mourning & death) 1260 days then they lye mystically dead above ground in yethe sight of men three days & an half. To yethe three times & an half in ytthat prophesy of yethe woman yethe three days & an half do answer in this of yethe witnesses. // Now yethe killing of these witnesses by yethe Beast in yethe beginning of their prophesying is described in yethe 13th Chapter of yethe Apocalyps. For the Beast in respect of his heads as sometimes taken in a large, for yethe whole dominion of both Dragon & Beast. Stricktly he is the kingdom of yethe sea, but by the instance of the two-corned Beast his worship is propagated into yethe earth & whore he kills both yethe Witnesses he is taken in a large sense for himself & his worshippers together. together. When yethe two Beasts were newly risen yethe one out of yethe sea, yethe other out of yethe earth, yethe latter made all yethe Authority of yethe first Beast before him, ytthat is not his civil & regal power in yethe sea, for yethe Dragon gave him ytthat power his authority in matters of Religion in yethe earth where yethe two horned Beast (a body Ecclesiastical) acted. This Beast made yethe authority of yethe other not within him but before him or in yethe adjacent region of yethe earth wchwhich lay as it were before his eyes. For he causeth yethe earth & them ytthat dwell therein (yethe inhabitants of ytthat earth out of wchwhich he rose & where he acted) to worship yethe first Beast whose deadly wound was healed (ytthat is to adore his authority in point of Religion to receive & worship his Gods & to commit spiritual fornication with him) And he doth great Miracles, so ytthat he maketh yethe fire (of excommunication & religious war) come down from heaven (of the regal throne) on ytthat earth in yethe sight of Men. And deceiveth them ytthat dwell on yethe earth by means of those miracles wchwhich he hath power to do (not within but) in yethe sight of yethe Beast, saying to them ytthat dwell on ytthat earth ytthat they should (assemble & by assembling) make an Image to yethe Beast wchwhich had yethe mortall wound by a sword & revived And he had power to give breath unto yethe image of yethe Beast ytthat yethe image of yethe Beast should both speak (as one of yethe heathen Oracles) and (by it's decree as by a sentence of divine authority) cause ytthat as in any 85 77 many as would not (by obedobeying ytthat decree commit idolatry &) worship yethe image of yethe Beast should be killed (ytthat is by yethe temporal sword of his worshippers in ytthat earth) illgblAnd he causeth all (in ytthat earth) both small & great, rich & poor, free & bond to receive a mark or sign in their right hand or in their foreheads & ytthat (through Excommunication no man might buy or sell save he ytthat had yethe mark or name of yethe Beast, (ytthat mark wchwhich yethe people in yethe Beast's kingdom had received before or ytthat name of blasphemy wchwhich was written upon yethe heads of yethe Beast, ytthat is yethe name of his fals Gods opposed to yethe Name of God & Christ written on yethe foreheads of yethe 144000 Saints on mount Sion) or yethe number of his name Χξστ, 666.

This is yethe religion & worship of yethe Beast & Image propagated by yethe fals Prophet into ytthat earth out of wchwhich he arose & yethe true Church in ytthat earth overthrown thereby. For those who were killed for not worshipping yethe Image of yethe Beast were yethe true Church of yethe Earth, because all the rest worshipped it, & since all were killed who would not worship that Image, their killing cannot be litteral least yethe true Church case, but must be understood mystically of dissolving yethe bodies Ecclesiastical of all their particular Churches by abrogating their government & outward form in every City & Town. For yethe time of their killing they were interdicted buying & selling, & appeared on Mount Sion wthwith yethe Lamb, & therefore were killed only mystically. Now all this was done before yethe sounding of yethe first Trumpet. For yethe plague of yethe first vial fell upon yethe Men who had received yethe Mark of yethe Beast & worshipped his Image, & is yethe same wthwith ytthat of yethe first Trumpet. When yethe servants of God were sealed in their foreheads, then did yethe worshippers of yethe Beast receive his mark by way of opposition, & this was (as we shewed) between yethe opening of yethe Seventh Seale & sounding of yethe first Trumpet. Whence you may understand ytthat those who are killed for not worshipping yethe Image are yethe remnant of the woman's seed whom yethe Dragon at yethe opening of yethe Seventh Seale went to make war upon, & ytthat their killing is performed in ytthat war, yethe two horned Beast propagating yethe worship of yethe other Beasts & his Image into yethe earth wchwhich is yethe Kingdom of yethe Dragon, & by excommunication causing yethe fire of ytthat war to come down from yethe throne in yethe sight of Men. Whence also you may understand ytthat those who are killed in this war are yethe Martyr Antypas. For Antipas was slain there where Satan dwelleth, ytthat is in yethe Dragon's kingdom & (as yethe signification of yethe word implies) is one Martyr for all or a single person put for all ytthat were killed. All yethe Apocalyptic persons 78 have their mystical bodies, & so Antipas has his, & therefore he is the true Church of yethe Dragon's kingdom mystically slain in yethe war of yethe Dragon. For his being conjoyned wthwith yethe Church of Pergamus & wthwith Salam, Balac & Balaam, ytthat is wthwith yethe woman, Dragon, Beast & fals Prophet, shews ytthat he has relation to yethe history of those four described in yethe 12th & 13th Chapter of yethe Apocalyps. Thus have you yethe Martyrdome of one of yethe Witnesses distinctly described, & yethe Martyrdome of them both seems to be comprehended in these general words ytthat it was given to yethe Beast to make war wthwith yethe saints & to overcome them, & power was given him over all kindred & tongues & Nations & all ytthat dwell upon yethe Earth shall worship him whose names are not written in yethe book of life. If any man hath an Ear let him hear. He ytthat leadeth into captivity shall goe into captivity. He ytthat killeth wthwith yethe sword must be killed wthwith yethe sword. Here is yethe patience & yethe ,faith of yethe Saints. By yethe extent of his power over all Nations in this war so a to cause all ytthat dwell upon yethe earth to worship him, yethe war is extended to yethe earth as well as to yethe sea & so takes in yethe Martyrdome of both witnesses, yethe Beast in yethe description of this war being taken in a general sense so as to comprehend yethe Beast & his worshippers or yethe whole dominion of both Beast & Dragon together; yethe people of yethe Dragon being yethe worshippers of yethe Beast, & in ytthat respect referred to this mystical body. And in their general sense yethe words here it was given to yethe Beast to make war wthwith yethe saints & to overcome them & he ytthat killeth wthwith yethe sword must be [in yethe end] killed wthwith yethe sword answers to yethe words in yethe 11th Chapter ytthat when yethe Witnesses shall perform their prophesy yethe Beast wchwhich ascendeth out of yethe Abyss, shall make war against them & shall overcome them & kill them. So then yethe witnesses are mystically slain before they prophesy in yethe mourning habit of Sackcloth, & this is yethe reason why their Martyrdome is described in yethe 12th and 13th Chapters of yethe Apocalyps rather then in yethe in yethe 17th & 18th; those conteining yethe rise, these yethe fall of yethe Apostacy.

The 144000 Saints on Mount Sion, in having yethe Name of God on their foreheads are opposed to those who received yethe mark of yethe Beast in their foreheads, & worshipped his Image, & therefore are yethe true Church wchwhich would not worship yethe image & was therefore mystically slain. These are they wchwhich are not defiled wthwith women, for they are Virgins Apoc. 14.4, ytthat is they are yethe Saints as many as are not defiled wthwith yethe Whore of Babylon, & therefore they signify 87 79 they signify yethe true Catholick Church in yethe reign of yethe Whore & her Beast & so are yethe two Prophets or Churches killed by ytthat Beast. Whence 'tis said also ytthat in their mouth iswas found no lye, ytthat is ytthat in teaching they do not deceive yethe people, (as yethe Prophetess Iezabel & yethe fals Prophet doth, whose people are therefore called lyars, deceivers & Sorcerers Apoc. 13.14, & 18.13, & 21.8 & 22.15) but are yethe true Prophets. These are they who were sealed out of all yethe twelve tribes, while yethe rest received yethe mark of yethe Beast, & therefore they are yethe whole true Church opposed to those unsealed signifying all yethe rest of yethe Church in Apostacy wchwhich tribes distinguished into yethe two tribes & ten tribes or Church of Iuda & kingdom of Israel, being alluded unto in the two horned Beast & ten horned Beast; yethe servants of God sealed out of them are in opposition to them distinguished into two Churches called yethe two Prophets or witnesses. The whole we told you was represented by yethe two Goats in yethe Fast, sealed in their foreheads by yethe two lots, yethe one inscribed To yethe Lord, yethe other to Azazel. This word Azazel signifies separation & departing away (as Bochardus derives (from yethe Arabic) & yethe departing here typified is from yethe faith to yethe worship of fals Gods. For such Gods (whether Ithe Idols or yethe Dæmons to wchwhich yethe Idols were dedicated) are in yethe scripture termed Goats Levit. 17.7. And some Iews tell us ytthat Azazel was yethe Name of one of yethe Princes of yethe Devils. Whence also some ancient Hereticks used it as yethe Name of an evil spirit & so do Conjurers to this day, & Iulian yethe Apostate took it for an evil Genius or Deus averruncus to whom yethe Scape Goat (as he thought) was offered by way of attonement. The wilderness into wchwhich this Goat was sent away was yethe wilderness of yethe Nations or Gentiles spoken of by Ezekiel Chapt. 20.25: wchwhich wilderness accordingly as yethe Beast is taken strictly for yethe dominion of yethe sea, or generally for yethe dominion of both earth & sea may be taken for one or both those regions. And whereas upon yethe departure of this Goat yethe other Goat was sacrificed, this denotes ytthat yethe sealed servants of God are sacrificed at yethe time of their sealing or presently after, ytthat is ytthat yethe two witnesses are mystically killed in yethe beginning of their prophesy. But whether their killing be complete before yethe sounding of yethe first Trumpet or not till sometimes after deserves further consideration.

And since yethe sealed servants of GodsGod, yethe measured spiritual Temple, those ytthat worship therein & yethe holy city of those worshippers are all one wthwith yethe two witnesses, & consequently yethe whole true Church in yethe times of 88 80 of yethe Seventh Seale is comprehended in those witnesses: its evident ytthat in these six persons, yethe Dragon & ten horned Beast, yethe two horned Beast & yethe Whore of Babylon & yethe two Witnesses (representing two collateral kingdoms with their Churches fals & true) yethe whole subject of yethe Prophesy, during yethe times of yethe seventh Seale, is comprehended.

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The seven churches are yethe Churches of yethe seven horns wchwhich renamed after the little horn had rooted up three of the ten.

Sect. IX The seven Churches day of Iudgment & world to come.

We explained above how yethe prophesy of yethe Seventh Seale was described seven times, first in yethe sealed & unsealed Israelites & the following Palmbearing multitude then in yethe seven Angels appearing & sounding their Trumpets, next in yethe mighty Angel roaring like a Lyon & in yethe following seven Thunders, afterwards in yethe measured Temple & two Witnesses, fiftly in yethe prophesy beginning wthwith yethe woman & Dragon in heaven & ending wthwith yethe Seven last plagues & pouring out the Vials of wrath, & lastly in yethe prophesy: of yethe Beast & whore of Babylon reigning in yethe wilderness. And these seven descriptions of yethe last times are sold , were yethe seven Churches of Asia to wchwhich yethe Epistles are sent, as I gather from yethe following reasons.

First they are to be accounted seven Churches. For yethe Church Catholick, as we have shewn, was at yethe opening of yethe Seventh Seale divided into two Churches both true & fals; & to express this division yethe Prophesy wchwhich was single & linear during yethe opening of yethe first six seales, because double in yethe Seventh being described first in the twelve Tribes of Israel & Palm bearing multitude, & then in yethe seven Angels appearing & sounding their Trumpets. These are yethe two first Churches wchwhich repeated in yethe Prophesies of yethe seven Thunders & two witnesses make four, & three of these repeated in yethe general interpretation make seven. The first Church is the twelve tribes of Israel together wthwith yethe 144000 servants of God sealed out of them, the second is the saints whose prayers the Angel offers wthwith incense upon the golden Altar, the third is the mystical body of the mighty Angel standing upon the earth & sea, the fourth is the measured Temple of God & they that worship therein, the fift is the woman flying into yethe Wilderness together with the remnant of her seed, the sixt is the temple of the tabernacle of yethe testimony in heaven O out of which the seven Angels come wthwith the vials of wrath, the seventh is the Church of the saints & martyrs wthwith whose blood the Whore is drunken & whoafter yethe fall doth called the Lamb's wife wchwhich after the fall of Babylon doth make her self ready for marriage.

Secondly it is to be considered ytthat Asia signifies mud or earth & ytthat mountains are yethe type of Cities & Temples. And in this respect yethe seven Cities & Churches of Asia may typifie yethe sevenfold Church of yethe whole earth in yethe last times & be accounted seven mountains opposite to seven mountains on wchwhich yethe whore sitteth in those times.

Thirdly yethe Angels of yethe Church to wchwhich yethe Epistles are sent are yethe seven Angels wchwhich sound yethe Trumpets & pour out yethe Vials, & therefore yethe Epistles respect yethe times when those Angels appear, ytthat is yethe times of yethe Seventh Seale, & are sent to yethe Churches of Asia wchwhich those are yethe Angels. In yethe prophesy of yethe first Church four of those Angels appear holding yethe four winds, in yethe second they appear all seven & sound their Trumpets, in yethe third yethe plagues of their Trumpets are repeated in yethe seven Thunders. In yethe fourth yethe two Prophets execute yethe 82 plagues of their Trumpets & so are in their stead. For yethe seven Angels are yethe spirit of prophesy & prophesy in those Prophets. In yethe fift yethe Lamb appears on Mount Sion whose seven Eyes are yethe seven Angels. In yethe sixt yethe seven Angels pour out yethe seven Vials. In yethe last one of yethe seven Angels shews Iohn yethe Visions in yethe wilderness. The seven Churches are ready but one & yethe same Church Catholick seven times described & therefore 'tis no wonder if all yethe Angels be sometimes to be wthwith in all one of yethe Churches. For so also are all yethe seven stars & seven spirits of God to be met wthwith in one of the Epistles. Yet there is some analogy between yethe several Angels & yethe several Churches. For yethe Angels of yethe first four Trumpets wchwhich hold yethe four winds answer to yethe first four, Churches in yethe prophesy of yethe Seales & Trumpets & yethe Angels of yethe three wo-Trumpets answer to yethe three last Churches in yethe prophesy of yethe eaten Book wchwhich was litter in yethe Prophets belly.

Fourthly it is to be considered ytthat yethe seven Angels are yethe spirit of prophesy & do prophesy in yethe Prophets of yethe laines & ytthat their prophesy is yethe priest Ezekiel. As yethe seven one Church seven times described so their Angels are yethe one one spirit seven times repented. For they are yethe seven Spirits & for yethe throne from whom Iohn wishes grace to yethe Churches & grace is given by no Spirit inferior to yethe Holy Ghost Whence in Epist ad Himesium, c. 1. same purpose. Pope Siricius calls ytthat holy Ghost spiritum septiformem, & others have written to the same purpose. They are yethe spirit which speaks to yethe Churches in every Epistle. For Christ sends yethe Epistles to yethe seven Angels to be communicated or preached by them to their Churches, & in every Epistle commends yethe Churches to hear their Angels: He ytthat hath an ear let him hear what yethe Spirit saith unto yethe Churches. This Spirit is most most certainly yethe Holy Ghost, & therefore by a sevenfold appearance & repetition of his name is called yethe seven Spirits or Angels. For they are yethe seven Lamps interpreted in ZacharZechar. in these words: Not by might nor by power, but by my Spirit saith yethe Lord. Zech. 4. They are ytthat Angel or Messenger wchwhich Christ sent to sheweshew Iohn yethe Revelation wchwhich God had given unto him. For yethe Angel wchwhich shewed Iohn these visions (Apoc. 22.8 & 19.10) is called one of yethe Seven Angels Apoc 17.1 & yethe other six are yethe same wthwith him because Christ sent no more Angels then one. Now this Angel must needs be yethe Holy Ghost, because he shewed Iohn this Prophesy, & 'tis yethe Holy Ghost by whom all Prophesy is given. 'Twas by yethe operation of this Angel ytthat Iohn was in yethe Spirit on yethe Lords day, & none but yethe holy Ghost could put Iohn in yethe Spirit. 'Twas this Angel who in yethe form of yethe Son of 91 83 of Man dictated yethe Seven Epistles to Iohn, & of whom 'tis said in every Epistle, He ytthat hath an ear let him hear what yethe Spirits saith unto yethe Churches. 'Twas this Angel of wchwhich Christ saith: I Iesus have sent mine Angel to testify unto you these things in yethe Churches & yethe Spirit & the Bride say come Apoc. 22. This Angel is yethe Spirit joined wthwith Christ yethe bride in testifying to yethe Churches & of whose Testimony 'tis said: He ytthat hath an Ear let him hear what yethe Spirit saith unto yethe Churches. 'Twas this Angel of whom Iohn saith, The Lord God of yethe illgblHoly Prophets hath sent his Angel to shew unto his servants yethe things wchwhich must shortly be done, wchwhich is as much as to say, The Lord God who heretofore sent his Spirit to yethe Holy Prophets hath sent yethe same Messenger to his Prophet Iohn to shew unto his servants things to come. The Holy Ghost could appear in yethe form of a Dove or of cloven Tongues & by consequence in any form, as in yethe form of a Man or of seven Men together, & in ytthat respect he might be called the seven Spirits & seven Angels or any one of yethe seven When he inspires the Prophets wthwithout appearing to them he is called yethe Spirit & when he appears in yethe form of a man he is usually termed an Angel. As this Angel received yethe Prophesy of Christ & was sent wthwith it from him to Iohn, so yethe Comforter yethe Spirit of truth spake not of himself, but what he heard, ytthat he spake & was sent by Christ to yethe Apostles to shew them things to come. He received of Christ & was sent by Christ to shew it to yethe Apostles Iohn 16 & in respect of his mission is properly called an Angel or Messenger For an Angel Αγγελος signifies nothing els then a Messenger. So Christ as he is sent by yethe Father is sometimes called an Angel, & so yethe old Prophets sometimes call yethe Spirit by wchwhich they spake an Angel 1 King. 13.18, 2 King. 1.3, 15, Iudg. 5.23. And yethe Angel of yethe Lord wchwhich appeared to appeared to Philip Acts 8.26 is afterwards called yethe Spirit of the Lord vers 29.39. And in yethe first six Chapters of Zechary yethe Spirit by wchwhich he prophesyed is called an Angel; & in 2 Esdras 7.60 the Archangel Uriel (so called 2 Esdr. 4.36 & one of yethe seven) saith They believed not Mose, nor yet yethe Prophets after him, no nor me wchwhich have spoken unto them. And in Tobit one of yethe seven saith, I am Raphael When thou didst pray & Sarah thy daughter in law, I did bring yethe remembrance of your prayers before yethe holy one; I am Raphael it one of yethe seven holy Angels wchwhich present yethe prayers of yethe saints (yethe office of none under Christ besides yethe Holy Ghost) & go in & out before yethe glory of the holy one Tob. 12. And so yethe prophetick Spirit by whom Daniel prophesyed is called yethe Angel Gabriel, I will shew thee saith thy Angel ytthat wchwhich is noted in yethe Scripture of truth, & there is none ytthat holdeth wthwith me but Michael your Prince. Michale yethe Prince of God's people (both in Daniel & the Apocalyps) is Christ, & therefore yethe Angel who saith there is none 92 84 ytthat holdeth wthwith me in Matters of prophesy, but Michael, can be no Spirit inferior to yethe Holy Ghost. As God gave Christ yethe Revelation & he sent his Angel wthwith it to Iohn, so God nev 'tis an universal rule ytthat God never speaks to us immediately by himself but always by his Son (whence his Son is called yethe word of God) & his Son sends his Messenger or Angel yethe Spirit to reveale to yethe Prophets what he receives of his Father: & besides these two Christ & yethe Holy Ghost there are none other ytthat hold together in Matters of Prophesy. For otherwise it could not be universally true (as it is) ytthat all prophesy is by inspiration of yethe holy Spirit 2. Pet. 1.21, & ytthat there is but one prophetick Spirit. Now yethe Prophesies of Daniel & Iohn are of a kind, & yethe Angel wchwhich shewed them appears in yethe same form & shape to both yethe Prophets: whence you may know him to be yethe same prophetick Angel in both cases, & consequently ytthat yethe Angel who was sent to Iohn is ytthat spirit who alone holds wthwith Michael yethe Prince of God's people in matters of prophesy. As yethe Seven Angels & yethe Seven Spirits are words of yethe same signification, so are a prophetick Angel & a prophetick Spirit, & yethe last is yethe proper Name of yethe Holy Ghost. If all Prophesy be of yethe Holy Ghost much more those of Daniel & Iohn wchwhich are yethe principal & especially ytthat of Iohn who expressly saith, he was in yethe Spirit, & therefore yethe Angel, who was sent by Christ to show it him, & by whose influence he was in yethe Spirit, can be no other then yethe Spirit of Prophesy. Nor is there any other representation of yethe holy Spirit in all yethe Apocalyps then by this Angel & by the Seven Spirits or Angels & types yethe Seven Lamps & seven eyes of yethe Lamb. So then yethe holy Spirit being this Angel, & he being one of yethe Seven Angels or Spirits, & consequently all of them in a sevenfold appearance, yethe office of yethe Seven Angels is not only to sound yethe Trumpets & pour out yethe Vials, but also to prophesy in yethe Churches all yethe time of their appearance. For during all yethe time of their appearance yethe true Church (in whom they prophesy) is represented by two witnesses prophesying, & the office of yethe witnesses is not only to prophesy, but also to execute yethe Iudgments of yethe Trumpets & Vials in smiting yethe Earth with all plagues as often as they will. They are yethe mystical body of yethe Angels; & therefore have yethe same office, & do yethe same things, & by their office yethe office of yethe Angels is known wchwhichis to prophesy as well as to smite yethe earth wthwith plagues. Now yethe prophesy of yethe Seven Angels is yethe seven Epistles. For therefore are they written to the 93 85 Angels ytthat they should teach them to yethe Churches, & yethe Churches are commanded in every Epistle to hear yethe Spirit. These epistles therefore represent yethe prophesying of yethe Seven prophetick Angels in their mystical body yethe prophetick part of yethe Catholick Church signifyed by yethe two Prophets. That Angel is yethe Angel of ytthat Church, because ytthat Church is his mystical body: & that Church seven times repeated becomes yethe seven Churches described above, wchwhich therefore are yethe seven Churches of yethe Angels to wchwhich yethe Epistles are sent.

In yethe fift place it is to be considered ytthat in yethe seven Epistles together wthwith yethe morning & evening Sacrifices yethe dayly worship of yethe Iews is alluded unto, & yethe worship of Christians signifyed, & ytthat yethe description of this true dayly worship is opposed to yethe fals worship exercised by yethe fals Churches in yethe times of yethe Seventh Seale, and therefore relates to those times. This dayly worship consisted in preaching, praying, & praising God whereof yethe preaching is prefigured by yethe seven Epistles as was explained in yethe beginning, & therefore yethe Epistles are a type of preaching yethe Gospel in yethe times of yethe Apostacy, wchwhich times are those of yethe Seventh Seal & for ytthat reason they are sent to yethe Churches of those time. Those are yethe times of prophesying (as is signifyed by yethe prophetick Angels then appearing, & by yethe book of prophesy then open in yethe Angels hand, & by Iohn eating yethe book to prophesy again to yethe Nations, & by yethe two prophesying witnesses) & this preaching is ytthat prophesying.

Sixtly it is to be considered ytthat yethe seven Epistles allude to the dressing of yethe Lamps, & ytthat they were dressed at yethe time of yethe morning incense five of them immediately before yethe incense was offered & two afterwards. Now presently after yethe opening of yethe seventh Seal, when yethe Seven Angels of yethe Churches appear wthwith their Trumpets, this incense is offered, & no where els in all yethe Apocalyps, and therefore yethe dictating of yethe Epistles to yethe Angels must respect ytthat very time of incense, & those very Angels then appearing. As yethe dressing of yethe Lamps preceded yethe morning Sacrifice, & was a part of yethe dayly worship described in yethe beginning it may indifferently respect all times, because yethe dayly worship is perpetual, & for yethe reason above it respects yethe times of yethe Seventh Seal in general: 94 86 As it is conjoyned wthwith yethe time of incense 'tis limited yethe time of incense immediately following yethe appearance of yethe Seven Angels, & therefore upon their first appearance is to be incense ytthat the Epistles are written to them & sent to yethe Churches.

Sevently it is to be considered observed ytthat what is declared openly in yethe beginning of yethe Apocalyps in these words The revelation of Iesus Christ wchwhich God gave unto him to shew unto his Servants things which must shortly come to pass; & he sent or signified it by his Angel unto his Servant Iohn; who bare record of yethe word of God. Iohn to the seven Churches &c is repeated several times afterwards: as in yethe last Chapter in these words The Lord God of yethe holy Prophets sent his Angels to shew unto his Servants things wchwhich must shortly be done, & again in these I Iesus have sent mine Angel to testify unto you these things in yethe Churches, ytthat is in yethe Seven Churches. Also in yethe prophesy of yethe Seven Epistles 'tis repeated by yethe Son of Mans dictating or inscribing yethe Epistles to yethe Seven Angels of yethe Churches & sending them by unto yethe Churches & commanding him ytthat hath an ear to hear what yethe Spirit saith to yethe Churches. These seven Angels (as hath been shewed) being ytthat signifyed yethe Revelation to Iohn & by Iohn to yethe Churches. illgblAnd again it is repeated in yethe prophesy of yethe Seales & Trumpets & yethe Lamb's receiving yethe book of prophesying of yethe hand of him ytthat sat upon yethe Throne & opening yethe Seales thereof & read it & holding it open while he roared like a Lyon, & yethe Seven prophetick Thunders (answering to yethe voices of yethe Trumpets of yethe seven Angels & in some respect to yethe voices of yethe Son of Man dictating yethe Seven Epistles) had uttered their voices & then giving it Iohn to prophesy again out of it before many Nations. So then yethe prophesies of yethe Son of Man dictating yethe Epistle to Iohn and sending him with them in a book to yethe Churches is analogous & Synchronal to yethe prophesy of yethe Son of Man to prophesying to Iohn in yethe voices of a Lyon, & of yethe Seven Thunders, & sending Iohn wthwith yethe book in his belly to prophesy before many Nations. The Son of Man appears in yethe same glorious shape in both cases, & 'tis yethe same book in both cases. For yethe book wchwhich yethe Son of Man held open in his hand alludes to yethe book of yethe Law, & signifies yethe book of yethe Revelation thereof, & yethe book in wchwhich yethe Epistles were written by Iohn & sent to yethe Churches is also yethe book of yethe Revelation. This Revelation wchwhich Christ received of God is twice described: 95 87 first in yethe seven Epistles, & then again in yethe prophesy of yethe Seales and Trumpets wthwith its interpretation: & each of these descriptions is yethe whole Revelation & signifies yethe whole contents of one & yethe same Book. I speak not of yethe Letter but of yethe Sense & substance of yethe Prophesy. These Epistles therefore being written by Christ to yethe Angels of yethe Churches of vertue of ytthat revelation, wchwhich God gave unto him & sent by Iohn to yethe Churches must be dictated & sent to yethe Churches after Christ had received yethe book of that revelation of God, & opened yethe Seales thereof to read yethe contents, & consequently after yethe opening of yethe Seventh Seale. While yethe book was in yethe hand of God 'tis said ytthat no Man was worthy to open & to read yethe book or to look thereon. The Lamb took yethe book, ytthat he might open yethe book in order to read it, & before he had opened it he could not read it, & dictate yethe Epistles to yethe Churches out of yethe Revelation thereof. There were indeed certain visions appeared at yethe opening of yethe first Six Seales, but no reading of yethe Revelation nor dictating out of it could be before yethe Seales were opened. When Christ had opened yethe book, then he dictated yethe revelation thereof to yethe Angel wchwhich he sent to Iohn or, wchwhich is all one, then he dictated yethe sevenfold prophesy of yethe Epistles to yethe Seven Angels of yethe Churches, & when he gave Iohn yethe open book to eat & by vertue of it to prophesy before many Nations, then he sent Iohn wthwith yethe revelation thereof to yethe Seven Churches in yethe form of Epistles, & both these things (yethe first appearing of yethe Son of Man with yethe book open in his hand, & yethe giving Iohn yethe book to eat & prophesy out of it to yethe Nations or Churches immediately followed yethe time of yethe opening of yethe last Seale.

It being thus manifested ytthat yethe Seven Epistles are sent to the Churches of yethe times of yethe Seventh Seale, & by consequence to yethe Seven Churches of those times described above; in confirmation thereof I shall add but one more consideration. In calling yethe two Churches two Candlesticks & two olive trees, yethe prophesy of Zechary concerning yethe Candlestick & two olive trees is plainly alluded unto. Now ytthat Candlestick had seven Lamps like ytthat Candlesticks in yethe Temple, & for this reason we are to conceive yethe two Candlesticks to have each of them seven lamps & there is yethe same reason of all yethe Seven Candlesticks, because they spring 96 88 from yethe multiplyed types of yethe two as was explained in yethe first of these arguments. And this is Now these lamps, in every candlestick are thus represented. In yethe beginning or head of yethe Epistles to yethe first & fift of yethe Churches are set down the seven stars & seven Spirits of God. In yethe beginning of yethe second & sixt Churches appear yethe Seven Angels. They appear also in the beginning of yethe seventh when one of yethe seven Angels leads Iohn into yethe wilderness. The third Church is a repetition of yethe Second, & yethe seventh a commentary upon yethe fourth, & these two yethe third and fourth are most properly yethe two Candlesticks as was explained above. And thus by yethe sevenfold light in yethe head of each Candlestick, yethe seven Candlesticks are known, & these Candlesticks are the seven Churches. The whole Church hath seven lights, & ever Candlestick is yethe whole or at least one of yethe two Witnesses which in a large sense may like yethe Dragon & Beast whose Churches they are) be taken for yethe Whole. But as yethe Angels & Churches are numbred in order every Angel hath his Church.

So then yethe Apocalyps consists of three main parts yethe Prophesy of yethe Seales & Trumpets wchwhichis yethe middle part yethe interpretation thereof wchwhich is yethe last part, & yethe prophesy of yethe Seven Epistles wchwhich is introductory to yethe other two & respects them both those two together making up yethe Seven Churches to wchwhich yethe Epistles are sent. And all three parts respect yethe last times or times of yethe Seventh Seal; yethe times of opening yethe Seales of yethe book being only introductory to the times of yethe book opened. And as yethe dressing of yethe Lamps in the Temple was partly to make them burn clearer & partly to supply them wthwith what oyl was wanting so yethe design of these Epistles is partly to illustrate yethe prophesies of yethe Seven Churches & partly to supply what ever is wanting in them yethe Epistles answering to yethe Churches in yethe order they are named. For by comparing yethe Epistles wthwith their corresponding Churches you will plainly see ytthat what is mainly wanting in yethe prophesy of every Church is supplied in yethe Epistle to ytthat Church: so ytthat yethe Epistles are as necessary to yethe lights of their Churches as oyle to a Lamp, & both must be conjoyned to make one complete prophesy.

In yethe prophesy of the first Church there appeared but four of yethe Seven Angels, & 'tis not said upon what occasion a certain number are sealed out of all yethe Tribes, nor what became of yethe unsealed multitude or what was their conditions: but in yethe Epistle to this Church tall these things are supply'd by yethe 97 89 seven stars in yethe right hand of yethe Son of God, & by describing a great conflict between yethe Church & a sort of fals Teachers termed fals Apostles & Lyars & Nicolaitans, & by yethe removal of yethe Candlestick out of its place because she had forsaken her first love. When all yethe Tribes Unto yethe Angel of yethe Church in Ephesus (ytthat is in a state of commotion & remissness) write, these things, saith he, who holdeth yethe seven stars in his right hand. I know thy works & thy labour & thy patience & how thou canst not bear them wchwhich are evil, & thou hast tryed them wchwhich say they are Apostles (ytthat is teachers or Prophets sent from God Christ) & are not, & hast found them lyars (ytthat is fals Prophets:) & hast born & hast patience, & for my names sake hast laboured & hast not fainted. Nevertheless I have something against thee because thou hast left thy first love. Repent or els I will come unto thee quickly & remove thy Candlestick out of its place. But this thou hast ytthat thou hatest yethe deeds of the Nicolaitans, ytthat is of spiritually fornicating Christians, yethe idolatrous disciples of those fals Prophets Apostles against whom thou labourest, & who for their committing spirituall fornication wthwith yethe whore of Babylon are represented by those carnally fornicating Christians the Nicolaitans. When all yethe Tribes excepting yethe sealed servants of God were left unsealed & received yethe Mark of yethe Beast or as is exprest in yethe interpretation / When yethe woman fled into yethe wilderness & the Dragon made war upon yethe remnant of her seed then was yethe Candlestick of this Church The Lamb took This conflict of yethe Church wthwith these Apostates is also obscurely hinted in yethe signification of yethe Names of yethe twelve Tribes out of wchwhich yethe 144000 are sealed. For 'tis not without a meaning ytthat those Tribes are there represented in such an order as is no where else in Scripture to be met wthwith yethe Sons of yethe mistresses & handmaids in mixed, no regard had to yethe order of their birth or habitation, & besides Dan & Ephraim omitted, & for them Levi & Ioseph inserted. All wchwhich seems to be done to make up the following sentence by interpretation of yethe Names thus noted by Mr. Mede.

Iudah – – –confiteturReuben – – –intuendo filiumFideliumGad – – – –CœtuscultusAser – – –benedictus
NephthalimLuctantur [cum]Manasses – –ObliviscentibusLuctaSimeon – – –Obedientiam
Levi – – – – –Adhærentibus [sc fidei]Issachar – –MercedemZebulum – –habitaculi [sc. æterni]Prœmium.Ioseph – – – –adijcietBenjamin – –filius dextrae.
98 90

At length in this conflict, it is to be conceived ytthat when all yethe Tribes, except a few sealed servants of God were left unsealed or as is exprest in yethe Interpretation, when yethe woman fled into yethe wilderness, & all men were compelled to receive yethe mark of yethe Beast, then was yethe Candlestick of this Church by yethe preailingprevailing of yethe fals Apostles removed out of its place.

In yethe prophesy of yethe Second Church, yethe times are described to yethe end of yethe sixt Trumpet, but yethe sounding of yethe seventh together wthwith yethe great tribulation out of wchwhich yethe Church at ytthat time comes, is there omitted & in yethe Epistle to this Church yethe defect is thus supplied. Unto yethe Angel of yethe Church in Smyrna [ytthat is in bitterness of affliction. For so Smyrna signifies] write, These things saith yethe first & yethe last, wchwhich was dead & is alive [& so is a type of yethe Martyrs, both the first wchwhich are the two witnesses the first fruit unto God, & the last wchwhich suffer in the great tribulation:] I know now to suffer] I know thy works & tribulation & poverty (but [in grace] thou art rich) & I know yethe blasphemy [ytthat is idolatry] of them who say they are Iews & are not but are yethe Synagogue of Satan [ytthat is who profess themselvs Christians & are not but are yethe Church of the Dragon represented by yethe two horned Beast or fals Prophet] Feare none of these things ytthat thou shalt suffer [under this persecuting Synagogues] Behold yethe Devil [ytthat is yethe persecuting Ægyptian Dragon] shall cast some of you into prison ytthat ye may be tryed & ye shall have tribulation ten days [ytthat is a persecution ten prophetick days wchwhich are so many years] Be thou faithfull unto death & [at yethe sounding of yethe seventh Trumpet] I will give the a crown of life.

The prophesy of yethe third Church is wholly sealed up & therefore in yethe Epistle to ytthat Church 'tis supplied by a complete description of the whole. For there the Church in Pergamus is said to dwell where Satan hath his throne, & to have hold fast yethe faith in those days when Antipas was Gods faithful witness, who was slain amongst them in yethe kingdom of yethe persecuting Satan; & to have those ytthat hold yethe doctrine of Balaam who taught Balac to cast a stumbling block before yethe Children of Israel, to eat things sacrificed unto Idols & to commit fornication, & is exhorted to repent least Christ come unto her & fight against them wthwith yethe sword of his mouth, & they ytthat overcome these temptations to fornication are promised yethe hidden Manna & a white stone wthwith a new Name. All wchwhich plainly answers to yethe Woman in heaven where yethe Dragon ytthat old serpent called yethe Devil and Satan hath his abode (Apoc. 12.1, 3, 9) & to her holding fast yethe faith in those days when yethe Dragon persecuted her, & went to make 99 91war wthwith yethe remnant of her seed, who had yethe testimony of Iesus Christ, ytthat is who were his faithful witness Apoc 12.13, 17) being killed for not worshipping yethe Image of yethe Beast (Apoc. 13.15) & to those Apostates who hold yethe doctrine of yethe two horned Beast ytthat fals Prophet (as he is afterwards called) who taught yethe men ytthat dwell on yethe earth, yethe worshippers of yethe Beast, to make an Image to him for all men to worship, & to yethe Whores committing fornication & ytthat in yethe wilderness where yethe Church was fed wthwith yethe sword of his mouth Apoc 19, & to yethe following reward of those who do not worship yethe Beast & his Image, namely their being made Priests to God & reigning wthwith Christ Apoc. 20.

Πέργαμον in yethe aa Suidas in Πέργαμον Ionic dialect signifies in general a city and so may be taken for yethe great city so often mentioned in this prophesy. It signifies also any city & lofty structure & in either sence the Church & Satan in Pergamus answer to yethe Woman & Dragon in heaven. For seing yethe Dragon is in to be yethe old Serpent called yethe Devil & Satan we are every where in yethe Apocalyps by yethe Devil & Satan to understand yethe Dragon. Hereafter we shall shew ytthat illgblthe kingdome of this Dragon was really founded in Pergamus. Antipas, as yethe name imports is yethe type of all yethe witnesses or Martyrs slain in ytthat persecution by Satan & answers to yethe seed of yethe woman who have yethe testimony of Iesus Christ (Apoc 12.17) ytthat is are his witness. Then yethe Dragon goes to persecute in those days when he had been persecuting yethe woman, & their Martyrdome is a little after described Apoc. 13, 15 & said to be done for not worshipping yethe image of yethe Beast, ytthat is, for not following yethe doctrin of Balaam. This Prophet counseled Balac to entice Israel to yethe worship of his Idol Baal Peor Num. 31.16, & so answers to yethe fals Prophet who said to yethe men ytthat dwell on yethe earth ytthat they should make an Image to yethe Beast. And Balac yethe King answers to yethe crowned Beast, & those of yethe Church of Pergamus who commit fornication, suppose wthwith yethe confederate Kings Moab & Midian, & eat sacrifices offered to Baal Peor, answer to yethe whore committing fornication wthwith yethe Kings of yethe earth, and 100 92living deliciously wthwith them & to yethe peoples worshipping yethe Images of the Beast. For this fornication called also yethe doctrine of yethe Nicolaitans is here made a type of spiritual fornication or idolatry. For seeing Christ here threatens those who held their doctrine to fight against them wthwith yethe sword of his mouth, if they repent not, they cannot be yethe old Nicolaitans long since ceased, but must be such a sort of Men as he is at length to fight wthwith against wthwith ytthat sword, ytthat is worshippers of yethe Beast & his Image Apoc 19.19, 20, 21, or rather they must be ytthat generation of men he then fights against. For prophetical threats of Iudgment to those who repent not are always predictions ytthat yethe judgment to those who repent not are always predictions ytthat yethe judgment shall for want of repentance come to pass upon some or all yethe people threatened. Ψηρος signifies little stone such as they cast accounts wthwith, & is used for yethe stones by wchwhich Iudges in Courts of Iudicature & in yethe Agones gave their votes & sentence, & is thence put sometimes for yethe suffrages themselvsthemselves. In Courts of Iudicature yethe stones were white and black, yethe first for absolution, yethe other for condemnation. In yethe Agones a white stone was given yethe victor with his name & yethe reward or prize he was to receive write upon it; & this is alluded to here in giving such a stone to him ytthat overcometh. The new name here seems to allude to a new title of honour, such as ytthat of Iudge, Lord, Duke, Priest, Prince, King. For so yethe name written on yethe garments of yethe Rider on yethe white Horse is expounded to be King of Kings & Lord of Lords & yethe word of God. Apoc. 19. And so Isaiah (Ch. 62.4) to express yethe new reign of Ierusalem after her return from captivity, saith she shall be called by a new name, & shall be a crown of glory in yethe hand of yethe Lord, & a royal Dyadem. So then yethe white stone denote yethe judging & rewarding yethe Saints & making them Kings & Priests to God (Apoc. 1.6) a name wchwhich no man knows yethe vertue of but he ytthat receives it. And here it being promised to him who overcometh in yethe conflict wthwith Balaam & Balac, ytthat is who doth not commit fornication wthwith him nor eat things sacrificed to his Idols, it refers to yethe reward of those who do not worship yethe Beast & his Image described in Apoc. 20.4, 6, namely ytthat they shall in yethe first resurrection be made Priests to God & Christ & reign wthwith him. And thus in this short Epistle to yethe Church of 101 93Pergamus is yethe whole Summ of yethe Apocalyps elegantly comprehended, namely yethe woman & Dragon in heaven, yethe remnant of her seed and their persecution by yethe Dragon, yethe Beast, fals Prophet, worship of the Beast & his Image, fornication wthwith yethe Whore in yethe wilderness, final destruction of yethe fornicators by yethe sword coming out of yethe mouth of yethe River on yethe white horse, & yethe following reign of yethe Saints with Christ.

In yethe prophesy of yethe third fourth Church yethe Angel's setting his fiery feet on yethe earth & sea is a sufficient insinuation ytthat his feet do there signify something: namely yethe two Churches of yethe last times in a state of persecution. For yethe species of fire is a type of war upon yethe Churches. To impress yethe like signification upon yethe same Angel's feet in yethe prophesy of yethe fourth Church. The Epistle to ytthat Church begins thus. To yethe Angel of yethe Church of Thyatira (ytthat is in Martyrdome) write These things saith yethe Son of God who hath his eyes [yethe Angels of yethe two Churches] like unto a flame of fire, & his feet [yethe two Churches] like unto Calcholimium [ytthat is, as is expressed above Chap. 1.15) like molten Mettal amber as if they burned in a furnace] I know thy works & thy charity & service & faith & thy patience & thy works & yethe last [in yethe great & final tribulation] to be more then yethe first [at the calling of yethe Witnesses beginning of yethe apostasy] In yethe Prophesy of yethe fourth Church there is also wanting yethe whore upon yethe back of yethe Beast who there makes war upon yethe Witnesses: & to supply this defect yethe Whore is described in yethe Epistle to this Church, by yethe name of yethe woman Iezabel, & yethe Beast & Kings of yethe Earth by them ytthat commit adultery wthwith her. This Iezabel as a Prophetess teaches & seduces Gods servants to commit fornication, & to eat things sacrificed to Idols, & therefore her fornication is spiritual. In being called Iezabel she is a Queen like yethe whore of Babylon, & her reign lasted a long time. For Christ saith, I gave her space to repent of her fornication & she repented not. Then comes her judgment, Behold I will cast her into a bed [of everlasting torment ]for her bed of pleasure] & them ytthat commit adultery wthwith her into great tribulation except they repent of their deeds. And I will kill her Children with [yethe Second] death, & all yethe Churches shall then know [by the manifestation of yethe secrets of yethe hearts of her & her lovers and Children at my coming to judgment] ytthat I am he wchwhich searcheth yethe reins & yethe hearts, & [at ytthat time] I will give unto every one of you 102 94according to his works. This lofty & majestick description of yethe judgment of yethe Whore & her lovers at yethe last day so as to make her an example before all yethe Churches, shews ytthat she is no single person but a very great Ecclesiastical body of spiritual fornicators. But unto you I say & unto yethe rest of Thyatira as many as have not this doctrine [of committing fornication wthwith ZecIezabel & eating things sacrificed to Idols] & wchwhich have not known yethe depths of Satan [yethe mysterious religion of ytthat Devil who came down among yethe inhabitants of yethe earth & sea] I will put upon you no other burden [then abstinence from those things] but ytthat wchwhich ye have already hold fast till I come [to judgment at yethe sounding of yethe seventh Trumpet] He ytthat overcometh I will [them] give him power over yethe Nations [wchwhich shall then become yethe Kingdom of God] & he shall rule them with a rod of iron.

The fift Church or yethe Church in Sardis is yethe woman flying from heaven into yethe wilderness & yethe chief things wanting in yethe prophesy of this Church are yethe seven Angels & a description of yethe state of ytthat woman in yethe wilderness. Now these are thus supplied in yethe Epistle to ytthat Church. And unto yethe Angel of yethe Church in Sardis [ytthat is yethe woman adorned wthwith pretious stones Apoc. 17] Write these things saith he ytthat hath the seven Spirits of God & yethe Seven Stars. I know thy works & thou hast a name ytthat thou livest [an outward sign & profession of a glorious Christian Church] and [in yethe inward man] art dead. Be watchfull & strengthen yethe things wchwhich remain, & ytthat [in thy flying into yethe widening] are ready to dye: for I have not found thy works perfect before God. Remember therefore how thou hast received & heard [yethe true faith] & hold fast [yethe same from whence thou art departing] & repent. If therefore thou shalt not watch I will [at yethe last day] come on thee as a thief, & thou shalt not know what hour I shall come upon thee. Thou hast a few names even in Sardis [yethe Saints composing yethe two witnesses] wchwhich have not defiled their garments [with thy whoredom] & they shall walk with me in white &c. By Christs threatening to come upon this Church as a thief in yethe night, its manifest ytthat she is an apostatizing Church continuing till yethe last day, & consequently yethe Whore of Babylon.

In yethe prophesy of yethe sixt Church yethe chief thing wanting is the a description of yethe great tribulation & kingdome of God commencing at yethe pouring out of yethe Seventh Vial & yethe meaning of yethe Temple's standing open. And this is thus supplied in yethe Epistle to this Church. And to yethe Angel of yethe Church in Philadelphia [ytthat is in charity yethe greatest 103 95 of yethe graces] write these things saith he ytthat is holy, he ytthat is true [& so a fit type of this Church] he ytthat hath yethe Key of David [to the Temple of heaven] he ytthat openeth [it to let out yethe seven Angels of yethe apostacy] & no man shutteth [it till yethe last day & then letteth in his Church again Apoc. 15.8] & shutteth [it] & no man openeth [it to turn them out any more for ever] I know thy works: behold I have set before thee an open door [the door wchwhich was opened for yethe seven Angels to come out of yethe Temple Apoc. 15.5 & stands for to enter into yethe Temple or kingdom of heaven at yethe last day] & no man can shut it [to exclude thee:] for thou hast not denyed my name. Behold I will make them of yethe Synagogue of Satan wchwhich say they are Iews & are not but do lye [yethe members of yethe fals Prophet ytthat Church of yethe Dragon wchwhich say they are Christians & are not but do lye] behold I will make them [at yethe pouring out of yethe last Vial] to come & worship before thy feet, & to know ytthat I have loved thee. Because thou hast [in yethe great tribulation] kept yethe word of my patience I also will preserve thee out of yethe hour of [ytthat tribulation Tor] temptation wchwhich [in yethe end] shall come upon all yethe world to try them ytthat dwell upon yethe earth [so ytthat in yethe end thereof thou shall overcome thy persecutors & cause them to come & worship before thy foot] Behold [when ytthat persecution shall begin] I come quickly [to destroy those Antichristian persecutors in ytthat time] hold ytthat fast wchwhich thou hast, ytthat no man take thy crown. Him ytthat overcometh will I [cause to enter in at yethe open door &] make a pillar in [the court of] yethe Temple of my God, & he shall go no more out [of yethe Temple as yethe seven Angels did;] & I will write upon the him yethe name of my God. &c. The phrase of entering into an open gate used here for entering into yethe Kingdom, you may see used in yethe like sense in several other places of scripture Is. 45.1, 2, & 26.1, 2, & 62.10, Psalm 24.

In yethe prophesy of yethe seventh Church yethe chief things wanting are yethe original of yethe Whore of Babylon & yethe true Church opposite to her wchwhich is one of yethe two witnesses, & these are thus supplied in yethe Epistle to this Church. And unto yethe Angel of yethe Church in Laodicea [ytthat is yethe Church in a state of judging & reigning over yethe people] write, These things saith yethe Amen yethe faithful & true witness [prefiguring yethe witness opposed to yethe whore] yethe beginning of the 104 96 creation of God [& in ytthat respect prefiguring this witness martyred in yethe beginning of yethe times of yethethis Church] I know thy works & ytthat thou art neither cold nor hot. I would thou wert cold or hot. So then because thou art lukewarm & neither cold nor hot I will [by thy apostacy from yethe truth] spew thee out of my mouth [Thy candlestick shall be removed out of its place. Thou shalt be separated from my mystical body & become yethe waters in yethe wilderness where yethe whore sitteth] Because thou [gloriest in thy outward from & splendor as a Church] & sayest I am rich & increased wthwith goods & have need of nothing, & knowest not ytthat thou art [inwardly] wretched & miserable & poor & blind & naked, I counsel thee to buy of me [true faith wchwhich endureth like] Gold tried in yethe fire, ytthat thou mayst be rich [1 Pet. 1.7] & white raiment [of righteousness Apoc. 19.8] ytthat thou mayst be cloathed & ytthat yethe shame of thy nakedness [by committing spiritual fornication] do not appear & anoynt thine eyes wthwith eye salve ytthat thou mayst see [yethe & in it] As many as I love I rebuke & chasten, be zealous therefore [ my admonition] & repent. Behold, I stand at yethe door & knock if any man hear my voice & open yethe door, I will come in to him [at yethe last day] & sup wthwith him & he wthwith me [Blessed are they wchwhich are called unto yethe marriage supper of yethe Lamb. Apoc. 19.9] To him ytthat overcometh will I [then] grant to sit down wthwith me in my throne [& reign with me Apoc. 20] even as I also overcame & am set down with my Father in his throne.

Thus do all yethe Epistles suit wthwith their Churches & like oyl poured into Lamps supply their defects, mend their light & make their sense more clear & manifest. And since yethe Seven Churches are but repeated descriptions of one & yethe same Church catholic during yethe times of yethe seventh seale, & yethe seven Epistles are supplemental descriptions of one & yethe same Church catholick in yethe times of ytthat seal. To describe the times of Apostacy was the main design of the Apocalyps, & therefore yethe description thereof is many times repeated. For this multiplicity of descriptions seems both to hide & obscure the prophesy till yethe mystery of the these descriptions found out least yethe understanding yethe prophesy too soon should hinder yethe fulfilling thereof; & then after it was found out & yethe meaning of yethe prophesy by comparing all those descriptions wthwith one another. For by such comparison we may now more clearly understand yethe religion rise duration & fall of yethe Apostacy then we could before.

97 Sect. X The Apostacy of the latter times described in the Prophesies of the old & New Testament

By what has been hitherto said it is manifest ytthat yethe designe of yethe Apocalyps is nothing else then to describe one great Apostacy in the kingdom at first represented by the Dragon & then by yethe Dragon & Beast together. The qualities of this Apostacy are. // First ytthat its religion is Christian in outward form & profession, as we have already shewn by many Characters. For yethe apostates yethe fals Churches of yethe Dragon & Beast represented by the two horned Beast & Whore of Babylon, whereof yethe two horned Beast exercises excommunication & is called a fals Prophet, ytthat is a preacher of fals doctrine to Gods people, & has two horns like yethe Lamb whose seven horns & mystical body are the Churches of Asia & therefore is a church composed of two subordinate Churches & exercises excommunications & Whore in being called a Whore is an idolatrous Church, She is ytthat woman who fled from heaven into yethe wilderness & left a remnant of her seed who keep yethe commandments of God & have yethe testimony of Iesus. Those Apostates are yethe inhabitants of yethe earth & sea sea amongst whom the Devil of idolatry came down & consequently who had him not among them before. They are yethe Nations worshipping in yethe outward Court of yethe Christian Temple or Church They are all yethe Tribes out of wchwhich a few servants God are sealed, & ten of wchwhich tribes are yethe ten horned Beast & yethe other two yethe two horned one. They are yethe synagogue of Satan who say they are Iews & are not but do lye, ytthat is yethe idolatrous Church of yethe Dragon, who outwardly professe themselves Christians & inwardly are not what they profess but do prophesy falsly of themselves. They are Nicolaitans or spiritually fornicating Christians. They are yethe disciples of those who say they are Apostles & are not but do lye, ytthat is who falsly pretend they are Christian teachers of yethe Gospel sent by Christ. They are yethe Church of Ephesus at length seduced by these fals Apostles, & after seduction represented by yethe Candlestick of this Church removed out of its place. They are those of yethe Church of Pergamus who hold yethe doctrine of yethe Nicolaitans & against whom threatens to fight wthwith yethe sword of his mouth if they repent not. They are God's servants in yethe Church of Thyatira whom yethe fals Prophetess Iezabel seduceth to spiritual fornication. They are yethe Church of Sardis who is spiritually dead & whose people (a few excepted) defile their garments & upon whom 106 98 Christ threatens to come at yethe last day as a thief if they repent not. Lastly they are yethe Church of Laodicea first grown luke warm and then spewed out of Christs mouth. These are the characters of their being Christians.

In yethe next place they are a Church very Catholick or universal. For power was given to yethe Beast over all kindreds & tongues & Nations, & all ytthat dwell upon yethe earth do worship him whose names are not written in yethe book of life Apoc. 13.7, 8 & 17.8, & Babylon made all nations drink of yethe wine of yethe wrath of her fornication Chap. 14.8 & 18.3, & by her sorceries were all nations deceived chap. 18.23 & yethe last persecution or tryal wchwhich yethe Churches of Smyrna & Philadelphia suffer under yethe synagogue of Satan & their confederates, comes upon all yethe world to try them ytthat dwell upon yethe earth Apoc. 3.10. And yethe preaching yethe Gospel against these apostates is as general Apoc. 14.7.

Thirdly this catholick Church is idolatrous. For this is many ways signifyed, as by yethe womans being a great whore & inebriating yethe Nations wthwith the wine of her fornication by yethe fals Prophet speaking as yethe Dragon. By their people's worshipping yethe Beast & his Image. By yethe name of blasphemy in yethe heads of yethe Beast opposite to yethe name of God in yethe foreheads of yethe 144000 saints. By the Devil's coming down amongst yethe inhabitants of yethe earth & sea with great wrath, because he hath but a short time. By yethe Angels preaching yethe everlasting Gospel amongst them in these words Worship God ytthat made heaven & earth &c If any man worship yethe beast & his Image yethe same shall drink yethe wine of yethe wrath of God. By their being called yethe Synagogue of Satan & Nicolaitans, that is spiritual fornicators & being taught by Balaam & Iezabel to eat things sacrificed to Idols & commit fornication, & lastly by thesethis idolatry being thus described description of their idolatry in yethe times of yethe wo-Trumpets. By these three were yethe third part of Men killed [ytthat is yethe third part of all men considered in yethe prophesy] And yethe rest of Men [the other two third parts] wchwhich were not killed by these plagues yet repented not of yethe works of their hands ytthat they should not worship Dæmons [or yethe souls of dead Men] and Idols of Gold & Silver & brass & stone & of wood wchwhich neither can see nor hear nor walk. They repented not at God's judgments on others for worshipping Dæmons & Idols, & therefore are yethe three parts of Men on whom yethe plagues of yethe wo Trumpets are inflicted, did worship them before in yethe times of yethe fift Trumpet, & those who were not killed in 107 99 the plague continued to worship them till they perished at yethe sounding of yethe seventh Trumpet & great Babylon for her fornication came in remembrance before God Apoc. 15.19. There yethe people of ytthat Iezabel of whom God saith I gave her space to repent of her fornication & she repented not Apoc 2.21: Neither repented they of their Murders, nor of their sorceries, nor of their fornication, nor of their thefts Apoc. 9.21. By their sorceries you may know them to be mystical members of yethe great Whore by whose sorceries all nations were deceived.

In yethe fourth place therefore they were sorcerers, ytthat is addicted to pious frauds, fals miracles & jugling tricks in matters of religion, using all kinds of fraudulent Arts & delusions for deceiving Men into their idolatrous religion & carrying on yethe interest of their Church. Whence yethe Whore is said to make yethe inhabiters of yethe earth drunk wthwith wine of her fornication, & yethe fals Prophet to deceive them with fals miracles; three of wchwhich are thus described. First he makes fire to come down from heaven on yethe earth in yethe sight of men, ytthat is by a sophisticated excommunication of yethe Saints, he makes yethe giddy world believe them to be reprobates & hereticks. Secondly he gives breath to yethe Image of yethe Beast, ytthat yethe Image should speak & cause all ytthat would not worship it to be killed, ytthat is he inspired an idolatrous Counsel (such as was yethe second counsel of Nice, an Image or representation of yethe people of yethe Beast taken in a large sense) to decree Idolatry & cause ytthat as many as would not religiously obey its decree should be expelled yethe Churches & dissipated & persecuted as hereticks. This is recconed a miracle in allusion to yethe heathen Oracles who by the impostures of their Priests spake as it were miracouslymiraculously by yethe spirit of yethe Gods, to yethe seduction of yethe world & advancement of idolatry. The third miracle is To these miracles may perhaps be referred ytthat yethe fals Prophet caused all men to receive a mark in their right hand or in their foreheads. Of this kind is yethe Cross or Crucifex adored in yethe right hand for its miraculous powers & effect, & yethe signe of yethe cross when made wthwith yethe right hand in the forehead or any where els in nomine Pa✝tris et Fi✝lii & in nomine Patris & ✝ Filii & ✝ Spiritus ✝ Sancti to scare away yethe Devil, or produce any other supernatural effects. So the consecrating Images Pictures Holy water, Agnus Dei's, Psalters, rings, Beads wooden crosses & yethe like by crossing them or touching ytthat wthwith religious or performing any other ceremonies wthwith indications & prayers for endowing them with any kind of supernatural powers & vertues is a superstition of yethe same kind wthwith yethe Charmes & spells of yethe Heathen, & even wthwithout a figure may be truly called enchantment & sorcery: as may also yethe turning a wafer into a man Christ's natural body by yethe words Hoc est corpus meum. For sorcery & magick is nothing else then yethe making & using certain figures & characters wthwith ceremonies & invocations to make spirits come & go, appear & disappear & to produce any other 108 100 supernatural effects. To make yethe figures is innocent, but to place a supernatural power in them is sorcery be it in any religion whatever, & Christians who do so are sorcerers, thô they do not know it. For sorcery The fift Church or Church in Sardis had its rise among the many To their sorceries are also to be referred superstitions of the heathen religion & was as well thought of by those ytthat used it as Christian superstitions are by Christians. To their sorcery are also to be referred yethe miracles whereby the fals Prophet & the three froggs deceive men & those spoken of by yethe Apostle Paul in his prophesy of yethe apostacy & mystery of iniquity wchwhich hee calls yethe Man of Sin. For ytthat mystery (yethe mystery on yethe Whores forehead) beginning to work in his time & after yethe Man of Sin was revealed lasting till yethe Lord consume him wthwith yethe breath of his mouth (represented in yethe Apocalyps by yethe two edged sword) & destroy him wthwithyethe brightness of his coming, ytthat is till yethe end of yethe world, can be no other then ytthat one great Apostacy prophesied of in yethe Apocalyps. And yethe coming of this mystery, saith yethe Apostle, is after yethe working of Satan wthwith all power & signes & lying wonders & wthwith all deceivableness of unrighteousness in them ytthat perish because they received not yethe love of yethe truth ytthat they might be saved. And for this cause God shall send a strong delusion ytthat they should [fall away from yethe belief of yethe truth &] believe a lye, ytthat they all [in erring from yethe faith to worship lying Vanities] might be damned who believed not yethe truth, but had pleasure in unrighteousness, or as is expressed in yethe Apocalyps yethe all who dwell upon yethe earth should worship yethe Beast whose names are not written in yethe book of life. And these miracles are yethe sorceries of yethe whore & her confederates by wchwhich all nations were deceived Apoc. 18.23.

Fiftly yethe Apostates Christians are great persecutors. For yethe whore was drunken wthwith yethe blood of saints & in her was found yethe blood of Prophets & of Saints & of all ytthat were slain upon yethe earth. The Dragon made war upon yethe remnant of yethe womans seed & from his persecuting & oppressing yethe Church he is termed Egypt. The first Beast also made war upon yethe Saints & overcame them & killed yethe two witnesses or Churches of God, & yethe other Beast made yethe Image to speak & cause ytthat as many as would not worship it should be killed. These are yethe great city called Egypt where also our Lord 101 was crucified Apoc. 11, & yethe horns of yethe Beast who make war wthwith the Lamb (chap. 17.14) & yethe Beast & Kings of yethe earth & their armies who are gathered together to make war against yethe word of God ytthat sat on yethe white hors & against his army (chap. 19.19) Whence you may understand ytthat they are Antichristians: For they who make war against Christ & crucify him in his mystical body are Antichristians. So then yethe Dragon & Beast wthwith their Churches yethe fals Prophet & Whore being a real Antichristian state & yethe only Antichristians prophesied of in yethe Apocalyps, they can be no other then yethe great Antichrist wchwhich has to come. Nor doth it hinder ytthat they are Christian. For Antichrist was to be a Christian state. For Iohn describing yethe Antichrists of his time wchwhichwere yethe forerunners of yethe great Antichrist saith, As ye have heard ytthat [inyethe last time] Antichrist shall come, even now there are many Antichrists, whereby we know ytthat it is yethe [ approaching of] yethe last time. [approaching] They went from us but they were not of us for if they had been of us they would have conjoyned wthwith us (1 Ioh. 2) wchwhich is as much as to say ytthat they were hereticks heretofore members of yethe Church but now departed from it. And again, Many deceivers [ytthat is not yethe heathen world but fals Christians or hereticks] are entred into yethe world who confess not ytthat Iesus Christ came in yethe flesh: this is a deceiver & a heretick an Antichrist.

Lastly these Apostates are guilty of yethe greatest immoralities as of Murders, fornication [whether in allowing publick shews or otherwise] & theft Apoc. 9.21. Without are dogs & sorcerers & whoremongers & murderers & idolaters & whatsoever loveth & maketh a lye chap. 22.15. The fearfull & unbelieving & yethe abominable and Whoremongers & Sorcerers & all liars shall have their part in yethe lake wchwhich burneth wthwith fire & brimstone chap. 21.8. To yethe same purpose Paul writing of yethe last times in wchwhich Iohn tells us yethe great Antichrist was to come: This know also, saith he, ytthat in yethe last days perillous times shall come. For Men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, fals accusers, incontinent, fierce, despisers of those ytthat are good, traitors, heady, highminded, lovers of pleasure more then 102 lovers of God. having a form of godliness [an outward shew & profession of Christianity] but denying yethe power thereof: from such turn away. For of this sort are they wchwhich creep into houses & lead captive silly weomen, laden wthwith sins, led away wthwith divers lusts: ever learning [yethe Gospel] and [ch errors] never able to come to yethe knowledge of yethe truth-me corrupt minds, reprobate [erronious, heretical] concerning yethe faith And a little after: Preach yethe word, be instant, in season, out of season: reprove, rebuke, exhort wthwith all long suffering & doctrine, but after their own lusts shall heap to themselves teachers having itching ears, & they shall turn away their ears from yethe truth & shall be turned into fables. The Apostle here speaks not of a few (such as there were in his time) but of a general defection of Christians (in respect of faith & manners) to happen in yethe last times: & this can be no other then ytthat one great defection described in yethe Apocalyps. The coming of this Apostacy, it seems, made a great noise in yethe Church in yethe age of yethe Apostles. For Iude thus mentions it. Beloved, saith he, remember ye yethe words wchwhich were spoken before of yethe Apostles of our Lord Iesus Christ how that they told you ytthat there should be mockers in yethe last times who should walk after their own ungodly lusts. These be they who [through error in yethe faith] separate themselves [from yethe Church] sensual having not yethe spirit. These are yethe Apostacy of whose teachers it is said ytthat In yethe lattertimes [yethe times of yethe apocalyptic defection] some [τίνες not a few as we frequently use yethe English word some but a many as yethe word τίνες often signifies a sort of men, such a many as are those τίνες some in Rom. 11.7 & 1 Cor. 10 wchwhich were almost all] shall apostatise from yethe faith attending to erroneous spirits [yethe spirits or doctrines of fals teachers of wchwhich Iohn saith, Believe not every spirit but try yethe spirits if they be of God, because many fals Prophets are gone out into yethe world, - every spirit ytthat confesseth not ytthat Iesus Christ is come in yethe flesh is not of God, & this is yethe Spirit of Antichrist] & to doctrines of Dæmons [yethe old theology of dead mens souls walking about in yethe air & influencing yethe affairs of mankind, wchwhich therefore yethe heathens worshipped by yethe name of Dæmons, Dij Manij & Divi, using yethe word Dæmon always in a good sense, but Iews & Christians abominated & out of abhorrence used yethe word 103 Dæmon for Devils, calling those souls or spirits Dæmons Devils wchwhich yethe heathens called Divi & worshipped. These doctrines of Ghosts we see now not in among Christians some worshipping them by yethe name of Saints, & others superstitiously believing ytthat they walk. These are those Dæmons or Devils wchwhich yethe Apostates worship in the Apocalyps Chap. 9.20] through yethe hypocrisy of liars having seared consciences [in feigning miracles done by Saints alive or by their Ghosts & reliques & in writing legends of them for promoting this doctrine & worship of Dæmons whence in yethe Apocalyps they are again and again called lyars & fals Prophets] forbidding to marry [whence tis said in Daniel ytthat this Apostacy shall not regard yethe re of weomen Dan 11.37] & commanding to abstain from meats wchwhich God hath created to be received wthwith thanksgiving of them wchwhich believe & know yethe truth. For every creature of God is good [as well fish as flesh] & nothing to be refused if it be received wthwith thanksgiving. This is the character of yethe great mystery of iniquity opposite to the mystery of godliness spoken of in yethe words next before.

From what hath been said it is obvious ytthat yethe Apostacy was to grow up in yethe Roman Empire. For they were yethe Churches of yethe Empire of whom yethe Apostle Paul saith ytthat yethe mystery of iniquity worketh & shall work till yethe Man of Sin be revealed & yethe time shall come when they will not endure sound doctrine & in yethe last days perillous times shall come & yethe spirit speaks expressly, ytthat in the latter times some shall depart from yethe faith. To yethe Churches of this empire Iude in his general Epistle to those Churches applies yethe tradition of yethe Apostles ytthat there should be mockers in yethe last times. And of yethe same Churches writes Iohn in his general Epistle where he speaks of many Antichrists then in being the forerunners of yethe great Antichrist. These were yethe mystery of iniquity ytthat should work in yethe empire till they produced the Man of Sin. By him ytthat letted or withheld yethe appearing & revealing of yethe Man of Sin yethe first Christians (by tradition surely from yethe Apostles) understood yethe Roman Empire, & therefore in those first ages prayed publickly for yethe standing of this Empire. Where yethe revelation of yethe Man of Sin was letted, there it was to be. 'Twas Rom of whom yethe Prophet Iohn saith, The seven heads are seven Mountains on wchwhich yethe woman sitteth. And yethe woman wchwhich thou sawest is ytthat great city wchwhich reigneth over yethe Kings of yethe earth. 104For Rome was yethe city wchwhich in yethe Prophets age reigned over yethe Kings of yethe earth, & wchwhich was here famous for standing upon seven hills, being thence called Urbs Septicollis yethe sevenhilled city. The woman in heaven crowned wthwith a crown of twelve stars, whose seed keeps yethe commandments of Iesus is yethe Primitive Church crowned wthwith a crown of yethe twelve Apostles. And therefore seing this Church began in yethe Apostacy signified by Roman Empire, & was diffused through it yethe flight of this woman into yethe wilderness is a general apostacy of yethe Churches of this Empire, & yethe great red dragon whose Church this woman was & by whom she was persecuted must be ytthat empire. The prophesy of the Apocalyps was written both within this empire & to yethe Churches thereof & therefore must respect it.

The same is also manifest by comparing yethe prophesies of Daniel wthwith yethe Apocalyps. For yethe Apocalyptic ten-horned Beast is yethe same wthwith Daniels fourth Beast. For he was like unto yethe Leopard & his feet as yethe feet of yethe Bear & his mouth as the mouth of yethe Lyon Apoc. 13.2. Here Daniel's three first Beasts, yethe Lyon, yethe Bear & yethe Leopard are named in order backward & yethe Apocalyptic Beast to shew ytthat he is of their kindred & number the fourth of them as assimilate to them & put in the fourth place in yethe room of Daniel's fourth. He was like yethe LeopardsLeopard, ytthat is fierce & terrible his feet were as yethe feet of yethe Bear, ytthat is flat & fitted to stamp things wthwith in fighting as a Bear doth. His mouth was as yethe mouth of yethe Lyon, ytthat is armed wthwith real & long teeth to break & devour wthwith as a Lyon doth, & by partaking of all their qualities he was neither Lyon Bear nor Leopard but a strange monster of a were from each of them different species, & besides he had ten horns. All wchwhich are yethe manifest characters All wchwhich is as much as to say ytthat he of Daniels fourth Beast. who For that Beast was dreadful & terrible & strong exceedingly & had great iron teeth, & devoured & brake in pieces & stamped yethe residue with its feet, & was divers from all yethe Beasts ytthat were before it & had [] ten horns. Dan. 7.7.

That Daniel's fourth Beast was yethe same wthwith Iohns & both of them yethe Roman Empire has been yethe universal opinion of all Christians in all ages some few of yethe present age excepted. For PophyriusPorphyrius a heathen pretending ytthat Daniels prophesies were no prophesies 113 105 but feigned by yethe Iews in yethe times of yethe Maccabees in hatred to Antiochus Epiphanes & fulfilled in him before before it was they were written, represented ytthat yethe fourth Beast was yethe successors of Alexander yethe great in Egypt & Syria & yethe ten horns yethe Kings of Egypt & Syria together, numbred down to yethe times of Antiochus Epiphanes, & ytthat Antiochus was yethe wicked little horn wchwhich rose up after yethe ten. And in our age somebody under yethe specious pretence of peace & unity, labouring for an accommodation between yethe Reformed Churches & yethe Church of Rome (ytthat is in plain terms for a return of yethe reformed Churches to yethe Church of Rome) & for this end endeavouring to whiten yethe Church of Rome, hath revived the interpretation of Porphyrius, as if yethe prophesy of Daniel did not at all respect yethe Roman Empire. But how extravagant & petulant this fansy is may appear by yethe following considerations. The Leopard by four heads & four wings not for nothing but to signify yethe four Grecian Kingdoms succeeding Alexander yethe great as Daniel describes them ch. 8.22 & 11.4, & therefore yethe fourth Beast wchwhich comes after them must be the next empire to those kingdoms & consequently yethe Roman. This Beast is described terrible dreadful & strong above yethe former Beasts & so has yethe Roman Empire above yethe former Empires but yethe Grecian kingdoms between Alexander & yethe Romans were far weaker then any of themthe former. The number of kings in Syria & Egypt agrees not wthwith yethe number of the Beasts horns. For before yethe reign of Antiochus Epiphanes there were seven kings in Syria & five in Egypt wchwhich make twelve horns & not ten as they ought to do. Neither are those Kings such as horns are used in prophesy to signify. For horns denote always not yethe persons of Kings but yethe number of Kingdoms in yethe fourth Beast: wchwhich number of Kingdoms was to be found in yethe Apocalyptic Beast but not in yethe Grecian Empire before yethe Roman. And seing yethe little horn came up among themthe ten (Dan. 7.8) & they were its fellows (vers 20) & it humbled three of them, they were contemporary kingdoms & so were yethe ten horns of yethe Apocalyptic Beast (Apoc 17.12, 16, 17) but so were not any ten Grecian Kingdoms before yethe Roman. Nor did Antiochus Epiphanes root up three of yethe former ten horns. The little horn being of a different kind from yethe rest & having eyes & a mouth and speaking great things against yethe most High, ytthat is, being a seer and fals Prophet & blasphemous or idolatrous & a living creature upon 114 106 yethe Beast, answers well to yethe woman upon yethe Apocalyptic Beast, called Babylon for her idolatrous doctrine & Iezabel yethe Prophetess. This living horn reigned a time times & half a time Dan. 7 & so did both yethe woman in wilderness Apoc 12.14 & her Beast after this victory over yethe saints Apoc. 13.5. But Antiochus Epiphanes did not so. He reigned twelve years & polluted yethe Sanctuary but three years precisely 1 Mac. 1.54 & 4.52, 54. Apoc. 13.15 This horn warred against the saints till yethe time came ytthat yethe saints possessed yethe everlasting kingdome, Dan. 7.22, 26, 27 & so did yethe Apocalyptic woman, but Antiochus Epiphanes ceased not only long before any Christian Kingdom but even 190 years at least before Christianity began. Daniels fourth Beast reigned till God sat in judgment & yethe books were opened, & yethe Son of Man came in yethe clouds of heaven to receive an everlasting kingdom ytthat all Nations should obtain & at ytthat time yethe body of yethe Beast was given to yethe burning flame, & yethe rest of yethe beasts had their dominion taken over but their times were prolonged & yethe kingdom & dominion under yethe whole heaven was given to yethe Saints of yethe most High Dan. 8.10, 11, 12, 13, 14, 21, 22 & so yethe Apocalyptic Beast reigned till the first resurrection & reward of yethe dead Apoc. 20.4 when yethe Son of Man came in yethe clouds Apoc 19.11 & at ytthat time yethe beast was cast into yethe lake of fire & yethe rest of yethe kingdoms were slain wthwith yethe two edged sword, ytthat is as to their bodies politic by theirthe taking their dominions away while their lives in a litteral sense were prolonged. Apoc 19.20, 21 & then there appeared thrones & they ytthat sat sat up them judgment was given Apoc 20.4, ytthat is yethe Saints of the most High received the everlasting kingdom. was given dominion & rule for ever. For judging in Scripture is put for ruling & reigning So you see yethe analogy between Iohn & Daniel is full & accurate, & therefore yethe Beast is the Roman Empire.

Now Apostles days to work in yethe remnant & was a till his appearance sounding it at yethe opening of yethe sixt seale. For ten Dragon are down among yethe of Iesus and wthwith great wrath knowing ytthat yethe a short time reign amongst men untill his being cast after some strugling between yethe Dragon & yethe woman in yethe time of ytthat she be carried to some degree of perfection at yethe opening of yethe seventh. For can yethe woman arrived into yethe wilderness & yethe Beast or eighth King rose out of yethe sea & began his wicked reign, & then begins yethe elaborate sevenfold description of yethe tribes of yethe Apostacy by yethe seven Churches & their Epistles. For not ytthat yethe Apostacy arises to its height at yethe sounding of yethe first wo-Trumpet. For it is to be conceived ytthat yethe plagues of yethe Trumpets are proportional to yethe wickedness of yethe times, & yethe plagues of yethe Wo-Trumpets are described much greater then yethe rest. The Beast after his rise out of yethe sea or Abyss first makes war wthwith yethe witnesses for some time till he has overcome them both, then he continues forty two Months (yethe time of yethe Nations in yethe outward court) & yethe witnesses prophesy as long in sackcloth. The woman first flies into yethe wilderness, & then in yethe wilderness she flies into her place where she is vet, ytthat is she arrives by degrees unto her place upon yethe back of yethe Beast or unto her state of dominion wherein she grows rich. Does not yethe flight of yethe heaven crying wo, wo, wo &c in some respect allude to the period

And as yethe Apocalyptic Beast was prophesied of by Daniel, so was also yethe Apocalyptic Dragon. For yethe Dragon is Daniels Goat in yethe reign of his last horn & both are yethe Roman Empire. For yethe little horn wchwhich came forth out of one of yethe four horns of yethe Goat & waxed exceedingly great towards yethe south & towards yethe East & towards yethe pleasant land was yethe Kingdome of Pergamus, & by consequence yethe Roman Empire. For this Kingdom came forth out of yethe Kingdom of Asia acknowledge by all Interpreters to be one of yethe four horns, & after it had stood an hundred & fifty years was by Attalus King thereof in his last will & Testament wherein he made yethe Romans his heir committed to their care period & 115 107 & government & continued in their Empire as one Kingdome wthwith yethe rest of their territories & being in respect of Iudea & of yethe four Kingdoms or horns of yethe Goat a north west kingdom waxed exceeding great towards yethe south & towards yethe East & towards yethe pleasant land of yethe Iews: & after ytthat yethe Roman Empire became divided again into yethe LGreek & Latine Empires was continued downwards in yethe Greek Empire now subject to yethe Turks. This Empire of yethe Greeks is yethe Apocalyptic Dragon & was thus founded. First Philetarus revolting from Lysimachus made himself Governor of Pergamus for 20 years, & then his brothers Son Emmenes succeeded him. By this time they were Lords of yethe territories round about, so ytthat Emmenes beat Antiochus Soler King of Asia in battel. He held Pergamus 22 years & after him Attalus held it 43 years. This Attalus upon beating yethe Gallogræci in a great battel by yethe assistance of yethe Romans was first of all yethe Governours King, & afterwards assisted yethe Romans in beating Philip King of Macedon. Eumenes his Son reigned after him 49 years & assisted by yethe Romans beat Antiochus yethe great in a very great & battel, & took all his countries from him on this side yethe mountain Taurus from wchwhich time he & his successors were called a Kings of Asia, ytthat is of yethe lower Asia. These assisted yethe Romans in conquering Perseus King of Macedon. And after him reigned his brother Attalus as Guardian to his son Attalus 21 years, & assisted both Alexander yethe son of Antiochus Epiphanes in conquering Seleucus, & yethe Romans in subduing Pseudophilippus, & then in an expedition into Thrace took unknownDieglis King of Thrace prisoner, & afterwards slew Prusias King of Bythinia placing his son in his Throne> Fof Then yethe younger Attalus reigned 5 years, & by his last will & Testament made yethe Romans his successors, leaving them as Iustin saith a most flourishing Iustin lib. 36 Kingdome, whereby Asia becoming theirs transmitted to them its vices together wthwith its riches a proper character of this wicked horn. The history of this Kingdome you may see in Strabo lib. 13 Eutropius & others. // Concerning yethe aforesaid wars; as yethe Romans on yethe one hand speak most of themselves their own actions therein so on yethe other hand Mithridates King of Pontus (as Iustin relates)Iustin l. 39 said ytthat yethe Romans were first carried into Asia in yethe ships of this Kingdome of Pergamus, & by their arms more 116 108 then their own beat Antiochus yethe great & yethe Gallogræci in Asia & Perseus in Macedon. And is deserves further to be noted ytthat Florus distinguishing yethe Roman Empire by yethe changes therein, into successive ages, makes yethe first age to be ytthat of their Kings, yethe second ytthat under Consuls within Italy alone, yethe third ytthat of their wars abroad beginning wthwith yethe first Punick war & ending wthwith yethe legacy of Attalus, yethe fourth yethe following age till Iulius Cæsar, & this fourth age in comparison of yethe former he calls an iron age by reason of it's vices & intestine discords. The three first fall in almost wthwith yethe three first Monarchies in respect of time, & yethe third (wchwhich alone of yethe three deserves here to be considered) began about yethe same time wthwith yethe Kingdom of Pergamus. Thus yethe Roman Empire was two headed & by their own recconing a new age or Dynasty thereof began when those heads became united. Seeing therefore one of those heads was Monarchichal like yethe Grecian Kingdome, wchwhich Daniel by yethe type of horns & Name of Kings had been describing, & to yethe Romans almost swallowed up yethe horn it came out of & then under yethe Romans grew exceeding great, & the other head was democratical & far remote from yethe Prophets Country & forreign to yethe Kingdoms he had been describing before: no wonder if yethe Prophet in recconing up all yethe considerable horns of yethe Goat mentioned this amongst yethe rest, & described it by a little horn growing out of one of yethe four & waxing great, & took no notice at all of yethe other head before he was led to it by yethe adoption thereof into this. For in this Prophesy of yethe ram and Goat, as yethe two successive Kingdoms of yethe Medes & Persians by reason ytthat yethe latter reigned over yethe people of both, are represented by yethe two horns of one & yethe same Ram, whereof yethe longer horn rose up first & was contemporary to yethe Babylonian Monarchy; so all yethe great successive kingdoms of yethe Greeks were most fitly represented by yethe several horns of yethe same Goat rising up one after another notwithstanding ytthat yethe PergamenanPergamenian & Constantinopolitan was sometimes contemporary or coincident to yethe Roman Empire. For while yethe times of yethe two first Monarchies are comprehended in yethe Ram, 'twas an elegant analogy to comprehend those of the two 117 109 last in yethe Goat: Nor is it any objection to say ytthat yethe kingdom of Pergamus fell to yethe Romans & so ceased. For if yethe Medes did not cease to be a horn by yethe of Cyrus, they & yethe Pergamus though under one common King were till yethe reign of yethe Greeks represented by two horns upon yethe Goat Ram: Much less did yethe Kingdom of Pergamus by its union wthwith yethe Roman dominions cease to be a horn, seing yethe Romans were adopted into this Kingdom as legal heirs & successors of their Kings, Yea yethe interpretation we have given is altogether confirmed by ytthat union. For ytthat it should be thus is a part of yethe Prophesy. His power, saith yethe Prophet, shall grow mighty but not in his own power Dan. 8.24, ytthat is he shall grow great & flourish under anothers power, as did yethe Kingdom of Pergamus under yethe power of yethe Romans.

And ytthat this interpretation is true will further appear by comparing this Prophesy of yethe Goat wthwith ytthat of Daniel 11. For there yethe last King of yethe forth is, by yethe consent of all interpreters, Antiochus Epiphanes, & yethe Prophesy saith ytthat Arms out of him shall stand up & they shall pollute yethe sanctuary of strength & take away yethe dayly sacrifice. Out of him ytthat of his Kingdom. For a King every where in these Prophesies includes his Kingdom & therefore yethe Arms wchwhich pollute yethe sanctuary are not those of Antiochus but a power distinct from him wchwhich arose out of yethe Kingdom over wchwhich he reigned, & in his reign or soon after began to stand up or grow great. Seing therefore these arms are yethe power wchwhich polluted yethe Sanctuary, they must be yethe little horn, & so ytthat horn is a power or kingdom risen out of Antiochus his Kingdom & distinct from it. And such was yethe Kingdom of Pergamus. For yethe four horns were kingdoms situated to yethe four winds Dan. 11.4, ytthat is in respect of Iudea. Of these yethe Egyptians & ytthat of Syria & Asia were by Daniel called yethe kingdoms of yethe South & North. The western was yethe Macedonian, yethe Eastern ytthat of Babylonia & Persia. This eastern founded by Seleucus was at first yethe greatest of all, but after a while became united to ytthat of Syria & Asia founded by Antigonus, & yet as yethe united Kingdoms of Media & Persia are represented by two horns of yethe Ram, so are these united ones still to be accounted two horns. Afterwards by yethe defection of yethe Parthians yethe northern horn was left alone & descended to Antiochus Epiphanes. 118 110 out of this horn came kingdom of Pergamus & soon after yethe reign of Antiochus stood up & grew great but not in its own power & took away yethe dayly sacrifice. For yethe taking away yethe dayly sacrifice & placing the abomination of desolation spoken of by Daniel was to be after yethe death of Christ Matt 24.15 & consequently under yethe Romans. Whence Daniel tells you ytthat yethe Prophesy of the little horn was for many days (Dan. 8.26) ytthat is for a very long time, & ytthat it should be in yethe time of yethe end & in yethe last and of yethe indignation, Dan. 8.17, 19, ytthat is in yethe end of Gods indignation against yethe Iews during their captivity. For so yethe Prophets use yethe words anger & indignation to signify as you may see in Deut. 29.24, 27, 28 & 31.29 . 23.10. Psalm 85. Isa. 26.20. Ier. 23.20. Ezek. 5.13. Mica 7.9, 18 & other places. And ytthat Daniel understands it so is plain by his saying ytthat yethe King who does according to his will (ytthat is yethe arms who took away yethe dayly sacrifice) shall prosper till yethe end when yethe indignation be accomplished Dan. 11.36 & then adding by way of interpretation ytthat when God shall have added yethe dispersion of yethe holy people all these things shall be ended Dan. 12.7. Agreable to all this is also yethe long continuance of yethe vision of yethe dayly sacrifice & transgression whether named for 230 nights & days wchwhich kind of days Daniel in his 70 weeks uses for years. I might add yethe authority of Antiquity. For Ierom in his commentary on this 8th chapter of Daniel tells us ytthat many Christians refer this to Antichrist & this Number I find Origen Cont. Cels. l. 6 Irenaus l. 5. c. 25. Effrem Syrus. Epiphanius. And indeed yethe name of Antichrist seems to have been first taken from this horns standing up against yethe Prince of Princes. Lastly let those who are for making this horn to be Antiochus consider how little it agrees wthwith him. For he was no new horn but one of yethe many Kings of an old one. He did not wax great towards yethe east & south nor grow from a little horn to a great one, but was as great at first as at last. He was so far from growing greater then yethe four horns (as yethe little horn did) ytthat he was always less & more inconsiderable then most of his Ancestors. He was great in no other power then his own. He reigned not in yethe time of his yethe end, nor in yethe last end of yethe indication. Nor did he prosper in his practises against yethe sanctuary till yethe end of his reign but was beaten & bafled by yethe Iews. And Daniel himself saith ytthat in his plots & designes to do mischiefe he should not prosper because yethe end was not then, Dan. 11.27. He only took away yethe dayly sacrifice & did not cast down yethe place of the sanctuary as yethe Romans did & as yethe little horn is said to do Dan. 8.11: 119 111 nor did yethe pollution of yethe sanctuary by him continue so much as 2300 natural days, or six years & four months. It lasted but three years from yethe pollution of yethe Altar 1 Macc. 1.54, & if it be dated Antiochus his taking away yethe vessels of yethe Temple wchwhich was two years before 1 Mac. 1.20, 29 it will be but five years but if from Iasons apostacy and setting up a place of exercise for yethe heathen customes (1 Mac. 1.11, 14 & 2 Mac. 4.9) it will be above eight. For Iason did ytthat above three years before Antiochus took away yethe vessels of yethe Temple 2 Mac. 4.23 & 5.15, 16. So then yethe conditions of this little horn do not at all agree to Antiochus, & if he be excluded, yethe Kingdom of Pergamus to whom they fully agree must necessarily be admitted.

The Gordian knot of these Prophesies being untied, wchwhich has hitherto been been yethe great stumbling block to Interpreters, you may now by comparing Daniel & yethe Apocalyps together much better understand them both. For now you may see clearly why yethe throne of Satan ytthat old serpent yethe Dragon is said to be in Pergamus Apoc. 2 & ytthat this Dragon reigning in Pergamus is yethe Goat's little horn grown exceeding great. As yethe Dragon ytthat old serpent is yethe Devil & Satan & signifies a kingdom addicted to yethe worship of Dæmons: so Goats are yethe type of Dæmons or Devils worshipped by Idolaters as you may see in the Hebrew text of Levit. 17.7, 2 Chron. 11.15, Isa. 34.14 Whence grew yethe custome of painting Dæmons in the form of satyrs. A Dragon & a Goat are types of yethe same kind, both signifying Dæmons & idolatrous kingdoms, & therefore yethe Kingdom represented by Daniel's Goat is in yethe Apocalyps most fitly called yethe Dragon & ytthat old serpent yethe Devil & Satan. Conceive therefore yethe Apocalyptic Dragon to be Daniel's Goat reigning in his last horn & to signify yethe Greek Empire first seated in Pergamus, then growing great not in his own power but in yethe power of yethe Romans, afterwards reigning apart & lately conquered by yethe Turks. Now you may understand also ytthat yethe spiritual fornication of yethe Kings of yethe Earth wthwith yethe Whore in yethe wilderness is yethe abomination of desolation spoken of by Daniel. For yethe abomination of desolation is as much as to say, yethe Idolatry of yethe wilderness, or yethe abominable Idolatry of those who make desolate yethe people of God, & turn yethe world into a spiritually barren & desolate wilderness. Now you may also perceive more clearly why yethe Roman Empire is described double by a Dragon & Beast participating one anothers heads & horns. For seing it was double & was so represented by yethe two leggs of Nebuchadnezzars Image, much more ought it be so represented in yethe larger & fuller Prophesy 112 of yethe Apocalypse. In Daniels two visions of Beasts 'tis also represented double, yethe fourth Beast respecting chiefly yethe western Empire of yethe Romans & the Goat in yethe in yethe Apocalyps by yethe Names of yethe Beast & yethe Dragon, as is manifest by their horns compared wthwith yethe Empires. For yethe Western Empire was divided into ten kingdoms or horns ascribed to yethe Beast both in Daniel & in yethe Apocalyps, & yethe Eastern was alwayes solitary or Monarchical as is represented by yethe Goats left horn, & also by yethe ten horns being uncrowned on yethe Dragons head & consequently not reigning in his proper body. While yethe Eastern & Western Empires were united yethe whole was both Beast & Dragon wthwith common heads & horns but yethe horns were then only types of yethe kingdoms into wchwhich their people were to be afterwards divided & therefore they are not crowned on yethe Dragon. Again you may from the comparison of these Visions learn why in yethe Apocalyps the region of yethe Dragon is called yethe earth & yethe region of yethe Beast yethe sea. For in Daniel the Beast rose out of yethe sea & yethe Hee Goat came from yethe west upon yethe face of the earth. There is also another reason of this distinction. For yethe Iews called the western European regions of the Isles of the Sea, & Asia wherein the Dragōon had his throne in Pergamus, signifies the earth. Lastly you may hence understand what is meant in yethe Apocalyps by yethe third part of yethe stars, earth, trees, sea rivers, sun, Moon & . For yethe Goat in his horns comprehends all yethe four Monarchies, one third part is yethe Latin or Western Roman Empire another third part is yethe Eastern Roman Empire, & another third part yethe more Eastern kingdomes conquered by Alexander yethe great & so belonging to yethe Goats body but not to his left horn because not conquered by yethe Romans. For yethe better understanding of wchwhich it is to be observed ytthat as yethe two horns of yethe Ram continue distinct horns till yethe end of yethe Medo-Persian Empire notwithstanding their union under one King; so all yethe four parts of Nebuchadnezzars Image continue till yethe end & then by yethe stone smiting yethe Image upon its f feet are all of them together (yethe God & yethe silver & yethe brass & yethe Iron) broken in pieces & dispersed, & in yethe interpretation thereof yethe stone is said to be a kingdom wchwhich shall break in pieces all those kingdoms signifyed by yethe Image, & so yethe four Beasts continue till yethe fourth be cast into burning flames & then have their lives prolonged after their dominions of yethe four beasts were successive, yet we are not to end each Beast at yethe rise of yethe next, but to conceive them all still in being in their conquered proper people notwithstanding yethe various changes & intermixing of their dominions & more especially in their proper people & countries wchwhich conquered yethe rest. So then yethe Goat in a large sense signifies to yethe end of yethe world all yethe kingdoms at any time belonging to his horns, ytthat is all yethe conquests of yethe Greeks & Romans beginning from yethe times of Alexander yethe great: & therefore while yethe Apocalyps in yethe prophesy of yethe Dragon alludes to this Goat, & this Goat consists of three parts, yethe Beast & yethe Dragon strictly so called & Persia wthwith yethe rest of ytthat 120 113 Goats body not conquered by yethe Romans 'twas natural to call these yethe third part. In calling them so, some whole consisting of all three parts is alluded unto, & such is yethe Goat, yethe whole subject of sacred prophesy. The earth or territory of yethe Dragon's Kingdom, ytthat earth out of wchwhich yethe two horned Beast arose is yethe third part of yethe whole earth upon yethe face of wchwhich all yethe four Beasts came up, & so of yethe rest. In a strict sence one third part of yethe whole is yethe earth, & another third part yethe sea; but in a large sence yethe whole is both earth & sea in several respects. Whence in yethe Vials those regions are called yethe earth & sea wchwhich in yethe Trumpets are called yethe third parts thereof.

Now within this Empire yethe Apostacy rose by these steps, first it began in yethe Apostles dayes to work in yethe forerunners of yethe great AntiChrist, & was to work in them till his appearance. Secondly it began to work more vigorously at yethe opening of yethe first seale. For then yethe Dragon came down among yethe inhabitants of yethe earth & sea wthwith great wrath knowing ytthat he had but a short time, ytthat is a short time to reign amongst them till his being cast in chains into yethe bottomless pitt. Thirdly after some struggling in the time of that seale between yethe Dragon & yethe woman, in yethe time of ytthat seale it arrived to some degree of perfection at yethe opening of yethe seventh. For then yethe woman arrived into yethe wilderness & yethe Beast or eighth King rose out of yethe sea, & began his wicked reign & then begins yethe elaborate sevenfold description of yethe times of yethe Apostacy by yethe seven Churches & their Epistles. Fourthly yethe Apostacy arises to reigns in its height at yethe sounding in the time of yethe first wo-Trumpets. For as it is to be conceived ytthat yethe plagues of yethe Trumpets are proportional to yethe wickedness of yethe times, so yethe plagues of yethe Wo-Trumpets are described much greater then yethe rest Hence the twice times & half a time are to be dated not from yethe opening of the seventh seale but rather from sounding of yethe first Wo-Trumpet. For Thethe Beast after his rise out of yethe sea or Abyss, first makes war with yethe witnesses for some time till he has overcome them both, then he continues forty two months (yethe time of yethe Nations in yethe outward Court) & yethe witnesses prophesy as long in sackcloth. The woman first flies into yethe wilderness, & then in yethe wilderness she flies unto her place where she is fed, ytthat is she arrives by degrees unto her place upon yethe back of yethe Beast where yethe Merchants of yethe earth free her, or under her state of dominion where in she grows rich. Whether yethe flight of yethe Eagle through yethe midst of heaven crying Wo, wo, wo, &c may not in some respect allude to the 121 114 period of yethe flight of yethe woman upon Eagles wings I leave to be considered. The Apostle Paul tells us ytthat when ytthat wchwhich letted should be taken out of yethe way, then should yethe Man of Sin be revealed, & by yethe tradition of yethe first Christians yethe Roman Empire was ytthat wchwhich letted. Now The proper symbol of yethe overthrow & ruin of kingdoms is yethe smiting of yethe sun, Moon & stars, & this is twice done in yethe Apocalyps: first at yethe opening of yethe sixt seale, & then follows yethe revelation of yethe Apostacy at yethe opening of yethe seventh, & secondly at yethe sounding of yethe fourth Trumpet, & then follows its farther revelation at yethe sounding of yethe fift. The first seems to be a succession of yethe Apostacy to yethe Empire in respect of religion, yethe second in respect of dominion. The Empire falls & yethe apostacy rises by degrees, & as yethe Empire falls yethe Apostacy rises. For yethe religion is first taken out of yethe way & then in yethe wars of yethe four first Trumpets yethe earth, sea, rivers, Sun, Moon & stars out of yethe Roman world are gradually smitten, & at yethe same time yethe Apostacy gradually advances till at yethe sounding of yethe fift yethe whore gets upon yethe back of her Beast, yethe place where she is fed a time times & in half. Whence you may understand why in Daniel yethe little horn wchwhich reigns a time times & an half is said to rise after yethe ten, & why yethe reignsreign of yethe Kings of yethe south & yethe North (wchwhich inflicts yethe plagues of yethe wo-Trumpets) is called yethe time of yethe end, & yethe length of yethe time defined a time times & an half.

These things are made yet clearer by comparing yethe Visions of Daniel & Iohn. For yethe ten horns being crowned only on yethe Beasts head do not begin their reign before he rises out of yethe Sea. At his rise yethe waters out of wchwhich he riseth were one undivided Sea & continued so till by yethe wars of yethe second Trumpet yethe Sea was turned into blood; & then by those wars they became divided into yethe kingdoms signified by those rivers of water on wchwhich yethe plague of yethe third Trumpet fell. Here we have yethe ten Kingdoms represented by yethe horns or some of them, & Daniel tells us ytthat yethe little horn shall rise after them & think to change times & laws & ytthat they shall be given into his hand untill a time times & yethe dividing of time. This is the duration of his wicked reign, & therefore beginning sometime after yethe rise of yethe ten horns it is to be dated after from some later Epocha then yethe sounding of yethe second Trumpet. Now this interval of yethe time times & an half is yethe most signal one in all yethe prophesies; & therefore should have a very signal Epocha, & after yethe sounding of yethe second Epocha Trumpet there is none other more 122 115 signal one then ytthat of yethe Wo-Trumpet solemnized by yethe voice of yethe Eagle flying through yethe midst of heaven & crying Wo, Wo, Wo to yethe inhabitants of yethe earth by reason of yethe other voices of yethe trumpet of yethe three Angels wchwhich are yet to sound.

Again in Daniel (ch. 11.40) yethe reign of yethe Kings of yethe South and yethe North is called yethe time of yethe end, & yethe question being put How long shall be yethe end of yethe wonders yethe answer is made ytthat it shall be for a time & times & half a time. Now yethe King of yethe North who comes against yethe Man of Sin like a Whirlwind with Chariots and horsmen & ships & enters into yethe countries & overflows & passes over & reigns till yethe great tribulation, & then plants yethe tabernacle of his palace between yethe seas in yethe holy mountain of delight, & comes to his end, is yethe kingdom of yethe Euphratean horsmen in yethe time of the Wo-Trumpet. For this kingdom is yethe Northern King called in Ezekiel Gog of yethe Land of Magog & comes against yethe dominion of of yethe Apostates wthwith a very great army of horsmen & politically slays third part of Men & reigns till yethe second Wo be past, & then together wthwith yethe Beast at yethe time of yethe great tribulation makes war against yethe word of God & his armies in yethe land of delight & is slain with yethe two edged sword, as we shall shew in yethe next Chapter. Now so great an agreement in their time & qualities is a sufficient indication ytthat they are yethe same: & thence also yethe King of yethe South wchwhich precedes yethe King of yethe North must be yethe King or Kingdom of yethe Locusts, wchwhich precedes ytthat of yethe horsmen. For Locusts frequent hot southern Countries, & as yethe King of yethe South only pushed at yethe Men of Sin, & did not overflow yethe King of yethe North; so yethe Kingdom of yethe Locusts only tormented Men but did not kill them politically as the Euphratean horsmen did. So then yethe reign of yethe Kings of yethe Locusts & Euphratean Horsmen in yethe Wo-Trumpets is Daniels time of yethe end, & therefore this time of yethe end, ytthat is ytthat interval of yethe time times & half a time begins wthwith yethe Wo-Trumpets.

The King who doth according to his will, & whom yethe Kings of yethe South & North come against, I called yethe Man of Sin. For to him doth yethe Apostle Paul allude in saying ytthat yethe Man of Sin opposeth & exalteth himself above all ytthat is called God or ytthat is worshipped, so ytthat he as God sitteth in yethe Temple of God shewing himself ytthat he is God. For all this doth Daniel affirm of yethe King 123 116 ytthat shall be according to his will. He exalts & magnifies himself above ever God & speaks marvellous things against yethe God of Gods ytthat is (as Paul expresseth it) exalteth & opposeth & opposeth himself. Also he takes away the daily sacrificed its room in places the a in his seat he honours together wthwith God Protectors, even as a God whom his Fathers (yethe true Church) knew not, doth he honour them; he pollutes the sanctuary of strength & takes away the dayly sacrifices & places yethe abomination of desolation & therefore he sits in yethe Church or Temple of God, & in magnifying himself above every God he shews himself ytthat he is a God. He prospers also till yethe indignation be accomplished, ytthat is till Christ's second coming as Paul saith of yethe Man of Sin, & thence you may understand ytthat he is yethe little horn of yethe Goat grown exceeding great. For yethe vision of ytthat horn was at yethe time of yethe end & in yethe last end of yethe indignation Dan. 8.17, 19. Thence also you may certainly understand ytthat 'tis he ytthat takes away yethe dayly worship & places & abomination of desolation. For this is yethe Idolatry of yethe wilderness in the Apocalyps placed during placed in yethe great Apostacy by yethe Man of Sin. I here take yethe Man of Sin & yethe King ytthat doth according to his will in a large sence for yethe whole Apostacy. For in such a large sence yethe Dragon is taken sometimes taken, so as to comprehend yethe Beast, as you may understand by yethe ten horns of yethe Beast being also planted upon his head. And in yethe same large sence is yethe Beast sometimes taken so as to comprehend yethe Dragon as we shewed above, & then yethe wilderness is taken in a sence as large. Now considering ytthat this Man of Sin begins his wicked reign at yethe opening of yethe Seventh Seale, & doth according to his will for some time before yethe time of yethe end wherein yethe King of yethe South & North push at him & come against him, it confirms to us ytthat yethe time of yethe end begins sometimes after yethe opening of yethe seventh Seale, & so suits well wthwith yethe time of yethe Wo-Trumpets. All yethe wars of those Trumpets are plagues inflicted upon this Man of Sin & those of yethe Wo-Trumpets are yethe greatest. Now such plagues also are yethe wars of yethe Kings of yethe South & North against him & while Daniel describes only these two together wthwith yethe fall of yethe King of yethe North, yethe time of trouble & deliverance of yethe Saints by Michael wchwhich is a third, no doubt these three are yethe three greatest plagues & consequently yethe plagues of yethe three wo-trumpets especially since yethe third is evidently yethe plague of yethe third Wo-trumpet, & yethe two first precede it in continual order.

124 117 The times of this prophesy of yethe Scripture of truth being stated we may now be comparing it wthwith other prophesies understood it better. And because we are now describing yethe Apostacy of yethe latter times, & this prophesy is yethe fullest description thereof in all Daniel, it will not be amiss now to explain a little further.

As yethe prophesy of yethe four Beasts is a commentary on ytthat of Nebuchadnezzars image, so this Prophesy of yethe Scripture of truth is nothing else then a commentary on ytthat of yethe Ram & Goat. First yethe prophetic Angel names these two Beasts or Kingdoms of yethe Ram & Goat in these words, I will return, saith he, to fight wthwith the Prince of Persia, & when I am gone forth to yethe Prince of Greece shall come. Then he shews how yethe King of Persia shall make war upon yethe King of Greece, & how a mighty King of Greece shall (yethe first horn of yethe Goat) shall stand up, & his kingdom be broken off & divided towards yethe four winds of heaven but not to this posterity nor according to yethe greatness of his dominion. These are yethe four horns of yethe Goat wchwhich rose up when yethe first & greatest horn was broken off. Then he tells yethe history of yethe Kings of two of these horns (yethe southern & yethe northern) down to yethe reign of Antiochus Epiphanes, as Interpreters have sufficiently explained. And of Antiochus & yethe King of yethe south he tells us ytthat their hearts shall be to do mischiefe, & they shall speak lies at one table, but it shall not properprosper because yethe end is not yet (Dan. 11.27) wchwhich is as much as to say ytthat Antiochus is not yethe little horn of yethe Goat. For ytthat horn reigns in yethe time of yethe end & in yethe last end of yethe indignation, & casts down yethe truth to yethe ground, & destroys wonderfully, & practises & prospers, & through his policy causes craft to prosper in his hand (Dan. 8.12, 17, 19, 24, 25) Daniel therefore after he has declared ytthat Antiochus is not ytthat King who reigns in yethe end nor doth prosper in his designs, he mentions in yethe next place his unprosperous indignation against yethe holy covenant, & then passes on to describe yethe little prosperous horn. And out of him, saith he, arms shall stand up, & they shall pollute yethe sanctuary of strength, & shall take away yethe daily worship, & shall place yethe abomination wchwhich maketh desolate.

It may seem at first sight ytthat this taking away of yethe daily sacrifice or worship might have some relation to yethe desolation of yethe Iewish Temple 125 118 by yethe Romans. And to make this suspition yethe more plausible it may be alledged ytthat yethe Law was not abrogated by Christ's death. He came not to dissolve yethe Law but to fulfill it. Some part of it is not yet fulfilled, & therefore not abrogated, & yethe wchwhich he did fulfill by his passion was not thereby abrogated, because it might be as reasonably be observed afterwards in commemmorationcommemoration of his passion as it was before in prediction of it. Types are of an eternal nature, being as fit to represent things past as things to come & therefore are not abrogated by their being fulfilled, but require as positive a comand for their abrogation as their was for their institution. Paul tells us ytthat we do not make void yethe Law through faith Rom. 3.31, & ytthat yethe Law is not sin (ch. 7.7) but holy & good (vers 12,16, & 1 Tim. 1.8) & ytthat circumcision profiteth if one keep yethe Law Rom. 2.25, & ytthat every man ytthat is circumcised is a debter to yethe whole law, Gal. 5.3. For circumcision is yethe seale of a covenant to keep yethe law, & every covenant to do any thing wchwhich in it self is indifferent or not unlawfull is obligatory & binding & cannot be broken without sin. Whence yethe first Christians of yethe circumcision were all zealous of yethe law, yethe Apostles even Paul himself kept yethe law as long as yethe Temple stood, as you may see by several instances in yethe Acts of yethe Apostles. Amongst yethe Gentiles they had a dispensation to convers as yethe Gentiles for yethe Gospel's sake, but amongst yethe Iews yethe Apostle Paul himself was a Iew & accordingly he commands, If any bman be circumcised, let him not become uncircumcised. And if he any where speak of yethe law as dissolved or abrogated, he doth it in one of these respects, either because yethe abrogation of it by yethe destruction of yethe Temple was at hand, or because it was not required ytthat yethe converted Gentiles should by circumcision bind themselves to yethe observance of it, or because yethe putting trust & confidence in it and resting upon yethe fulfilling of it for justification was abrogated by faith in Christ. The Iews were bound to observe it by vertue of their covenant of circumcision, but were not to lay yethe stress of their Iustification & Salvation upon yethe observance of it; because ytthat was to frustrate & make void yethe faith in Christ. And yethe Gentiles were not to be circumcised in order to Salvation, because ytthat was to lay yethe stress of their Salvation upon yethe law, & thereby make void yethe faith in Christ, by wchwhich alone he is to be saved. This is yethe sence & summ of Paul's discourses on this matter. For ytthat he means nothing more you may know by this circumstance, ytthat in yethe law he disputes against, he includes yethe ten Commandments, as you may see in Rom. 2.21, 25 & 7.7. Gal. 5.14 126 119 1 Tim. 1.9, 10. For he doth not mean ytthat yethe ten commandments are all of them abrogated but only ytthat our Iustification by yethe observance of them is abrogated by faith. So then yethe Law continuing in force to yethe Iews at least till yethe destruction of yethe Temple by yethe Romans, it may seem reasonable to think ytthat Daniel in predicting yethe taking away of yethe daily sacrifice might have some respect to ytthat destruction of the Temple: & ytthat yethe rather because yethe worship was not only ceremonial but also spiritual consisting in praying & adoring God, not only by yethe unbeleiving Iews but also by yethe beleiving. Daniel was a Iew & so yethe more likely to have some respect to yethe nation of yethe Iews. But yet when I consider ytthat yethe Iewish Nation upon yethe calling of yethe Nation Gentiles was rejected yethe few beleivers only excepted; ytthat yethe worship in yethe Temple was performed by yethe unbeleivers, & therefore not acceptable to God unless so far as yethe beleivers were concerned in it, ytthat yethe worship of yethe beleivers there consisted mainly in praying & praising God, & so yethe same wthwith that of yethe Christians in Synagogues & Churches all over yethe world, & ceased not by yethe destruction of yethe Temple, ytthat yethe host of heaven wchwhich yethe little horn of yethe Goat cast down to yethe ground, & together wthwith yethe sanctuary trade under foot are Christians & therefore yethe daily worship here spoken of is Christian, & ytthat yethe abomination or transgression of desolation was placed in yethe sanctuary a long time even untill yethe cleansing of yethe Sanctuary, wchwhich cannot be understood of yethe Temple all these things incline me to think ytthat nothing els then yethe Christian daily sacrifice or worship in their synagogues or Churches (collectively called yethe sanctuary) is here intended & I am confirmed in this opinion by comparing these visions wthwith yethe Apocalyps as follows.

In yethe prophesy of yethe Goat, yethe little horn first waxed great toward yethe South & toward yethe East & toward yethe land of delight by yethe incorporation of yethe Romans & yethe growth of their Empire, then it waxed great to [or against] yethe half of heaven & cast down of yethe host & of the stars to yethe ground & stamped upon them. As it made war upon the South & yethe East & yethe pleasant land for enlarging its dominion, so now it made war upon yethe host of heaven & cast down of yethe stars to yethe ground. And this came to pass when yethe woman in heaven was pained in travail of a Manchild, & yethe Dragon drew yethe third part of yethe stars of heaven, & cast them to yethe Earth. Then yethe horn magnified himself to [or against] yethe Prince of yethe host: & this came to pass when yethe Dragon & his Angels made war against Michael (yethe Prince of yethe host) & his Angels 127 120 Then by him yethe daily worship was taken away & yethe place of his same Mary cast down, & an host was given him against yethe daily worship by reason of transgression, & it cast down yethe truth to yethe ground, & it practised & prospered. And this came to pass by yethe Dragon's coming down amongst yethe inhabitants of yethe earth & sea wthwith great wrath, & beginning to prevail & take away yethe daily worship at yethe opening of yethe seventh seale, & completely casting down yethe truth to yethe ground & setting up yethe abomination of desolation at or before yethe sounding of yethe first wo-Trumpet. For against yethe host or Church of heaven an host or fals Church was given him when yethe two horned Beast rose out of yethe earth & yethe Woman fled into yethe Wilderness. The worship he & his host took away is the daily sacrifice described in the first five chapters of yethe Apocalyps as we explained in the ✝ section of this Treatise. The idolatrous worship sett up by his host, ytthat is yethe worship of yethe Beast & his Image set up by yethe two horned beast & yethe Whoredom of yethe woman in yethe wilderness is yethe abomination of desolation. They ytthat embrace it are called yethe abominable Apoc. 21.8, & therefore 'tis yethe abomination of yethe wilderness or as Daniel expresseth it, yethe abomination of desolation. This worship yethe host begins to set up at or soon after yethe opening of yethe seventh seale. Then follows a war of yethe Dragon & Beast against yethe two witnesses, & when they are overcome & slain & put on yethe mourning habit of sackcloth, ytthat is at yethe beginning of yethe thousand two hundred & sixty days or sounding of yethe first wo-trumpet, yethe truth is fully cast down to yethe ground, & yethe abomination com set up in place of yethe daily worship. Now yethe conflict between this horn & yethe host of heaven is in yethe prophesy of yethe scripture of truth thus described.

And out of him arms shall stand up, & they shall pollute yethe sanctuary of strength & shall take away yethe daily worship & they shall place yethe abomination ytthat maketh desolate. And yethe transgressors of yethe covenant shall he cause to dissemble, [t hypocritically to adhere to him] wthwith flattering speeches: but yethe people of those who ytthat do know their God shall be firm & active. And they ytthat understand among the people shall instruct many, yet they shall fall by yethe sword & by flame by captivity & by spoile [many] days [even to yethe end.] And when they shall [by yethe Dragons coming down amongst yethe inhabitants of yethe earth sea & persecuting yethe woman wchwhich brought forth yethe Man-child, & casting out waters as a flood after her, begin to] fail, they shall [by yethe earth 121 helping yethe woman & opening her mouth & swallowing up yethe waters] be holpen wthwith a little help: But many shall [hypocritically] adhere to them wthwith flattering speeches & those of understanding shall [in yethe war of yethe Beast upon yethe witnesses] fall for a tryal amongst them & to large & to make them white unto yethe time of yethe end: for yet [even after yethe witnesses are overcome & slain] there is a certain time And yethe King [by whom they shall fall] shall do according to his will & he shall exact himself & magnify himself above every God & shall speak marvellous things against yethe God of Gods & shall prosper till yethe indignation [of God against yethe captivated & dispersed Iews] shall be finished for yethe determined time shall be fulfilled. Neither shall he regard yethe God of his Fathers, nor yethe desire of weomen, neither shall he regard any God for he shall magnify himself against them all. And together aלאלה, To or together with wthwith a God shall he honour bMahuzzim, strengths, strong ones, Protectors Defenders, Guardians, mighty Patrons. See Medes apostacy of the latter times. Guardians in his seat: even wthwith a God whom his fathers knew not shall he honour [their] wthwith Gold & wthwith silver & wthwith pretious stones & wthwith valuable things. And he shall he dem make yethe holds [by fortresses] of [his] Guardians w together with a strange God; whom acknowledging he shall increase wthwith glory & shall make them Lords over many & shall divide yethe earth [amongst them] for a [reward or] patrimony. And at yethe time of yethe end [when he shall have overcome yethe witnesses & those of understanding among yethe people are fallen] yethe King of yethe South [at yethe sounding of yethe first Wo-Trumpet] shall push at him & yethe King of yethe North [at yethe sounding of yethe second] shall come against him like a whirlwind - & enter into his countries & overflow & pass over [politically killing or conquering yethe third part of Men] and [at yethe sounding of yethe third] shall go forth wthwith great fury to destroy & utterly to make away many & shall plant yethe Tabernacle of his palace between yethe seas [of Tiberias & yethe Mediterranean] in yethe Mountain of delight & holiness but [by yethe power of Michael yethe great Prince who is set over yethe children of thy people & in yethe great tribulation of yethe Saints shall stand up against him] he shall come to his end & there shall be none to help him - & at ytthat time thy people shall be delivered [out of his hand & from their long captivity] every one ytthat shall be found written in yethe book & many of them ytthat sleep in yethe dust of yethe earth shall awake some to lasting life & some to lasting shame & contempt, & they that understand shall shine as yethe brightness of yethe firmament, & those ytthat turn many to righteousness as yethe stars for ever & ever. But thou Ô Daniel shut up yethe words & seale yethe book even to yethe time of yethe end many shall run to & fro & knowledge [of these things] shall be increased.

179 122 Then I Daniel looked & behold - one said to yethe Man cloathed in linnen - How long is it to yethe end of these wonders? [Or, for how long is yethe end of these wonders] And I heard yethe Man cloathed in linnen who was upon yethe waters of yethe rivers, & he held up his right hand & his left hand up to heaven & sware by him ytthat liveth for ever [ ytthat [from yethe time ytthat yethe arms wchwhich stand up out of yethe King of yethe North shall have fully taken away yethe daily worship & placed yethe abomination wchwhich maketh desolate untill yethe Sanctuary be cleansed] it shal be for a time & times & an half [or 1260 days] & [after ytthat] when yethe dispersion of yethe power of yethe holy people shall be ended then all these things shal have an end. And I heard but I understood not: then said I what are yethe last of theses things? And he said, Go thy way Daniel for yethe words are closed up & sealed. Even untill yethe time of yethe end many shal be purified & made white & tried, but the wicked shal do wickedly & none of yethe wicked shal understand but the wise shal understand. And from yethe time ytthat yethe daily worship shal be taken away & yethe abomination ytthat maketh desolate set up [until the captivity or dispersion of thy people begin to return] there shal be a thousand two hundred & ninety days. Happy is he ytthat waiteth [forty & five days longer] & cometh to yethe thousand three hundred & five & thirty days [for then shal the great tribulation be ended & thy people as many as are written in yethe book shal be delivered & fully return from yethe dispersion & yethe dead be rewarded] But go thy way Daniel till yethe end [of these days] be: for thou shall rest [in yethe dust] & stand in thy lot [amongst yethe rest of yethe dead raised again to life] at yethe end of yethe days.

130 123 The end of yethe world day of Iudgment & world to come

By what has been said it is manifest that the end of the world is described in yethe last Chapter of Daniel newly explained. For there is predicted the resurrection of the dead, and that in such a manner that it cannot be interpreted allegorically. 'Tis said that they who sleep in the dust shall rise again some to reward and some to punishment and Daniel himself in person is named for one of those who shall then rise again. At that time is also predicted the end of the King of the North the fall of the great Apostacy, the return of the Iewish captivity and the great tribulation, and therefore in describing the end of the world we are now to give an account of these things as the immediate forerunners thereof. The periods of time we have in Daniel, but the order of yethe things is more distinctly described in the Apocalyps, and by comparing them together we shall better understand them both. Now in the Apocalyps the fall of the Apostasy is described by these steps.

At the end of the 120 days the ten Kings burn the whore of Babylon, and at the same time the spirit of life enters into the two witnesses, Prophets or Preachers, and they stand upon their feet, and ascend up to heaven in a cloud of converts, or as is exprest in the fift Church, An Angel flies in the midst of heaven having the everlasting Gospel to preach [or testify] unto them that dwell on the earth and to every Nation & kindred and tongue & people, saying wthwith a loud voice, Hear God & give glory to him, for yethe hour of his judgment [of yethe great Whore] is come & [worship no longer yethe Beast & his Image but] worship him ytthat made heaven & earth & yethe sea & yethe fountains of Waters. This is yethe preaching of yethe Gospel to all Nations spoken of in Matthew chap. 24 & yethe Nations now to be converted are the fullness of yethe Gentiles to come in at yethe end of yethe Iewish captivity when 131 124 When all Israel shall be converted and saved, usedas Paul describes Rom. 11.25.

In yethe next place follows yethe second fall of Babylon called yethe fall of yethe tenth part of yethe great city & proclaimed both in yethe fift & in yethe seventh Church, saying Babylon is fallen is fallen &c. And this fall is followed wthwith yethe conversion of a greater multitude: as is thus briefly exprest in yethe fourth Church; The remnant were affrighted & gave glory to God, & in yethe seventh Church is thus described at large – After these things [ytthat is after yethe second fall of Babylon] I heard a great voice of much people in heaven saying Allelujah salvation & glory & honour & power unto yethe Lord out God, For true & righteous are his judgments; For he hath judged yethe great Whore &c. At yethe same time also are yethe Iews converted wchwhich return from captivity as I gather from yethe next words. And yethe four & twenty Elders & yethe four Beasts fell down & worshipped God that sat on yethe throne saying, Amen, Allelujah. For I told you ytthat in yethe worship of God in yethe Temple, yethe Christian Iews are described by yethe Elders & Beasts & by yethe Christian Gentiles by all yethe Angels round about yethe throne & round about yethe Beast & yethe Elders & ytthat by yethe falling down of yethe one or yethe other, & worshipping God, yethe conversion of yethe Iews or Gentiles is signified.

In yethe next place come three unclean spirits like frogs (croaking Spirits of deceivers out of yethe Mouths of yethe Dragon, Beast & fals Prophet working miracles to seduce yethe Kings of yethe eathearth, and of yethe whole world, & to gather them to the battle of yethe great day of God Almighty, perswading them perhaps ytthat yethe new converted Iews are yethe great Antichrist wchwhich was to come in yethe end of yethe world and reign at Ierusalem, & ytthat yethe reformed Christians all over yethe world of their Communion are Antichristians, & by such pretences & their fals miracles seducing many to yethe worship of yethe Beast & his Image. At yethe same time therefore it is to be conceived ytthat in yethe fift Church yethe third Angel flies through yethe midst of heaven, saying, with a loud voice: If any man worship yethe Beast & his Image & receive his mark in his forehead, or in his hand yethe same shall drink of yethe wine of yethe wrath of God &c. By yethe voice of this & yethe two former Angels understand yethe voice of those that preach yethe Gospel. Whether yethe three frogs are opposed to the three Angels 132 124 and so come forth successively or come forth all together at yethe flight of yethe third Angel time will discover.

In yethe next place follows yethe time of trouble or great tribulation spoken of by Daniel & Christ in Matthews Gospel, & described in yethe prophesies of all yethe seven Churches. For this is yethe great tribulation out of wchwhich yethe Palm-bearing Multitude come in yethe first Church, yethe tribulation of ten days or prophetick years in yethe Epistle to yethe second Church, yethe war in wchwhich Christ fights against yethe Nicolaitans wthwith yethe sword of his mouth in yethe Epistle to yethe third Church, & yethe anger of the Nations in yethe fourth Church at yethe sounding of yethe seventh Trumpet, thus described: And yethe Nations were angry & thy wrath [against them] is come & yethe time of yethe dead ytthat they should be judged & ytthat thou shouldest give yethe reward unto thy servants yethe Prophets & to yethe saints & them ytthat fear thy Name small & great, & shouldest destroy them [yethe Beast & fals Prophet & Kings of yethe Nations] wchwhich [in yethe great tribulation] destroy yethe earth. This anger & destruction of yethe angry Nations is ytthat war to wchwhich yethe seventh Trumpet sounds described at large in yethe seventh Chapter Church between yethe armies in heaven & yethe armies of yethe Beasts & kings of yethe earth. In yethe fift Church yethe tribulation is ushered in by this acclamation; Here is yethe patience of yethe saints, here are they ytthat keep yethe Commandments of God, – Blessed are yethe dead wchwhich dye in yethe Lord, & then is described by yethe harvest whereof yethe hundred & forty four thousand Saints are called yethe first fruits. In yethe sixt Church 'tis involved in yethe battel of yethe great day of God Almighty to wchwhich yethe three frogs gather yethe Nations: & in yethe Epistle to this church 'tis called yethe hour of tentation wchwhich shall come upon all yethe world to try them ytthat dwell upon yethe earth. In yethe seventh Church it is involved in yethe war between yethe two armies & delineated by yethe Angel standing in yethe Sun. For this is a type of yethe same kind wthwith yethe Womans being cloathed with yethe Sun. The mystical body of yethe Angel is yethe Church, & yethe Sun is yethe aggregate of kingdoms through wchwhich yethe Church is diffused & who by his great heat scorches & burns her, ytthat is makes war upon her in this great persecution head & fire being yethe symbols 133 126 of war: & yethe loud voice of this Angel saying to all yethe fowls ytthat fly in yethe midst of heaven come & gather your selves together unto yethe supper of yethe great God, ytthat ye may eat yethe flesh of kings, &c, is yethe voice of yethe Church crying for vengeance. This voice is yethe same wthwith ytthat of yethe Angel in yethe fift Church who came out from yethe Altar & had power over yethe fire ytthat is over yethe fire of the Alter where yethe Martyrs were sacrificed) & cried wthwith a loud cry to him ytthat had yethe sharp sickle saying thrust in thy sharp sickle to gather yethe clusters of yethe Vine of yethe Earth.

In yethe last place follows at yethe end of yethe great tribulation an universal Victory of yethe Church over all yethe persecuting Nations, & this is described in Matthew & yethe old Prophets by yethe smiting of yethe Sun, Moon & stars, & sometimes by other modes of speaking & in yethe Apocalyps in yethe first of yethe seven Churches by yethe coming of yethe Palm-bearing multitude out of yethe great tribulation, at wchwhich time all yethe Angels fall down before yethe throne & worship God, ytthat is yethe Nations are universally converted. In yethe Epistle to yethe second Church by this exhortation; Be thou faithful unto death & I will give thee a crown of life; in yethe third Church by yethe finishing of yethe great mystery of God spoken of by yethe old Prophets; in yethe fourth by yethe kingdoms of this world becoming yethe kingdoms of God & his Christ at yethe sounding of yethe seventh Trumpet; in yethe fift by yethe Vintage & treading of yethe great wine-press of yethe wrath of God; in yethe sixt by yethe voice at yethe pouring out of yethe last Vial, saying, It is done, & by yethe concomitant voices & thunders & lightnings & a greater earthquake then ever was before upon yethe face of yethe earth, & an exceding great hail yethe plague of of wchwhich caused men to blaspheme God & Babylon's coming then in remembrance before God to give unto her yethe cup of yethe wind of yethe fierceness of his wrath: & in yethe Epistle to this Church, by yethe door of yethe kingdom of David set upon for her to enter & by yethe promise to make yethe persecuting synagogue of Satan come and worship before her feet: & in yethe seventh Church by yethe victory of yethe armies in heaven against yethe armies of yethe Beast and Kings of yethe earth. This victory being yethe great mystery of God mainly spoken of by yethe old Prophets & being also yethe common period of the seven Churches: for continuing yethe synchronism of those Churches, & giving light to yethe old Prophets, it will not be amiss now to explain it more fully.

134 127

Now this war between yethe word of God & yethe Beast will be best understood by comparing it with yethe war between Michael & yethe Dragon. For Michael or Christ is this word of God, there Michael was represented by a Man-child who was to rule all Nations with a rod of iron & here being grown to maturity he comes to smite them with a sharp word & rule them with a rod of iron Apoc. 19.15. But as by yethe Dragon & his armies & by yethe Beast & by his armies we do not understand a single person & his armies but a kingdom & its armies: So we shewed ytthat the Man-child or Michael & his armies not Christ in heaven but his mystical body, a Christian kingdom & its armies is to be understood, & therefore by yethe word of God & his armies a Christian kingdom wthwith its armies is also to be understood. This kingdom to express yethe greatness of its dominion & its rise from yethe universal preaching of yethe word of God by yethe two Prophets is rather called King of Kings & yethe word of God rather then by any other name of Christ.

Against this King & his army come yethe Beast & his the Kings of the Earth & their armies. The Beast & yethe Kings of yethe earth are not the Beast & his horns but yethe Beast & the Dragon. For yethe horns of yethe Beast go along with him into yethe lake of fire while yethe remnant called Kings & captains & mighty Men & horses & them ytthat sit on them & all men both free & bond small & great, ytthat is yethe flesh of yethe Kings of yethe earth & their people are slain & their flesh given to yethe fowls of heaven. The horns of a Beast always signify yethe kingdoms of wchwhich yethe Beast is composed. They gave their kingdom to yethe Beast & so go along with by ytthat gift yethe kingdome was his kingdome, every one gave his kingdom to be one of his members. The ten horns are ten kings wchwhich make war with yethe Lamb, but these are kings of the waters comprehended in yethe name of yethe Beast; & in ytthat respect differ from yethe Kings of yethe earth. The three frogs went forth out of yethe mouth of yethe Dragon Beast & fals Prophet to yethe Kings of yethe earth & of yethe whole world to gather them to this Battle, & therefore yethe Dragon is engaged in yethe war together with the Beast & fals Prophet, & by consequence comprehended in the kings of yethe earth. The earth whereof these are kings is here taken but for a part of yethe whole world: & what yethe other part is you may know by yethe next words: And ever Island fled away & yethe mountains were not found. The mountains are of yethe earth, & yethe Islands of yethe sea, & therefore in yethe time of this battel yethe two parts of yethe world are yethe earth & sea or Dragon & Beast, The kings of yethe earth are to be referred to yethe Dragon. These are yethe Kings of yethe east whose way at yethe pouring out of yethe sixt 135 128 Vial was prepared against yethe battel of yethe great day of God Almighty. For those kings are yethe kings of yethe Euphratean horsmen by whose serpentine tails you may known them to be of yethe Dragons family. By killing yethe third part of Men politically, ytthat is by conquering yethe men of yethe Dragons kindome, they became Kings of yethe earth. And therefore in yethe army of Kings & Captains & mighty men to whose flesh all yethe fowls of heaven are invited, you have horses & them ytthat sit on them, ytthat is the Euphratean horsmen: and when these are slain yethe Dragon ytthat old Serpent called yethe Devil & Satan (ytthat is not yethe Men of his kingdome but his fals religion) is cast into ytthat same bottomless pitt, out of wchwhich yethe Locusts (yethe predecessors of yethe Euphratean horsmen) arose before. This pit was then unlocked & opened to let out yethe seduction of yethe Locusts & after yethe Devil & opened to let out yethe seduction of yethe Locusts & after yethe Devil of seduction was cast into it lockt up again for a thousand years. If ytthat error wchwhich before arose out of it remained in yethe world till yethe Dragon was shut up ytthat he should deceive the Nations no more, its ceasing must be signifyed by its shutting up.

Now yethe armies of these Kings were gathered together into a place called in yethe Hebrew tongue Ar-ma geddon. By the language of yethe people yethe country is designed. In yethe prophesy of yethe fift Church where yethe scene of yethe visions is at Ierusalem in yethe Temple, 'tis said ytthat yethe winepress was trodden without yethe City (ytthat is without) Ierusalem yethe phrase alluding to yethe wine & oyle presses, wchwhich were without Ierusalem at yethe foot of mount Olivel, & blood came out of yethe winepress even unto yethe hors bridles by yethe space of 1600 furlongs, ytthat is unto yethe hors bridles of yethe armies of yethe word of God, who treadeth yethe winepress of yethe fierceness & wrath of Almighty God Apoc. 19.15, by yethe space of yethe region of Iudea. For of ytthat length dothdo aSee Mede's computation out of Ierōom Ierome & bSee Lightfoot on Rev. 13. R. Menachem on Gen. fol. 60 reccon yethe land of Israel. Whence also yethe cTalm. in Taawith fol 69 col. 1. Ierusalem Talmud in describing yethe great slaughter of yethe Iews made by Hadrian at yethe destruction of yethe city saith ytthat yethe horses waded in blood up to yethe nostrils by yethe space of a thousand & six hundred furlongs. But whether Iudea be here meant literally or as a type of yethe region of yethe whole Church I leave to be considered. Perhaps yethe persecution of yethe whole Church may end wthwith a war upon yethe converted Iews.

The armies & yethe seat of yethe war being described, there remains yethe manner of it to be understood 136 129 of it to be understood. The word of God being put for a Christian Kingdom, yethe sharpe sword wchwhich comes out of his mouth must signify yethe power of this kingdome. It comes out of yethe mouth of yethe word of God to express yethe rise & growth thereof from preaching. With this sword yethe Nations are slain not literally but by dissolving their bodies politic, & then all saints are filled wthwith their flesh, ytthat is yethe armies of heaven become possessed of their riches & dominions. As upon yethe first fall of Babylon yethe Gospel began to be generally preached, & upon yethe second fall to be more preached, so upon yethe more signal judgment of destroying yethe Beast & Fals Prophet yethe preaching & converting of yethe remnant of yethe Nations must be much quickened. For yethe removal of yethe Beast & Fals prophet (yethe great enemies of yethe Gospel) will give a much greater liberty to its preaching then before, & yethe judgment will startle & incline men much more to hearken to it. And when yethe truth is grown strong enough yethe kingdoms or Cities of yethe Nations must fall of course, as is exprest unknownat yethe pouring out yethe last Vial. And this is their being slayingslain with yethe two edged sword. For slaying is every where in this prophesy used in a litteral sense for killing single persons but mystically for dissolving bodies politic. Then are all yethe fowls of yethe air filled with their flesh, ytthat is yethe armies of heaven become possessed of their wealth & dominions, & yethe Dragon ytthat old serpent called yethe Devil & Satan is bound & cast into the bottomless pitt ytthat he should deceive yethe Nations no more. A violent conquest without yethe preaching of yethe Gospel would not put an end to error. The conquering sword, to have this effect on yethe Nation, must come out of yethe mouth of yethe word of God. Then yethe Prophet saw thrones & they ytthat sat upon them & judgment was given unto them, ytthat is yethe Dominion of yethe new kingdom erected by yethe conquest. For judging is often in scripture put for ruling. This is yethe kingdom of wchwhich 'tis said at yethe sounding of yethe seventh Trumpet, The kingdoms of this world are become yethe kingdom of our Lord & of his Christ & he shall reign for ever. And the Metropolis thereof is the beloved city yethe new Ierusalem Apoc. 20.9.

The Apostle Paul tells us ytthat yethe Iewish sabbaths & Feasts were 137 130 types of things to come. The Passover was a type of yethe first coming of Christ. Is not yethe Feast of yethe seventh month a type of his second coming? For yethe first day of yethe month called yethe Feast of Trumpets, wherein Trumpets sounded all over yethe land, answers well to the first yeare of yethe great tribulation, wherein yethe war between yethe word of God & yethe Beast & Dragon begins; & ytthat tribulation lasting ten prophetick days, wchwhich are years, may end wthwith yethe fast on the tenth day. For ytthat Fast expresses well yethe great affliction & distress of Gods people in yethe end of yethe persecution immediately before yethe Beast & Fals Prophet be destroyed. And on this day beginsbegan yethe Iubile or year of release, yethe Trumpets sounding all over yethe Land Levit. 25.19. Then follows four or five days until yethe Feast of Tabernacles, wchwhich may be a time of preaching yethe Gospel until yethe kingdom of yethe Nations begin to fall. Then yethe Feast lasts seven days, & is a very lively Emblem of war, victory & triumph. For yethe dwelling in Tabernacles expresses yethe encamping of armies abroad. The great sacrifices of all seven days, & yethe great sounding of Trumpets at them express great wars, & so answer to yethe killing of Men with yethe two edged sword called by Ezekiel a great sacrifice on yethe Mountains of Israel Ezek. 39.17. For these sacrifices yethe aSee Lightfoot on Iohn 7.37. Iews accounted offered for yethe Nations. At yethe division of yethe earth there were accounted seventy Nations & in all yethe seven days seventy bullocks were offered, & yethe Iews accounted one bullock offered for every Nation They were burn sacrifices offered by fire & so denote a sacrifice of yethe Nations by war. Further yethe feasting of Israel on those seven days answers to yethe supper of yethe great God to wchwhich yethe fowls of yethe heaven are invited ytthat they may eat yethe flesh of yethe slain. The crying HosannahHosanna with palm branches every day is a type of victory & triumph. The pouring out of water upon yethe Altar all yethe seven days expresses yethe pouring out of Gods spirit upon all flesh until all seduction and error be cast into yethe bottomless pitt. And yethe The great rejoycing in yethe Temple wthwith musick & singing & dancing in so excessive a measure as to occasion yethe proverb among yethe Iews, ytthat he who has not seen yethe rejoycing at drawing of water had not seen any rejoycing at all, is a type full expression of such joy as may be conceived at yethe conquest of the Nations. And yethe great Hosanna of yethe last day may express yethe completion of their victories. 138 131 Considering therefore ytthat yethe circumstances of yethe feast are so well fitted to represent yethe war of yethe great day, & ytthat yethe Apocalyps wchwhich is a prophesy of Christs second coming alludes to almost nothing else in yethe law but this Feast, it inclines me much to suspect ytthat there is some such mystery in it as I have explained. The truth I must leave to be discovered by time.

In yethe next place yethe Apostle saw thrones, yethe soules of yethe Martyrs and those who had not worshipped yethe Beast & his Image nor received Gods mark, & they lived & reigned wthwith Christ a thousand years, & then Satan is losed & deceives yethe Nations Gog & Magog & they compass yethe beloved city & are consumed by fire from heaven & yethe Devil is cast into yethe lake of fire where yethe Beast & Fals Prophet are & shall be tormented day & night for ever & ever. Concerning all wchwhich I observe, first ytthat since yethe Dragon is cast into yethe lake of fire where yethe Beast & fals Prophet were before, therefore yethe war of God & Magog is not ytthat war wherein yethe Beast & fals Prophet were cast into yethe Lake, but another wchwhich comes after it by yethe space of a thousand years. Error reigned in yethe Dragon till he gave yethe Beast his throne, & then in yethe Dragon Beast & fals Prophet till yethe two last were cast into yethe lake of fire, & therefore yethe ceasing of all error for a thousand years signifyed by yethe shutting up of yethe Dragon must come afterwards. Secondly I observe ytthat yethe Lake of fire into wchwhich yethe Beast & fals Prophet are cast is really hell, and ytthat partly because yethe Devil is cast into yethe same lake of fire where they were before, & all three are therein tormented together for ever & ever, & partly because in yethe general judgment described in yethe next words, all yethe dead as many as are not found written in yethe book of life are cast into yethe same Lake, & their punishment therein is called yethe second death, a phrase used by yethe Iews to signify Hell torments, & certainly used in this sense in other places of yethe Apocalyps ch 28.8 & 2.11. A little before yethe Beast and fals Prophet are cast into yethe Lake of fire, they are thus threatned. If any man worship yethe Beast & his Image & receive his mark in his forehead or in his hand, yethe same shall drink of yethe wine of yethe wrath of God wchwhich is poured out without mixture into yethe cup of his indignation & he shall be tormented wthwith fire & brimstone in yethe presence of yethe Lamb, & yethe smoke of their torment ascendeth up for ever & ever, & they have no rest day nor might who worship yethe Beast & his Image, & whosoever receiveth yethe mark of his Name. That Hell is here threatned is indisputably evident, & yethe subsequent casting out of yethe Beast & fals Prophet 139 132into yethe Lake of fire burning wthwith brimstone is yethe putting this threat in execution. Thirdly I observe ytthat yethe resurrection of yethe dead & day of judgment begin wthwith yethe casting of yethe Beast & fals Prophet into yethe Lake of fire, & ytthat for these reasons. First because their enduring yethe pains of hell presupposes yethe immortality of ftheir bodys & by consequence either their resurrection or (wchwhich is all one) yethe change of their bodies. This is because their punishment presupposes their being judged: for no man is justly executed before sentence pass. Next because the harvest & vintage is synchronal to the time & is a known type of yethe day of judgment Matt. 13, Ioel 3.12. Also at yethe Trumpet (wchwhich sounds to this war of yethe Beast & Fals Prophet wthwith yethe Lamb) it is said ytthat yethe time of yethe dead is come ytthat they should be judged & ytthat God should give reward to his servants yethe Prophets, & to the Saints & then ytthat fear his name both small & great. And here after yethe resurrection & judgment is exprest by dooming yethe Beast & Fals Prophets to yethe Lake of fire, tis exprest also by yethe reward & judgment of yethe Saints. And I saw thrones saith he, & they sat upon them & judgment was given them, & I saw yethe soules of them ytthat were beheaded for yethe witness of Iesus and for yethe word of God & wchwhich had not worshipped yethe Beast nor his Image &c, & they lived [ytthat is rose again from yethe dead] & reigned wthwith Christ a thousand years: but yethe rest of yethe dead lived not again till yethe thousand years were finished. In what sence yethe rest of yethe dead were dead & lived again after yethe thousand years were finished, in yethe same sence these were also dead, & at this time lived again. For these & yethe rest of yethe dead are here spoken of as two parts of yethe same whole both wchwhich rise again but not at yethe same time.

Now yethe rest of yethe dead are acknowledged to rise again really & truly in yethe last judgment thus described in the next place. And I saw saith yethe Prophet, a great white throne & him ytthat sat on it from whose face yethe earth & yethe heaven fled away, & there was found no place for them. And I saw yethe dead small & great stand before God & yethe books were opened, & another book was opened wchwhich is yethe book of life & yethe dead were judged out of those things wchwhich were written in yethe books according to their works. And yethe sea gave up yethe dead wchwhich were in it & death & yethe grave delivered up yethe dead wchwhich were in them, & they were judged every man according to histheir works. And 140 133 death & yethe grave were cast into yethe Lake of fire. This is so full & express a description of yethe last judgment as nothing can be more. But whilst interpreters date this from yethe end of yethe thousand years & make it respect only yethe second resurrection. I find it begins wthwith yethe battel of yethe great day when yethe Beast & Fals Prophet are cast into yethe Lake of fire & so comprehends both resurrections. For it is yethe very same judgment wthwith that described by Daniel in these words: I beheld yethe thrones [of yethe Kingdoms of this world] were cast down & yethe ancient of days did sit, whose garment was white as snow & yethe hair of his head like pure wool & his throne was like yethe fiery flame, & his wheels [those wheels of his throne described by Ezekiel] as burning fire. A fiery streame came forth from before him: thousand thousands ministred unto him & ten thousand times ten thousand stood before him: yethe book judgment was sett & yethe books were opened. I beheld them because of yethe voice of yethe great words wchwhich yethe horn spoke. I beheld till yethe Beast was slain & his body given to yethe burning flame.

The general judgment begin is both of yethe living & yethe dead, & begins wthwith Christs appearing & his kingdom 2 Tim. 4.1, 1 Pet. 4.5. The first act of this coming & judgment is to destroy yethe Man of sin wchwhich is a judgment of yethe living & this is done by these steps. First yethe whore is burnt wthwith fire & then yethe Beast & fals Prophet cast into yethe Lake of fire, & yethe rest slain wthwith yethe two edged sword & yethe Dragon shut up. For Daniel's begins yethe great judgment wthwith yethe end of yethe reign of yethe little horn. I beheld, saith he, & yethe same horn made war wthwith yethe Saints & prevailed against them untill yethe ancient of days came, & judgment was given to yethe saints of yethe most High, & yethe time came ytthat yethe Saints possessed yethe kingdom. And so in yethe Apocalyps at yethe burning of yethe Whore when yethe witnesses rose again & yethe Gospel begins to be universally preacht an Angel proclaiming: Fear God for yethe hour of his judgment is come Apoc. 14, & then at yethe fall of Babylon 'tis said, she shall be unterlyutterly burnt wthwith fire for strong is yethe Lord God illgblthat judgeth her ch. 18.8: & again; Alleluja, for yethe Lord God omnipotent reigneth ch. 19.6. This is yethe period of time wchwhich Christ speaks in saying, when yethe Son of Man comethcomes, shall he find faith on yethe earth? This is, as I may say, yethe dawning of yethe day of judgment. Then arises & breaks forth yethe Son of righteousness in yethe clouds of heaven to yethe ancient of days & receiving dominion & a kingdom, ytthat all people Nations & languages 141 134 should serve him for ever & ever, & in Iohn by yethe word of God yethe King of Kings & Lord of Lords coming in yethe clouds wthwith yethe armies in heaven on white horses. For he comes now in a double power & dominion; in his mystical body of an army & kingdom of Mortals led on & ruled by a mortal king his vicegerent on Earth, & in his own person attended wthwith an innumerable host of Angels who gather out of his kingdom all things ytthat offend & them wchwhich do iniquity [yethe Beast & fals Prophet] & cast them into a furnace of fire; There shall be wailing & gnashing of teeth: & then shall yethe righteous shine forth as yethe Son in yethe kingdom of their Father (Matt. 13.41) being gathered by yethe same Angels from yethe four winds, & caught up in yethe clouds to meet yethe Lord in yethe air & reign wthwith him in heaven Matt 24.31. 1 Thes. 4.16, 17. And now thrones are set & they sit upon them & judgment is given them Apoc. 20: or as Daniel expresses it, The judgment was set & yethe books were opened. Now all this is thus repeated in yethe general judgment of yethe Apocalyps.

And I saw, saith he, a great white throne & him ytthat sat on it, from whose face yethe earth & yethe heaven fled away, & there was found no more place for them. Heaven & earth are here taken in such a sence as they use to signify in prophesy & as they are taken at yethe opening of yethe sixt seale where yethe Sun Moon, & stars are smitten, & heaven departs as a illgblscroll & every mountain & Island are moved out of their places, ytthat is for yethe politic world. This heaven and earth departs away at yethe ruin of yethe Whore, Beast, fals Prophet & Kings of yethe earth, & sending up of yethe Dragon: And then follow yethe Vision of thrones & them ytthat sat on them & yethe judgment given unto them: & yethe resurrection of those who reign wthwith Christ. And I saw; saith he, yethe dead small & great stand before God & yethe books were opened &c, & from this judgment commences yethe reign of yethe Saints wthwith Christ or kingdom of heaven, And I saw, saith he, a new heaven & a new earth, for yethe first heaven & yethe first earth were passed away & there was no more sea; & I saw yethe holy City yethe new Ierusalem, coming down from God out of heaven prepared as a bride adorned for her husband The heaven wherein yethe Dragon & yethe woman were seen, & yethe earth & Sea to wchwhich he came down are now passed away, & in their place succeed yethe heaven & earth of a new kingdom, whose regal city is yethe new Ierusalem. So then every part of yethe Apocalyps has its repetition & interpretation. The prophesy of yethe Seals & Trumpets is repeated in ytthat of yethe Dragon & Beasts, & yethe prophesy of yethe fall of Babylon & yethe casting 142 135 of yethe Beasts & Fals Prophet into yethe Lake of fire, & yethe throne & judgment & reign of yethe Saints wthwith Christ is repeated in ytthat of yethe old heaven and earth passing away, yethe great white throne & general judgment & the new heaven & new earth & new Ierusalem.

But you will say how can yethe general judgment be in yethe beginning of yethe thousand years, since it is said ytthat yethe rest of yethe dead lived not again till yethe thousand years were finished. Understand therefore ytthat there is a first death & a second death, a first resurrection & a second resurrection. The first resurrection is from yethe first death, yethe second resurrection from yethe second death. The first death is of mortal bodies cast into yethe grave, yethe second of immortal ones cast into yethe Lake of fire; & therefore as yethe first resurrection is from yethe grave, so yethe second is from yethe Lake of fire. The first resurrection is in yethe beginning of yethe thousand years, yethe second not before yethe end. From yethe time of yethe first resurrection yethe Saints lived & reigned wthwith Christ a thousand years, but yethe rest of yethe dead [rose not then to live but died yethe second death &] lived not again till yethe thousand years were finished. Blessed & holy is he ytthat hath part in yethe first resurrection on such yethe second wrath [burning yethe thousand years] hath no power [as it hath on all yethe rest] but they shall be Priests to God & Christ & reign wthwith him a thousand years. He doth not say ytthat at yethe end of yethe thousand years all shall rise again; for yethe Beast & fals Prophet remain still in yethe Lake to be tormented wthwith yethe Devil for ever & ever. For there are degrees of reward & degrees of punishment. Some are great in yethe kingdom of heaven & others are yethe least therein Matt. 5.19. It shall be more tollerable for Tyre & Sidon & yethe day of judgment then for Charazin & Bethsaida, for Sodom then for Capernaum Matt. 11.21, 23. Every Man shall be rewarded according to his works. If any man build upon yethe true foundation Gold, Silver, pretious stones, wood, hay, stubble, yethe fire shall try every mans work of what sort it is. If any mans work abide wchwhich he hath built thereupon he shall receive a reward: if any man's work be burnt, he shall suffer loss but he himself shall be saved yet so as by fire Is it not yethe prison out of wchwhich 1 Cor. 3.15. Is not this Christ's baptizing Men wthwith fire? Is it not yethe prison out of wchwhich yethe debter comes not till he has paid yethe farthing? For so yethe ancient Christians understood it as Clemens Alexandrinus Tertullian, Origen, Cyprian, Cæsarius, also Gregory Nyssen, Ierom, Ambrose, Austin, & from this tradition corrupted might spring yethe Purgatory of yethe Church of Rome.

Clem. Alexandr. Strom. 5. p. 549. c

Tertull de anima c. 35 &

Origen in Exod 11.10 quæaer 2

Cypr. Epist. 52 Cæsar hom. 7

Greg. Niss. orat. Catech. 8

Hieron. in Is. c. ult. in fin. & in Oseam c. 14 & in Amos c. 7, & in Matt c. 3.

Ambros in Psalm 118 serm 3 & serm 20 in fin. & in Luk c. 12.

Augustin Enchir ad Lurent. c. 67, 68, 69 & de civit. Dei. 21 c. 13 & sequ. et alibi.

The souls of Men are often put for men living in yethe body (as here where yethe Souls of Men lived 143 136 & reigned wthwith Christ) wchwhich language being understood by few yethe erring multitude made a purgatory of yethe Souls of Men before yethe resurrection. We are buried wthwith Christ in Baptism, & therefore yethe baptism wthwith water is a type of yethe first death & first resurrection: why may it not be so of yethe second also? and why may not Iohn yethe Baptist indicate as much in saying, I baptize you wthwith yethe Holy Ghost & wthwith fire? If it may be so, then yethe argument against yethe general judgment's beginning wthwith yethe thousand years ceases, & if the general judgment begins wthwith yethe thousand years it must be also.

Now ytthat it begins wthwith yethe thousand years is further confirmed by yethe following considerations. In its beginning yethe old heaven & earth flee away from yethe face of him ytthat sits upon yethe throne, & then appear new heaven & new earth & a new Ierusalem: & he ytthat sat upon yethe throne said Behold I make all things new. These new things appear after yethe first heaven & earth are fled away Apoc. 21.1, & after God begins to sit upon yethe great white throne & therefore they begin not before yethe general judgment. But they begin wthwith yethe thousand years, for these reasons. First it is said before yethe battel of yethe word of God & yethe Beast, ytthat yethe Lord God omnipotent reigneth, & yethe marriage of yethe Lamb is come & his wife hath made her self ready Apoc. 19.6, 7, & in answer to this God is represented in yethe beginning of yethe general judgment sitting upon a great white throne ytthat is reigning in his new kingdom, & yethe new Ierusalem then coming down from God out of heaven is said to be prepared as a bride adorned for her husband Apoc. 21.2. The marriage of yethe Lamb therefore did not precede yethe descent of yethe new Ierusalem, & yet it was at yethe beginning of yethe thousand years, because it was come, & his wife had made her self ready when those years were commencing. Secondly at yethe descent of yethe new Ierusalem there is a great voice from heaven saying, the tabernacle is wthwith men & he will dwell wthwith them & be their God, & God shall wipe away all tears from their eyes, & there shall be no more death neither sorrow nor crying neither shall there be any more pain, for yethe former things are passed away. It descends therefore at yethe end of yethe troubles, afflictions & persecutions of yethe Saints in this world when God wipes away all tears from their eyes, & begins to dwell wthwith Men, & this is at yethe coming of yethe Palmbearing multitude out of yethe great tribulation. For they from thence forward are before 144 137 yethe throne of God & serve him day & night in his Temple, & he that sitteth on yethe throne dwelleth [or hath his Tabernacle] amongst them & they hunger no more neither thurst any more, & God wipes away all tears from their eyes Apoc. 7.15. At yethe sounding of yethe seventh Trumpet when yethe Kingdoms of this world become yethe kingdoms of God & of his Christ, & he begins to reign for ever & ever, then does he ytthat sits upon yethe great white throne place his Tabernacle among men & begin to dwell wthwith them & to be their God, & to wipe all tears from their eyes. Then are yethe former things [yethe first heaven & yethe first earth] passed away, & God makes all things new. Thirdly yethe words, It is done, coming after yethe words yethe former things are passed away & behold I make all things new, are of yethe same signification wthwith yethe words same words It is done spoken at the pouring out of yethe seventh Vial & relate to them. This is yethe great mystery of God to be finished at yethe sounding of yethe Seventh Trumpet, & therefore yethe new heaven & new earth are then created. Fourthly yethe fountains of living water to wchwhich yethe Lamb leads yethe Palm-bearing Multitude & yethe food wherewith he feeds them (Apoc. 7.17) are yethe fountains of water of life wchwhich God (at yethe descent of yethe new Ierusalem) gives to them ytthat are athirst Apoc. 21.6 yethe pure river of water of life wchwhich proceeds out of yethe throne, & yethe fruits and leaves of yethe tree of life ch. 22.1, 2. Lastly yethe words wchwhich follow yethe descent of yethe new Ierusalem, He ytthat overcometh shall inherit all things & I will be his god, & he shall be my Son: but the fearfull & unbeleiving & yethe abominable & whoremongers and sorcerers and Idolaters & all lyars shall have their part in the Lake wchwhich burneth wthwith fire & brimstone wchwhich is yethe second death respect ytthat overcoming spoken of in yethe end of every one of the Epistles to yethe seven Churches, & yethe punishment of yethe Beast & fals Prophet & their people called Idolaters & Whoremongers and Sorcerers & fornicators & theives Apoc. 9.20, 21 & Lyars & fals Prophets ch. 2.3 & 3.9. When therefore yethe one are rewarded & yethe other punished, then does yethe new Ierusalem descend from heaven, & this is at yethe beginning of yethe thousand years when yethe Beast & fals Prophet are cast into yethe Lake of fire, & thrones are set & they sit 145 138 upon them, & judgment & & they who had not worshipped yethe Beast This is at yethe sounding of yethe seventh Trumpet yethe yethe dead is come that they should be judged [not a few but all of them] & ytthat God should give rewards unto his Servants yethe Prophets & Saints & them that fear his Name Small & great & should destroy them wchwhich destroy yethe earth. The general judgment therefore begins at yethe Sounding of this Trumpet.

But you will say how then comes it to pass ytthat in yethe thousand years there are Mortals on earth? For yethe Nations wchwhich are in the four quarters of yethe earth, GodGog & Magog, those whom Satan is loosed out of prison to deceive & gather together to battel &c. are mortal men & therefore yethe camp of yethe Saints, & yethe beloved city wchwhich they compass are also mortals. Doth yethe earth last after yethe day of judgment & do mortals live on it, & do yethe Sons of yethe resurrection live among them like other Men & reign over them in yethe beloved city? I answer ytthat is true yethe beloved city is a city of Mortals & say further ytthat yethe glorious description of yethe new Ierusalem under yethe types of pretious stones is a commentary upon this City. For yethe Kings of yethe earth who bring their glory & honour into it & yethe Nations whose glory & honour they bring into it (Apoc. 21.24, 26) are Mortals. But to conceive ytthat yethe children of yethe resurrection shall live among other men and converse with them daily as mortals do wthwith one another, & reign over them after yethe way of temporal kingdoms is very absurd & foolish. Do Men convers wthwith Beasts & Fishes or Angels wthwith Men? Christ after his resurrection was invisible to Men unless when upon extraordinary occasions he was pleased to appear to them, since his ascension he has been seen but once, & such as his body, such shall ours be. In yethe resurrection they are as yethe Angels of God in heaven Matt. 22.30) And as Christ comes attended wthwith an innumerable company of Angels, & by ytthat conversation he has wthwith them sends them whither he will, so yethe children of yethe resurrection shall have their conversation wthwith yethe Angels. And such as has been yethe government of yethe world by yethe Angels, such may be their dominion over Mortals in yethe world to come. Ye are come, 146 139 saith yethe Apostle, unto Mount Sion & unto yethe city of yethe living God yethe heavenly Ierusalem & to an innumerable company of Angels, to yethe general assembly & Church of yethe first born wchwhich are written in heaven, & to God yethe Iudge of all & to yethe spirits of just Men [by yethe resurrection] made perfect Heb. 12. This is ytthat general assembly at yethe last day before God yethe Iudg of all described in the Apocalyps by yethe last judgment & yethe new heaven new earth & new Ierusalem. For yethe new Ierusalem doth not only signify a local city on Earth, but also comprehends mystically yethe whole assembly of Christ and his Angels wthwith yethe Saints raised from yethe dead & reigning wthwith him in heaven. If you ask where this heavenly city is, I answer, I do not know. It becomes not a blind Man to talk of colours. Further then I am informed by yethe prophecies I know nothing. But this I say ytthat as Fishes in water ascend & descend, move whether they will & rest where they will, so may Angels & Christ & yethe Children of yethe resurrection do in yethe air & heavens. 'Tis not yethe place but yethe state wchwhich makes heaven & happiness. For God is alike in all places. He is substantially omnipresent, & as much present in yethe lowest Hell as in yethe highest heaven, but yethe enjoyment of his blessings various according to the variety of places, & according to this variety he is said to be more in one place less in another, & where he is most enjoyed and most obeyed, there is heaven & his Tabernacle & Kingdom in yethe language of yethe Prophets. We usually conceive it to be above. When Paul & Stephen saw him in yethe clouds he was in heaven. Whether he ascended after his resurrection where he is now wthwith yethe Angels, & from whence he shall together wthwith them descend to judgment, there may yethe saints after yethe resurrection & judgment reign with him, & at yethe same time invisibly exercise dominion over Mortals on earth. For Paul tells us ytthat at yethe last day yethe Lord shall descend from heaven & yethe dead shall rise & together wthwith yethe Saints wchwhich then remain alive be caught up in yethe clouds (as Elijah was) to meet yethe Lord in yethe air & so shall be ever wthwith yethe Lord. 1 Thes 4. And Christ ustells us ytthat yethe Saints after yethe resurrection shall reign on the earth. He ytthat overcometh, saith he, & keepeth my works unto yethe end to him will I give power over yethe Nations, & he shall rule them 147 140 with a rod of iron: as yethe Vessels of a potter shall they be broken to shivers. Apoc. 2.26. For Christ has redeemed us & made us unto our God Kings & Priests & shall reign on yethe earth chap. 5.10 & he himself is yethe King of Kings, & yethe Prince of yethe Kings of yethe earth chap. 1.5. reign below are replenished with living creatures (not only yethe earth wthwith beasts, & sea wthwith fishes & yethe air wthwith Fowls & Insects, but also standing waters, vineger, yethe bodies & blood of Animals & other juices wthwith innumerable living creatures too small to be seen without yethe help of magnifying Glasses) so may yethe heavens above be replenished wthwith beings whose nature we do not understand. He ytthat shall well consider yethe strange & wonderful nature of life & yethe frame of Animals will think nothing beyond yethe possibility of Nature, nothing too hard for the omnipotent power of God. And as yethe Planets remain in their orbs, so may any other bodies subsist at any distance from yethe earth, & much more may beings who have a sufficient power of self motion, move whether they will place themselves where they will, & continue in any regions of yethe heavens whatever, there to enjoy yethe society of one another & by their own sences or Angels to rule yethe earth & convers wthwith yethe remotest regions. Thus may yethe whole heavens or any part thereof whatever be the habitation of yethe Blessed & at yethe same time yethe earth be subject to their dominion. And to have thus yethe liberty & dominion of yethe whole heavens & yethe choise of yethe happiest places for abode seems a greater happiness then to be confined to any one place whatever. But yethe truth & manner of these things we shall not understand before yethe resurrection. I only speak of the possibility.

And thô 'tis become yethe common opinion ytthat yethe globe of yethe earth shal at yethe day of judgment be burnt up & have an end, yet upon considering yethe matter I cannot find any sufficient ground for yethe concept. The original of it seems to be thus, ytthat they to whom yethe day of judgment was first revealed deciphered it to yethe common people in yethe prophetick language, representing yethe world politic of yethe nations by yethe world natural of yethe heaven & earth & ytthat yethe common people & some of yethe heathen Philosophers who understood not yethe prophetick language took it in yethe litteral sence. The tradition is ytthat as yethe world once perished by water so it should perish again 148 141 & ytthat by fire. So some of yethe heathen Philosophers & so also yethe Author of yethe second epistle commonly ascribed to Peter. Now yethe world wchwhich perished by water was yethe world politiqꝫque, & therefore 'tis yethe world politiqꝫque wchwhich perisheth by fire, & as yethe Natural heaven & earth remained after yethe first perishing, so it may remain after yethe second. When yethe Whore is burnt wthwith fire, & yethe Beast & fals Prophet together wthwith all yethe world, whose Names are not written in yethe book of life, are cast into yethe lake of fire, & yethe heaven & earth fly away from yethe face of him ytthat sits upon the throne, & God creates all things new; then doth this present world perish by fire & yethe heavens pass away wthwith a great noise, & yethe elements (yethe Gold, Silver, pretious stones, wood, hay, stubble, as Paul expresseth it) melt wthwith fervent heat, & then yethe Saints according to Gods promise look for new heavens & a new earth wherein dwelleth righteousness. For as Noah was saved out of yethe waters, so in yethe judgment by fire a remnant may be preserved to replenish yethe earth a second time.

Now yethe truth of this & of all yethe foregoing interpretations will more fully appear by comparing yethe Apocalyps with yethe prophesies of yethe old Testament to wchwhich it alludes. For since yethe mys

And ytthat you may be assured ytthat this is yethe meaning of this Epistle or else ytthat Peter was not yethe Author of it, hear what Peter himself saith. Ye denyed yethe holy one, saith he to yethe Iews, & killed yethe Prince of life, Repent ye therefore & be converted converted ytthat your sins [ytthat is yethe sins of your Nation in crucifying Iesus] may be blotted out, when yethe times of refreshing shall come from yethe Lord, & he shall send Iesus Christ wchwhich before was preached unto you: whom yethe heaven must receive untill yethe times of restitution of all things wchwhich God hath spoken of by yethe mouth of all his holy Prophets since the world began. – Peter here describes at yethe coming of Christ to judgment, not yethe conflagration & final destruction of yethe world, but on yethe contrary yethe refreshing & restitution of all things.

Now yethe truth of this & of all yethe foregoing interpretations will more fully appear by comparing yethe Apocalyps wthwith yethe prophesies of yethe old Testament to wchwhich it alludes. For since yethe mystery of God, wchwhich is to be finished in yethe days of yethe voice of yethe seventh Angel when he shall begin to sound, hath been declared by him to his servants yethe Prophets (Apoc. 10.7) there is no question but we may find it in them, & that very copiously, it being spoken of, as Peter saith, by yethe mouth of all yethe Prophets since yethe world began.

149 142

At yethe sounding of yethe seventh Trumpet ytthat mystery is thus described. The kingdoms of this world are become yethe Kingdoms of Christ our Lord & of his Christ & they shall reign for ever & ever & this alludes to yethe prophesies of Daniel (where yethe Kingdom wchwhich God sets up at yethe end of yethe four Monarchies is again & again affirmed to be an everlasting kingdom, wchwhich shal consume all yethe former kingdoms & continue from generation to generation (& therefore is to be a kingdom of Mortals) & wchwhich shal never be destroyed nor left to other people, but shal stand for ever; Dan. 2.44 & 4.3, 34 & 6.26. The judgment shall sit & yethe kingdom & dominion & greatness of yethe kingdom under yethe whole heaven shall be given unto yethe people of of yethe Saints of yethe most High, whose kingdom is an everlasting kingdom & all dominions shall serve & obey him. Dan. 7.27. are like the Son of Man [yethe world of God leading on yethe armies of heaven] came wthwith yethe clouds of heaven & came to yethe ancient of days & they brought him neare before him & there was given him dominion & glory & a kingdom ytthat all people, Nations & languages should serve him: his dominion is an everlasting dominion wchwhich shal not pass away shal not pass away & his kingdom ytthat wchwhich shal not be destroyed vers 13.14. For he shall reign over yethe house of Iacob for ever & of his kingdom there shal be no end. Luke 1.33. In ytthat day will I raise up yethe Tabernacle of David ytthat is fallen, & close up yethe breaches thereof, & I will raise up yethe ruins, & I will build it as in yethe days of old, ytthat they may possess yethe remnant of Edom [ytthat is of yethe Roman Empire]Empire whereof Edom (as all yethe Iews interpret) is a frequent type] & of all yethe heathen wchwhich are called [Christians] by my name, saith yethe Lord ytthat doth this. Behold yethe days come, saith yethe Lord, ytthat yethe plowman shal overtake yethe reaper & yethe treader of grapes him ytthat soweth seed, & yethe mountains shal drop sweet wine, & all yethe hills shal be cultivated . And I will bring again yethe captivity of my people of Israel: & they shal build again yethe waste cities & inhabit them & they shal plant vineyards & drink yethe wine thereof: they shal also make gardens; & eat yethe fruit of them. And I will plant them upon their land, & they shal no more be pulled out of their land, wchwhich I have given them, saith yethe Lord thy God. Amos 9.11. 'Tis not yethe return from yethe Babylonian captivity here spoken of. For they were then soon pluckt out of their land again, but after yethe return here spoken of they shal be pulled out 150 143 no more. Nor did they then possess yethe remnant of Edom, & of all yethe heathen as they do now, & therefore we are here to understand yethe universal & eternal kingdom of God & Christ spoken of by Iohn Daniel. Further yethe same kingdom of God is thus described in Micah. Zion shal be plowed as a field, & Ierusalem become heaps come to yethe daughter of Ierusalem & yethe mountain of yethe house, as yethe high places of yethe forrest. But in yethe last days [spoken of by Daniel] it shal come to pass, ytthat yethe mountain of yethe house of yethe Lord shal be established in yethe top of yethe Mountains, & it shal be exalted above yethe hills; & people shal flow unto it. And many Nations shal come, & say come, & let us go up to yethe mountain of yethe Lord, & to yethe house of yethe God of Iacob, & he shal teach us of his ways, & we will walk in his paths: for yethe Law shal go forth of Zion & yethe word of yethe Lord from Ierusalem: And he shal judge among many people, & rebuke strong nations afar off, & they shal beat their swords into plowshares, & their spears into pruning hooks: nation shal not life up a sword against nation, neither shal they learn war any more. But they shal sit every man under his vine, & under his figtree, & none shal make them afraid: for yethe month of yethe Lord of hosts has spoken it. For all people shal walk every one in yethe name of his God, & we will walk in yethe name of yethe Lord our God for ever and ever. In ytthat day, saith yethe Lord, I will assemblyassemble her ytthat is aחצלעח one placdplaced in yethe side, the outcast. See yethe Chald. Paraph dispersed, & I will gather her ytthat is driven out & her ytthat I have afflicted: & I will make her ytthat is is dispersed to be neare, & her ytthat was cast afar off a strong nation: & yethe Lord shal reign over them in mount Zion from hence forth even for ever. And thou, o tower of yethe flock, yethe strong hold of yethe daughter of Zion, unto thee shal it come, even yethe first dominion, yethe kingdom, shal come to yethe daughter of Ierusalem – He shal gather yethe Nations as sheaves into yethe floor. Arise, & thresh, o daughter of Zion: I will make thy horn iron, & I will make thy hoofs brass, & thou shalt beat in pieces many nations people: & I will consecrate their gain unto yethe Lord, & their substance unto yethe Lord of yethe whole earth. Mica 4. Tis in yethe last days ytthat this is to be fulfilled & then yethe captivity shall return & become a strong nation & reign over strong nations afar off, & yethe Lord shal reign in mount Zion from thenceforth for ever, & many nations shal receive yethe law of righteousness from Ierusalem, & they shall beat their swords into plow-shares & their spears into pruning hooks & Nation shall not lift up a sword against nation, neither shal they learn war any more: all wchwhich never yet came to pass.

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Further their return from yethe long captivity (not from yethe Babylonian but in yethe latter days) & yethe founding of yethe kingdom of God is by Hosea thus described: The children of Israel shal abide many days without a King, & without a Prince, & without a sacrifice, & without an Image, & without an Ephod, & without a Teraphim. Afterwards shal yethe children of Israel return & seek yethe Lord their God, & David their King, & yethe fear of yethe Lord, & his goodness in yethe latter days Hosea 3.4. And how this kingdom shal flourish in righteousness & last for ever is thus described by Ezekiel: Son of Man, take thee one stick, & writ upon it, for Iudah, & for yethe children of Israel his companions; then take another stick, & writ upon it for Ioseph yethe stick of Ephraim, & for all yethe house of Israel his companions. And joyn them one to another into one stick & they shal become one in thy hand. – And be in thy hand before yethe eyes of yethe children of thy people. And say unto them, thus saith yethe Lord God, behold I wil take yethe children of Israel from among yethe heathen whether they be gone, I will gather them on every side, & bring them into their own land. And I will make them one nation in yethe land upon yethe mountains of Israel, & one King shal be King to them all, & they shal be no more two nations, neither shal they be divided into two kingdoms any more at all. Neither shal they defile themselves any more wthwith their Idols, nor wthwith their detestable things, nor wthwith any of their transgressions, but I wil save them out of all their dwelling places, wherein they have sinned & wil cleanse them: so shal they be my people and I will be their God. And David my servant shal be king over them, & they all shal have one shepherd: they shal also walk in my judgments & observe my statutes, & do them. And they shal dwel in yethe land ytthat I have given unto Iacob my servant, wherein your fathers have dwelt, & they shall dwell therein, even they, & their children, & their childrens children for ever, & my servant David shal be their Prince for ever. Moreover I will make a covenant of peace wthwith them: I wil place them, & multiply them, & wil set my sanctuary in yethe midst of them for evermore. My aApoc 21.3 Tabernacle also shal be wthwith them: yea, I will be their God; & they shal be my people. And yethe heathen shall know ytthat I yethe Lord do sanctify Israel, when my sanctuary shal be inyethe midst of them for evermore. This righteous and everlasting kingdom of David will easily I think be allowed to be yethe Kingdom of yethe Messiah, & consequently to be Christian, & therefore since it is of yethe 152 145 two tribes & ten tribes returning from a long captivity into yethe land of Israel wchwhich God gave to Iacob, even into ytthat same promised land wherein their Fathers dwell, & therein becoming reunited under one King & reigning for ever without apostatizing any more from God: it can be no other kingdom then ytthat of God & Christ wchwhich commences at yethe sounding of yethe seventh Trumpet, & is founded by yethe conversion of yethe Iews & their return from captivity as almost all yethe prophets describe. And this prophesy is yethe more to be taken notice of & confided in, because in yethe Apocalyps upon yethe coming down of yethe new Ierusalem from heaven it is thus alluded unto: Behold yethe Tabernacle of God is with men & he will dwell wthwith them, & they shal be his people, & God himself shal be wthwith them & be their God Apoc. 21.3. But let us hear how Ezekiel goes on to describe yethe founding of this kingdom by its victory over yethe Nations. For Son of Man set thy face against ba b Apoc. 20 Gog a in yethe land of Magog yethe chief prince of Meshech & Tubal & prophesy against him & say – I will bring thee forth & all thine army b cb c Apoc. 19.18 & 9.17 horses & horsmen all of them cloathed wthwith all sorts of armour even a great company wthwith bucklers & shields, all of them handling swords Persia, Ethiopia, Libya, Gomer, & house of Togarmah of yethe north quarters & many people wthwith thee [Asia & Greece & the isles of the Sea mentioned afterwards & represented in yethe Apocalyps by the Beast.] [ Beast & other Kings of yethe earth] wthwith thee – In yethe latter days thou shalt come into yethe land ytthat is brought back wthwithfrom yethe sword & is gathered out of many people against yethe mountains of Israel wchwhich [during yethe long Roman captivity] have been always wast but is brought forth out of the Nations & they shal dwell safely all of them. And thou shalt ascend & come like a storm, thou shalt be like a cloud to cover yethe land thou & all thy bounds & many people wthwith thee. – And thou say: I will go up to yethe land of unwalled villages, I will go up to them ytthat are at rest, ytthat dwell safely, all of them dwelling without walls, & having neither bars nor gates; to take a spoile, & to take a prey, to turn thine hand upon yethe dosolatedesolate places ytthat are now inhabited, & upon yethe people ytthat are gathered out of yethe Nations, wchwhich have gotten cattel & goods ytthat dwell in yethe midst of yethe land. – And thou shalt come from And thy place out of yethe 153 146 dDan. 11.40, 45. North parts, thou & many people wthwith thee, all of them riding upon horses, a great company & a mighty army. And thou shalt come up against my people of Israel, as a cloud to cover yethe land: it shall be in yethe latter days, & I will bring thee against my land, ytthat yethe heathen may know me when I shall be sanctifyed in thee, O God, against before their eyes. Thus saith yethe Lord God art thou he of whom I have eApoc 10.7 spoken in old times by my servants yethe Prophets of Israel, wchwhich prophesied in those days many years, ytthat I would bring thee against them? And it shal come to pass at yethe same time, ytthat God shall come against yethe land of Israel, saith yethe Lord God, ytthat my fury shal come up in my face – & all things fApoc 16.18, 20 shall shake at my presence & yethe mountains shal be thrown down. And I will call for a gApoc 19.21. sword against him, throughout all my mountains, saith yethe Lord God; every mans sword shal be against his brother. And I will plead against him wthwith pestilence & wthwith blood, & I will rain upon him, & upon his bands, & upon yethe many people ytthat are wthwith him, an overflowing rain & hApoc. 16.18, 21 great hailstones, fire & brimstone. Thus will I magnify my self, & sanctify my self & I will be known in yethe eyes of many Nations, & they shall know ytthat I am yethe Lord. Zion shall fall upon yethe mountains of Israel, thou, & all thy bands, & yethe people ytthat is wthwith thee: I will give thee unto yethe kApoc. 19.17, 21 ravenous birds of every sort, & to yethe beasts of yethe field to be devoured. Thou shalt fall upon yethe open field, for I have spoken it saith yethe Lord God. I will send a fire on Magog, & amongst them ytthat dwell carelessly on yethe Isles [yethe European kingdoms of yethe ten horned Beast] & in yethe midst of my people Israel: & I will not let them pollute my holy Name any more, & yethe heathen shall know ytthat I am yethe Lord, yethe holy one in Israel. Behold, lApoc 16.17 it is come, & it is done, saith yethe Lord God, mApoc 16.14 this is yethe day whereof I have spoken. And thou son of Man nApoc 19.17, 18 speak unto every feathered fowl, & to every beast of yethe field, Assemble your selves & come, gather your selves on every side to my sacrifice ytthat I do sacrifice for you, even a great sacrifice upon yethe mountains of Israel, ytthat ye may eat flesh & drink blood. Ye shall eat yethe flesh of yethe mighty, & drink yethe blood of yethe Princes of yethe earth, of rams, of lambs & of Goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, & drink blood till ye be drunken, of my sacrifice wchwhich I have 154 147 sacrificed for you. Thus ye shall be oApoc. 19. filled at my table wthwith horses & chariots, wthwith mighty men, & wthwith all men of war, saith yethe Lord God. And I will set my glory among yethe heathen, & all yethe heathen shall see my judgments ytthat I have laid upon them. So yethe house of Israel shall know ytthat I am yethe Lord their God, from ytthat day and forward. – When I have brought them again from yethe people, & gathered them out of their enemies lands, & am sanctified in them in yethe sight of many Nations. Then shall they know ytthat I am yethe Lord their God, wchwhich caused them to be led into captivity among yethe heathen; but I have gathered them unto their own land, & have left none of them there any more there. Neither will I hide my face any more from them: for I have poured out my spirit upon yethe house of Israel, saith yethe Lord God. Ezek. 40 & 41. This prophesy I have recited yethe more fully because 'tis pointed at in yethe Apocalyps by divers allusions (as you may see noted in Margine) & contains a fully & distincter description of yethe battel of yethe great day of God Almighty then is any where else in scripture to be met with. For by all those allusions it is determined to be yethe battel of yethe great day to wchwhich yethe seventh Trumpet sounds; & more especially by this circumstance ytthat it presently follows yethe return of yethe Iews from their captivity, & lays yethe foundation of their dominion over yethe Nations. Afterwards at yethe end of a thousand years follows such another war of yethe Nations against yethe holy city, whence those Nations to denote yethe resemblance wchwhich ytthat war hath to this are also God & Magog.

Now since Ezekiel tells us ytthat yethe war of Gog described by him was prophesied of by yethe former Prophets of Israel, we may expect it in yethe other Prophets, & if we look into yethe prophesy of Ioel we shal find a very lively description of it there. And first describing yethe invasion of Iudea by a Nation strong & numberless & how they lay yethe land wast, he adds. Sanctify ye a Fast, call a solemn assembly, gather the Elders & all yethe inhabitants of yethe land into yethe house of the Lord your God, & cry unto yethe Lord: Alas for yethe day, for the day of yethe Lord is at hand, & as a destruction from yethe Almighty 148 become: wchwhich confirms what I said above of yethe year of this war being represented by yethe Fast of yethe fourth day of yethe seventh month. Then yethe description of this war Blow ye yethe Trumpet in Zion, & sound an alarm in all my holy mountain [yethe voice of yethe seventh Trumpet] let all yethe inhabitants of yethe land tremble for yethe day of yethe Lord cometh, for it is nigh at hand. A day of judgment darkness & gloominess, a day of clouds & thick darkness as yethe morning spread upon yethe mountains, a great people & strong, there hath not been ever yethe like, neither shal be any more after even to yethe years of many generations [for this is a time of trouble such as never was since there was a Nation even to ytthat same time Dan. 12.1, & after ytthat shal be no more such insurrection of yethe Nations for a thousand years. The earth shal quake before them, yethe heaven shal tremble, yethe Sun & yethe Moon shal be dark, & yethe Stars shal withdraw their shining & yethe Lord shal offer his fore his army. for his camp is very great, for he is strong for yethe day of yethe Lord is great & very terrible & who can abide it – Blow yethe Trumpet in Zion, sanctify a Fast, call a solemn assembly, gather yethe people, – let yethe Priests yethe Ministers of yethe Lord weep between yethe porch & yethe Altar, & bid them say Spare thy people, o Lord, & give not thine heritage to reproach, ytthat yethe heathen should rule over them. Wherefore should they say among the people, where is their God? then will yethe Lord be jealous for & pitty his people – & will remove far off from them yethe northern army – The Sun [of yethe Nations] shal be turned into darkness & yethe Moon into blood [by yethe overthrow of their kingdoms] before yethe great & yethe terrible day of yethe Lord come: & it shal come to pass ytthat whosoever shal call on yethe name of yethe Lord, shal be delivered: for in mount Zion & in Ierusalem shal be deliverance. For behold in those days, & in ytthattime when I shal bring again ytthat captivity of Iudah, & Ierusalem, I will also gather all nations I will bring them down into yethe valley of Iehosaphat & will plead with 155 149 them there for my people & for my heretageheritage Israel whom they have scattered among yethe Nations & parted my land – The Children of Iudah & yethe children of Ierusalem have ye sold unto yethe Greeks ytthat ye might remove them far from their border. Behold I will raise them out of yethe place whether ye have sold them, & will return your recompence upon your own head. – Assemble your selves & come all ye heathen & gather your selves together round about. Let yethe heathen be wakened & come up to yethe valley of Iehosaphat: for there will I sit to judge all yethe heathen round about. Put ye in yethe sickle, for yethe harvest [of Gods people] is ripe;Apoc 14.14 come get ye down, for yethe press [of yethe wicked nations, yethe great wine-press of yethe wrath of God] is full, yethe fals overflow [wthwith bloody for yethe space of one thousand & six hundred furlongs] for their wickedness is great. Multitudes, Multitudes in yethe valley of decision: for yethe day of yethe Lord is near in yethe valley of decision. The Sun & yethe Moon [of yethe heathen kingdoms] shal be darkened, & yethe stars shall withdraw their shining. The Lord also shal roar out of Zion, & utter his voice from Ierusalem, & yethe heavens & yethe earth shal shake; but yethe Lord shall be yethe hope of his people, & yethe strength of yethe children of Israel. So shal ye know ytthat I am yethe Lord your God dwelling in Zion, my holy mountain: then shal Ierusalem be holy, & there shall no strangers pass through her any more. And it shal come to pass in ytthat day, ytthat yethe mountains shal drop down new wine, & yethe hills shall flow wthwith milk, & all yethe rivers of Iudah shal flow wthwith waters, & a fountain shal come forth of yethe house of yethe Lord, & shal water yethe valley of Shittim. Egypt [yethe great Apocalyptic Dragon] shall be a desolation & Edom [yethe Roman dominions signifyed by yethe ten horned Beast] shal be a desolate wilderness [for yethe abomination wchwhich maketh desolate &] for yethe violence [of yethe Greeks & Latines of yethe Roman Empire] against yethe children of Israel Iudah, because they have shed innocent blood in their land. But Iudah shal dwell for ever & Ierusalem from generation to generation. Thus far Ioel. When 156 150 yethe Iews shal return from captivity (not from yethe Babylonian but from among yethe Greeks whither they were by yethe armies of the kingdom of Pergamus yethe Apocalyptic Dragon in yethe time of the Roman Empire dispersed ) then, saith Ioel, yethe northern army (yethe King of yethe North in Daniel & Ezekiel) with all yethe heathen round about shall come against them & be overthrown in Iudea wthwith a very great overthrow, & ytthat immediately before yethe great & terrible day of God, yethe day of judgment, & from thence forward Ierusalem shal flourish & reign for ever. And it is very observable ytthat yethe mystery of yethe harvest & vintage described in yethe Apocalyps is here applied to yethe slaughters made in yethe war, yethe people of God falling in yethe harvest by yethe hand of yethe Nations invading them & yethe chapters of yethe wicked invaders by being gathered & squeezed in the vintage. For yethe allusion of yethe Apocalyptic harvest & vintage to this of Ioel is so evident ytthat by this circumstance alone we might be assured ytthat Ioel here speaks of yethe people prophesied of in the Apocalyps. But how yethe harvest precedes yethe vintage is more distinctly described by Isaiah in his prophesies annexed to those of Zechary chap. 14. Behold, saith he, yethe day of yethe Lord cometh, & yethe spoile shall of yethe true kind wthwith yethe prophesies of Ezekiel & Ioel are yethe eight last chapters of Isaiah. These are be divided in yethe midst of thee For I will gather all nations against Ierusalem to battel, & the city shal be taken [& yethe abomination of desolation stand where it ought not, Matt. 24] & yethe houses rifled, & yethe weomen ravished, & half of yethe city shal go forth into captivity, & yethe residue of the people shall not be cut off from yethe city. Then shal yethe Lord go forth & fight against those Nations as when he fought in yethe day of battel – And yethe Lord my God shal come [to judgment] & all yethe saints with thee – & it shal be in ytthat day ytthat [yethe law of God signifyed by moving waters] living waters shall go out from Ierusalem – & yethe Lord shall be King over all yethe earth – & there shal be no more utter destruction but Ierusalem shal be safely inhabited – And this shall 157 151 be yethe plague wherewith yethe Lord will smite all yethe people ytthat have fought against Ierusalem, their flesh shal consume – & a great tumult from yethe Lord shal be among them – & Iudah also shal fight at Ierusalem – And it shal come to pass ytthat every one ytthat is left of all yethe Nations wchwhich came against Ierusalem shall even go up from year to year to worship yethe King yethe Lord of hosts & to keep the feasts of Tabernacles &c. Thus far Isaiah. Now yethe enjoyning the feasts of Tabernacles & by consequence yethe Fast also) to be from thence forwards kept by yethe conquered nations, is plainly in memory of yethe victory & foundation of yethe new kingdom, & therefore confirms what I said of ytthat Fast & Feast's being a type of yethe conquest of yethe Nations at Christs second coming. Tis yethe way of all kingdoms to keep anniversary solemnities of signal blessings & great deliverances. The Iews kept yethe Passover partly in memory of their coming out of Egypt, partly as an anniversary type of yethe passions of yethe Messiah to come: & we now keep it in memory of his Passion past. And so yethe feast of yethe seventh month kept by yethe Iews as a type of Christs second coming of of yethe kingdom of God then to be founded may be hereafter kept in memory of ytthat coming & as yethe anniversary or birth-day of the kingdom of God wchwhich from thence forward shal stand for ever. But after what manner it shal be kept belongs not to us to enquire. At ytthat time God will pour out his spirit upon all flesh (as Ioel tells us) & what he shal appoint ytthat shall be done.

Of yethe same kind wthwith yethe prophesies of Ezekiel & Ioel are yethe eight last chapters of Isaiah. These are pointed at in yethe Apocalyps by many allusions & therefore tis proper here to note them. For by comparing them & yethe Apocalyps together both will be illustrated. The prophesy is long & therefore I will content my self wthwith noting only some of yethe more material passages. According to their deeds, accordingly will he repay fury to his adversaries, recompence to his enemies, to yethe Islands [yethe European kingdoms of yethe Beast] he will repay recompence. So shall they fear yethe name of yethe Lord from yethe west, & his glory from yethe rising of yethe Sun: when yethe enemy shall come in like a flood 158 152 yethe spirit of yethe Lord shall lift up a standard against him. And yethe Redeemer shall come to Zion, & unto them ytthat turn from transgression in Iacob, saith yethe Lord. As for me, this is my covenant wthwith Men, saith yethe Lord, my spirit ytthat is upon thee, & my words wchwhich I have put in thy mouth, shall not depart out of thy mouth, nor out of yethe mouth of thy seed, nor out of yethe mouth of thy seeds seed saith yethe Lord, from henceforth & for ever. – surely yethe Isles [whether thou hast been scattered] shall wait for me, & yethe ships of Tarshish first, to bring thy Sons from far, their Silver & their gold wthwith them, unto yethe name of yethe Lord thy God; & to yethe holy one of Israel because he hath glorified thee. And yethe sons of strangers shal build up thy wals, & their Kings shal minister unto thee:Apoc 21.24 for in my wrath I smote thee, but in my favour have I had mercy on thee. Therefore my gates shall be open continually, they shal not beApoc. 21.25, 26 shut day nor night, yethe men may bring unto thee yethe forces of yethe Gentiles & ytthat their Kings may be brought. For yethe Nations & kingdome ytthat will not serve thee, shall perish: yea those Nations shall be utterly wasted. – yethe sons of them ytthat afflicted thee shall come bending to thee & all they ytthat despise thee shall bow down at yethe soles of thy feet, & they shal call thee the city of yethe Lord yethe Zion of yethe Holy one of Israel. Whereas thou hast been forsaken & hated so yethe woman went through thee, I will make thee an eternal excellence a son of many generations. – The Sun shal be no more thy light by day, neither forApoc. 21.23. & 22.5 brightness shall yethe Moon give light unto thee; but yethe Lord shall be unto thee an everlasting light & thy God thy glory. Thy Sun shall no more go down, neither shall thy moon withdraw itself for yethe Lord shall be thine everlasting light, & yethe days of thy burning shall be ended.Apoc. 7.17 & 21.4 Thy people also shall be all righteous: they shall inherit the land for ever. – And they shall build yethe old wasts, they shal raise up yethe former desolations & they shall repair yethe wast cities yethe desolations of many generations – And thou shalt be called by a new name wchwhich yethe mouth of yethe Lord shallApoc 22.4 & 3.12. name, – thy land shal be marriedApoc 29.7 & 21.2 – & as yethe bridegroom rejoyceth over yethe bride, so shall thy God rejoyce over thee. – Say ye to yethe daughter of Zion, behold thy Salvation cometh & his reward is with him, and his work before him. – Who is this ytthat cometh from [yethe Roman Nation typified by] Edom, wthwith died garments from Bozrah? this ytthat 159 153 is glorious in his apparel, travelling in yethe greatness of his strength? I ytthat speak in righteousness, mighty to save. Wherefore art thou red in thy apparel, & thy garments like him ytthat treadeth in yethe wine press fat? I haveApoc 19.15 & 14.28 troden yethe winepress alone, & of yethe people there was none wthwith me: for I will tread them in mine anger, & trample them in my fury, & their blood shall be sprinkled upon my garments, & I will stain all my raiment. For yethe day of vengeance is in mine heart, & yethe year of my redeemed is come. And I looked, & there was none to help; & I wondred ytthat there was none to uphold: therefore my own own brought salvation unto me, & my fury, it upheld me. And I will tread down yethe people, in mine anger, & make them drunk in my fury, & I will bringApoc 14.10 down their strength to yethe earth – When thou didst terrible things wchwhich we looked not for, thou camethcamest down, yethe mountains flowed down at thy presence. For since yethe beginning of yethe world men have not heard, nor perceived by yethe ear, neither hath yethe eye seen, O God, besides thee, what he hath prepared for him ytthat waiteth for him. – I said behold me, behold me, unto a [Christian] nation ytthat was not called by my name. I have spread out mine hands all yethe day unto a rebellious people, wchwhich walketh in a way ytthat was not good, after their own thoughts. A people ytthat provoketh me to anger continually to my face, ytthat sacrificeth in [temples built in places inclosed like] gardens, & burneth offereth the incense [of their prayers] upon bricks wchwhich remain among yethe graves, & lodge in yethe monuments, wchwhich eat swines flesh, & broth of abominable things in their vessels: wchwhich say, stand by thy self, come not near to me, for I am holier then thou, these are a smoke in my nose, a fire ytthat burneth all yethe day. Behold, it is written before me, I will not keep silence, but will recompence, even recompence into thy bosome. Your iniquities, & yethe iniquities of yoryour father together, saith yethe Lord, wchwhich hath burnt offered incense upon yethe mountains, & blasphemed me upon yethe hillsApoc 13.1, 6. therefore will I measure their former work into their bosom. Behold my servant shall sing for joy of heart, but ye shal cry for sorrow of heart, & howl for vexation of spirit. And ye shall leave your name for a curse unto my chosen: for yethe Lord God shall slay thee, & call his servants by another name.Apoc 22.4 & 3.12 That he who blesseth himself shall in yethe earth, shall bless himself in yethe God of truth, & he ytthat sweareth in yethe earth, shall swear by yethe God of truth; because yethe former troubles are forgotten, & because they are hid from mine eyes. For behold I create new heavens, & a new earth; & yethe former shal not be remembred, nor come into minde.Apoc 21.1 But be ye glad & rejoyce for 160 154 ever in ytthat wchwhich I create: for behold I create Ierusalem a rejoycing, :& her people a joy. And I will rejoyce in Ierusalem & joy in my people, & yethe voice of weeping shal be no more heard in her, nor yethe voiceApoc 21.4 & 7.17 of crying. There shal be no more thence an Infant of days, nor an old man ytthat hath not filled his days: for yethe child shal dye an hundred years old, but yethe sinner being an hundred years old shall be accursed. And they shall build houses, & inhabit them; & they shall plant vineyards, & eat yethe fruit of them. They shall not build, & another inhabit, they shall not plant, & another eat: for as yethe days of a tree, are yethe days of my people, & mine elect shall long enjoy yethe work of their hands. – Hear yethe word of yethe Lord ye that tremble at his word. Your brethren [yethe Edomites or Romans] ytthat hated you, ytthat cast you out for my name sake, said, let yethe Lord be glorified; but he shall appear to your joy, but they shall be ashamed. A voice of noise from yethe city, a voice from yethe Temple, a voice of yethe Lord ytthat rendreth recompence to his enemies. Before she travailed, she brought forth, before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? shall yethe earth be made to bring forth in one day, or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. – And when ye see this, your heart shall rejoyce, & your bones shall flourish like an herb, & yethe hand of yethe Lord shall be known towards his servants, & his indignation towards his enemies. For behold, yethe Lord shal come wthwith fire, & wthwith his chariots like a whirlwind, to render his anger with fury, & his rebuke wthwith flames of fire. For by fire, & by his sword, willApoc. 19.21. yethe Lord plead wthwith all flesh: & yethe slain of yethe Lord shall be many. They ytthat sanctify themselves, & purify themselves in [yethe Temples of yethe] Gardens [drawing two lines] one after another in yethe middle [of each] eating swines flesh, & yethe abomination, & yethe mouse, shal be consumed together, saith yethe Lord. For I know their works & their thoughts: it shal come, ytthat I will gather all Nations, & tongues, & they shall come & see my glory. And I will set a sign among them, & I will send those ytthat escape of them unto yethe nations, to Tarshish, Pul & Lud, ytthat draw yethe bow, to Tabal & Iavan, to yethe Isles afar off, ytthat have not heard my fame, neither have seen my glory; & they shall declare my glory among yethe Gentiles. And 161 155 they shal bring all your brethren for an offering unto yethe Lord, out of all nations, upon horses & in chariots, & in litters, & upon mules, & upon swift beasts, to my holy mountain Ierusalem, saith yethe Lord, as yethe children of Israel bring an offering in a clean vessel into yethe house of yethe Lord. And I will also take of them for Priests, & for Levites, saith yethe Lord. For as yethe new heavens & yethe new earth wchwhich I will make,Apoc 25.1 shall remain before me, saith yethe Lord, so shall your seed & your name remain. And it shal come to pass, ytthat from one new moon to another, & from one sabboth to another, shall all flesh come to worship before me, saith yethe Lord. And they shal go forth & look upon yethe carkasses of yethe men ytthat have transgressed against me [yethe Beast & fals Prophet who shal be tormented in yethe presence of yethe Lamb, & in yethe presence of his holy Angels] for their worm shall not dye, neither shall their fire be quenched, & they shall be an abhorring unto all flesh. In this prophesy of Isaiah as there are several passages wchwhich tend to yethe illustration of yethe Apocalyps so more especially those of yethe new heavens & new earth & new Ierusalem, & of treading yethe winepress of Gods wrath. For yethe meaning of these types is fully explained. The type also of making the Nations drunk wthwith yethe cup of yethe wine of Gods wrath is here sufficiently declared to be of yethe same signification wthwith ytthat of treading yethe winepress. But this type is here more fully explained by Ieremiah chap. 25. For he there prophesies of yethe cup of yethe wine of God's fury given first to yethe Iews & then to all Nations to drink, saying Drink ye & be drunken, & spue and fall & rise no more because of yethe sword wchwhich I send among you – For lo I begin to bring evil on yethe city wchwhich is called by my name, & should ye be utterly unpunished? Ye shall not be unpunished, for I will call fro a sword upon all yethe inhabitants of yethe earth, saith yethe Lord of Hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, & utter his voice form his holy habitation, he shall mightily roar upon his habitation, he shall give a shout as they ytthat treat yethe grapes against all yethe inhabitants of yethe earth – for yethe Lord hath a controversy wthwith all nations – he will give them that are wicked to yethe sword – & yethe slain of yethe Lord shall be at ytthat day 162 156 from one end of yethe earth even unto yethe other end of yethe earth. Here you see again yethe treading of yethe winepess, & yethe drinking yethe wine-cup of God's fury made types of yethe same signification. For yethe cup of the wine of yethe wrath of God is nothing else then yethe blood of yethe grapes trod out of yethe great winepress of yethe wrath of God.

In yethe aforesaid prophesy of Isaiah yethe resurrection & judgment of yethe dead about yethe time of battel of yethe great day is insinuated both in yethe flourishing of their bones as an herb, & in yethe vision of yethe carcasses of yethe transgressors whose worm dieth not, and whose fire is not quenched: but yethe resurrection at this time is more clearly predicted by Isaiah in another place. In this mountain, saith he, shall yethe Lord of Host make unto all people a Feast of fat things, a feast of wine on yethe Lees, of fat things full of marrow, of wines on yethe lees well refined. And he will destroy in this mountain yethe face oyethe covering cast over all people, & yethe vail ytthat is spread over all Nations. He will swallow up death in victory, & yethe Lord God will wipe away tears from off all faces, & yethe rebuke of his people shall he take away from off all yethe earth; fro yethe Lord hath spoken it. And it shall be said in ytthat day, Lo, this is our God, we have waited for him, & he will save us: this is yethe Lord, we have waited for him, we will be glad, & rejoyce in his salvation. Open ye yethe gates ytthat yethe righteous Nation wchwhich keepeth yethe truth may enter in. – Thy dead men shall live, together wthwith my dead body shall they arise: awake and sing, ye ytthat dwell in dust: for yethe dew is as yethe dew of herbs, & yethe earth shall cast out yethe dead. Come my people, enter thou into thy chambers, & shut thy doors about thee; hide thy self as it were for a little moment, untill yethe indignation be overpast. For behold yethe Lord cometh out of his place to punish yethe inhabitants of yethe earth for their iniquity: yethe earth also shall disclose her blood, & shall no more cover her slain. In ytthat day yethe Lord wthwith his sore & great & strong sword shall punish leviathan yethe piercing serpent, even leviathan ytthat crooked serpent, & he shall slay yethe Dragon ytthat is in yethe sea. You have here ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~163 157 You have here not only yethe time of yethe resurrection stated, but also the duration of yethe indignation spoken of by Daniel, & yethe slaying of the people of yethe Apocalyptic Dragon wthwith yethe two edged sword. For yethe crooked Serpent or Dragon here spoken of is yethe same wthwith ytthat in yethe Apocalyps. In respect of his religion he is cast into yethe bottomless pitt, but in respect of his people he is slain wthwith yethe sword being yethe Gog of Ezekiel & the Egypt of Iohn & Ioel. The Iews have a tradition ytthat at yethe coming of yethe Messiah they shal feast upon two great Beast, Leviathan & Behemoth, & for this they are much derided by Christians, but their Leviathan is yethe Leviathan of Isaiah, & their Behemoth yethe dreadful beast of Daniel, called in yethe Apocalyps yethe Dragon & Beast, & their feeding upon them is yethe Feast to wchwhich yethe fowls of yethe air are invited in Iohn & Ezekiel, & wchwhich in Ezekiel & in this prophesy of Isaiah is called a feast of fat things.

To yethe prophesies hitherto explained may be added others to yethe same purpose. As yethe promise to Abraham to give yethe land of Canaan (ytthat land wchwhich he then beheld, & walked through)_ to him & his seed for ever Gen. 13.16 for an everlasting possession by an everlasting covenant wthwith his seed in their generations chap. 17.7, 8. Also the prophesy of Moses ytthat if Israel would not be diligent to keep yethe law (as he knew they would not Deu. 31.20) they should be afflicted with great plagues & be rooted out of their land in great indignation & dispersed into all nations, & afterwards when they should repent & turn to yethe Lord their God, then yethe Lord should turn their captivity & gather them from all yethe nations whither he had scattered them & bring them into yethe land wchwhich their Fathers possessed, & bless them & their seed therein Deut. 20.29. 30. Other prophesies to yethe same purpose there are in yethe Psalme (as in Psal 2, 22, 45, 46, 47, 48, 53 and some others) & in Isaiah chap. 1, 2, 4, 11, 15 &c. Ieremiah chap. 3, 16, 23, 30, 31, 34. Ezek 16, 28, 34, 36, 37. Hosea 14 Obadiah, Micah 5, 14, Nahum 1, Habak 3, Zeph. 3. Haggai 2. Zech. 2, Mal. 4. So ytthat yethe great mystery of God to be fulfilled at yethe voice of yethe seventh Angel when he shal begin to sound is yethe main thing spoken of by the old Prophets. But those wchwhich I have produced are sufficient to shew yethe consent 164 158of sacred prophesy, & ascertain yethe truth of yethe foregoing interpretations of yethe Apocalyps. Yet there are some prophesies of yethe new Testament not to be omitted.

The Apostle Paul tells us ytthat if yethe casting away of yethe unbelieving Iews be yethe reconciling of yethe world, yethe receiving them again shal be life from yethe dead, & ytthat if they abide not still in unbelief they shal be again grafted into their own olive tree, & ytthat he would not have us ignorant of this mystery (least we should be wise in our own conceipts) ytthat blindness in part is happened to Israel untill yethe fulness of yethe Gentiles enter, & so all Israel shal be saved, as it is written, There shal come out of Sion yethe deliverer & shal turn away ungodliness from Iacob, for this is my covenant unto them when I shall take away their sins. Hence I observe these things, first ytthat yethe restauration of yethe Iewish nation so much spoken of by yethe old Prophets respects not yethe few Iews who were converted in yethe Apostles days, but yethe dispersed nations of yethe unbeleiving Iews to be converted in yethe end when yethe fulness of yethe Gentiles shal enter, ytthat is when yethe Gospel (upon yethe fall of Babylon) shal be in to be preached to all yethe Gospel (upon yethe fall of Babylon) shal begin to be preached to all Nations. Secondly ytthat yethe prophesies of Isaiah described above by being here cited by yethe Apostle is limited to respect yethe time of yethe future conversion & restitution of yethe Iewish Nation, & thirdly ytthat yethe humour wchwhich has long reigned among yethe Christians of boasting our selves against yethe Iews, & insulting over them for their not beleiving, is reprehended by yethe Apostle for high-mindedness, & self-conceipt, & much more is our using them despightfully, Pharisaically & impious.

Conformable to this of Paul is yethe prophesy of Christ as it is reported by Luke. there shal be great distress in yethe land & wrath upon this people, & they shal fall by yethe edge of yethe sword & shal be led away captive into all nations & Ierusalem shal be troden down of yethe Gentiles untill yethe times of yethe Gentiles be fulfilled. But because Luke who wrote his Gospel by yethe information yethe others doth often alter the order of things, as may be seen in yethe mount sermon on yethe mount wchwhich he breaks into several pieces & disperses them into several parts of his Gospel as if spoken on several occasions, & because he doth not relate 165 159 this prophesy of Christ entire but sets down part of it in yethe 21th part in yethe 12th part in yethe 17th & part in yethe 19th Chapters of his Gospel & varies yethe phrase from what we find it in Matthew, who was an eye-witness of what he wrote & had yethe promise of his spirit to strengthen his memory & wrote first of any Man, & seems to keep a good order in yethe things & relate them entire, & therefore I had rather take yethe prophesy as it lives in Matthew.

The prophesy was in answer to this question, When shal these things be [vizt yethe destruction of yethe Temple?] & what shal be yethe sign of thy coming & of yethe end of yethe world? & therefore in yethe Prophesy we are to expect an answer to all these things. And by consequence these words in yethe end of yethe prophesy [And then shal appear yethe sign of yethe Son of Man in heaven & then shal all yethe tribes of yethe earth mourn & they shall see yethe Son of Man coming in yethe clouds of heaven wthwith power & great glory & he shal send his Angels wthwith a great sound of a trumpet & they shal gather together his Elect from yethe four winds from one end of yethe heaven to yethe other] are to be understand of Christ's coming to judgment in the end of yethe world.

The circumstance of sending his Angels wthwith yethe sound of a Trumpet to gather his Elect from yethe four winds is ytthat wchwhich Paul speaks of when he saith ytthat Christ shal descend from heaven wthwith yethe Trumpet of God, & yethe dead in Christ shal rise first, & then we wchwhich are alive shal be caught up together wthwith them in yethe clouds to meet yethe Lord in yethe air. So in yethe parable of yethe harvest where yethe Master saith yethe reapers, Gather ye together first yethe tares & bind them in bundles to burn them but gather yethe wheat into my barn: & yethe harvest is interpreted to be yethe end of yethe world & the reapers to be yethe Angels. As therefore yethe tares are gathered & burnt in yethe fire, so shal it be in yethe end of this world. The Son of Man shal send forth his Angels & they shal [first] gather out of his kingdome all things ytthat offend & them wchwhich do iniquity & shal cast them into a furnace of fire. There shal be wailing and gnashing of teeth. Then shal yethe righteous [also gathered from yethe four winds by those reapers yethe Angels] shine forth as yethe Sun in yethe 166 160 Kingdom of their Father. Matt. 13. Then shal two be in yethe field one shal be taken & yethe other left. Two weomen shal be grinding at yethe mill & one shal be taken & yethe other left. Matt. 24.40 In ytthat night there shal be two men in one bed yethe one shal be taken & the other left – And they answered & said unto him where Lord? and he said unto them wheresoever yethe body is thither will yethe Eagles [ytthat is yethe Angels] be gathered together. Luke 17.34, 37. Matt. 24.28. And this gathering of yethe elect by yethe Angels is a second reason why I think yethe coming of Christ in yethe clouds cannot be understood by any other coming then ytthat real one in yethe end of yethe world.

Another reason is yethe great mystery ytthat is made of this day & our being commanded to watch because of it, & ytthat some are then rewarded others cast into hell. Of ytthat day & hour saith he knoweth no man, no not yethe But as the days of watch therefore for ye Lord doth come – Blessed is he whom the Lord when find so Verify I say unto you ytthat goods, But & if yethe evil servant shal say Lord delayeth his coming I shal begin to smite his fellow servants & to eat & drink wthwith yethe drunken, yethe Lord of ytthat servant shal come in a day when he looketh out for him, & in an hour ytthat he is not aware of & shal cut him off & appoint him his portion wthwith yethe hypocrites, there shall be weeping & gnashing of teeth Matt. 24.36, 42, 48. To these may be added yethe three Parables wchwhich follow in yethe next chapter & were spoken at yethe same time concerning yethe same coming. And he ytthat shal interpret all these things of any thing else then Christs coming to judgment in yethe end of yethe world, lays a foundation for perverting all yethe prophesies of Christ's real coming to judgment & of yethe resurrection of yethe body and of heaven and hell and of eluding and ridiculing them all.

A fourth reason is yethe full & express description of his coming compared wthwith yethe like descriptions in other places of scripture. Then, saith he, shal appear yethe sign of yethe son of man in heaven & then 169 161 shal all yethe tribes of yethe earth mourn & they shal see yethe Son of Man coming in yethe clouds of heaven wthwith power & great glory. Can any description of Christs second coming & personal appearance be more exprest? & is not this yethe same wthwith ytthat in yethe Apocalyps? Behold he cometh wthwith clouds & every eye shal see him & they also wchwhich pierced him & all kindred of yethe earth shal wail because of him: Even so, Amen. Those who pervert these prophesies & apply them to yethe siege of Ierusalem by yethe Romans as if Christ here came only to judgment in yethe Roman armies against yethe Iews make this mourning of all yethe tribes of yethe earth to be nothing else but yethe lamenting of yethe Iews at yethe desolation of Ierusalem. But if they would but compare yethe Scriptures they might find it otherwise in Zechary. Behold, saith he, I will make Ierusalem a cup of trembling unto all yethe people round about when they shal be in Ierusalem a burdensome stone for all people yethe siege both against Iudah & against Ierusalem. And in ytthat day I will make Ierusalem a burdensome stone for all people: all ytthat burden themselves wthwith it shal be cut in pieces thô all yethe people of yethe earth I will defend yethe inhabitants of Ierusalem & he ytthat is feeble among them at ytthat day shal be as David, & yethe house of David shal be as God, as yethe Angel of yethe Lord before them. And it shal come to pass in ytthat day ytthat I will seek to destroy all yethe nations ytthat come against Ierusalem. And I will pour upon yethe house of David, & upon yethe inhabitants of Ierusalem yethe spirit of grace & of supplications, & they shal look upon me whom they have pierced, & they shal mourn for him as one mourneth for his only begotten son & shal be in bitterness for him as one ytthat is in bitterness for his first born – & all yethe land shall mourn every family apart – & all yethe families ytthat remain every family apart. Zech. 12. This is yethe seing yethe Son of Man & mourning for him described in Matthew & Iohn, & this is not at yethe captivity of Ierusalem but when all yethe Nations who come against it are cut in pieces; not of yethe wicked incredulous & captivated Iews but of yethe pious converted & victorious; not for their desolation & captivity, but for the piercing of him whom they looked upon: nor was yethe Son of Man who here appeared to them a Roman heathen Emperor, but Christ himself whom yethe nations of yethe mourners had pierced.

Another reason is yethe manner of Christs coming which is said to be not after yethe manner of fals Christs gathering armies in yethe deserts or hiding themselves for a time in yethe secret chambers, not after any such humane way but in yethe clouds wthwith great glory like lightning wthwith cometh out of yethe east & shineth into yethe west. I would fain understand how any man could by this description of his coming know ytthat he came in yethe Roman armies against Ierusalem.

Another reason is ytthat in applying this Prophesy to yethe siege of Ierusalem, yethe great tribulation must be in yethe siege, & so Christs coming in yethe Roman armies against yethe Iews must precede yethe great tribulation: which is downright to contradict a prophesy. For his coming described in Matthew is not till some time after yethe tribulation be ended. But it is easier to men to swallow contradictions then to forego their prejudices.

And lastly this coming of Christ is limited to yethe end of yethe world by yethe whole series of yethe things in yethe prophesy they being yethe same wthwith those described in yethe Apocalyps & old Prophets & succeeding in yethe same order. For next before this coming of yethe Son of Man in yethe clouds is yethe smiting of yethe Sun Moon & Stars, & shaking yethe powers of yethe heavens & this is ytthat wchwhich Ioel saith; The Sun shall be turned into darkness, & yethe Moon into blood before yethe great & terrible day of yethe Lord come. The same is insinuated in yethe Apocalyps by yethe passing away of yethe first heaven & earth before yethe resurrection of yethe dead, & before a new heaven & earth & new Ierusalem be created, & then adding ytthat yethe new city had no need of yethe Sun neither of the Moon to shine in it for yethe glory of God did enlighten it, & yethe Lamb is yethe light thereof: ytthat is yethe city had no other King thou God and yethe Lamb wthwith his vicegerent on earth.

Immediately before yethe smiting of yethe Luminaries is yethe great tribulation in Matthew, & therefore 'tis yethe same wthwith yethe great tribulation 168 163 at yethe end of yethe world in Daniel & Iohn. When yethe Palm-bearing multitude come out of yethe great tribulation 'tis said ytthat they shal no more nor thirst any more, neither shal yethe Sun light on them nor any heat, & God shal wipe away all tears from their eys. Which is as much as to say ytthat in ytthat tribulation they shal hunger & thirst & lament & yethe Sun shal light on them, but immediately after yethe tribulation (as Matthew expresses it) yethe Sun shal be darkened & light on them no more. So again in yethe war between yethe word of God & yethe Beast wchwhich begins (wthwith begins wthwith this tribulation) an Angel (yethe type of yethe Church) stands in yethe hot burning sun & calls all yethe fowls of heaven to yethe supper of yethe great God, but after ytthat war is ended yethe new Ierusalem has no need of yethe Sun, neither of yethe Moon to shine in it. In yethe tribulation is yethe harvest of yethe Saints, & in yethe smiting of yethe terrestrial luminaries yethe vintage of yethe wicked & yethe harvest immediately precedes yethe vintage.

Next before yethe tribulation (as well in Matthew as in yethe Apocalyps) is yethe general preaching of yethe Gospel in all yethe world, & next before ytthat yethe great apostacy introduced by yethe many fals Prophets & the abounding of iniquity & yethe waxing cold of yethe love of many. All wchwhich will be left understood by perusing yethe prophesy in order.

And as he sat upon yethe Mount of Olives yethe disciples came unto him privately, saying, Tell us, when shall these things be? & what shal be yethe sign of thy coming [to restore yethe Kingdom of Israel Act. 1.6. Luke 24.21] & of yethe end of yethe world? And Iesus answered & said unto them take heed ytthat no man deceive you: for many shal come in my name, saying, I am Christ, & shall deceive many. And ye shall hear of wars & rumors of wars [wherein this nation shal be led captive:] see ytthat ye be not troubled: for all these things must come to pass, but yethe end [of yethe world] is not yet. For [Ierusalem must be troden down of yethe Gentiles till yethe times of yethe Gentiles be fulfilled, &] Nation shall rise against nation, & kingdom against kingdom, & there shall be famines 169 164 & pestilences & earthquakes in divers places. All these are yethe beginnings of sorrows. Then shal they deliver you up to be afflicted & shal be hated [not only of yethe Iews as at yethe first preaching of yethe Gospel but even] of all nations for my Names sake. And then shall many [of my own disciples] & shal betray one another and shall hate one another, & many fals Prophets [wchwhich say they are Apostles & are not but do lye Apoc. 2.2, fals teachers wchwhich men shall heap to themselves having itching east 1 Tim. 4.3] & wchwhich shall become yethe great fals Prophet spoken of in yethe Apocalyps, these] shal rise & shall deceive many [& thereby bring in yethe great Apostacy] & because iniquity shall abound [in yethe Churches, they shall leave their first love Apoc. 2.4 &] yethe love of yethe multitude shall wax cold, but he ytthat shall endure unto yethe end, yethe same shall be saved. And [after those times of deceipt & coldness are run out] this Gospel of yethe Kingdom shall be preached in all yethe world [Apoc. 14.6 & 11.11] for a witness unto all nations, & then shall yethe end [of yethe world] come. When ye therefore shalt see yethe abomination of desolation spoken of by yethe Prophet Daniel [wchwhich shall be sett up in all yethe Roman world during yethe time & times & half a time, & afterwards when all nations come against Ierusalem shall] stand in yethe holy place (whoso readeth let him understand) then let them wchwhich be in Iudea flee into yethe mountains, & let him wchwhich is on yethe house top not come down to take away thing out of yethe house, neither let him wchwhich is in yethe field return back to take his cloaths, & wo to them wchwhich are wthwith child & to them wchwhich give suck in those days. But pray ye ytthat your flight be not in winter neither on yethe Sabbath day [For ye shall not have yethe space of some months to fly in as formerly when yethe city had been compassed with yethe Roman army of Cestus Gallus, but unless you fly speedily wthwithwthwithout staying to order your affairs, or so much as to return into your houses for things necessary, you shall scarcely escape yethe enemy] 170 165 For then shal be great tribulation such as was not since yethe beginning of yethe world to this time, no nor ever shal be. And except those days [yethe days of ytthat tribulation] should be shortened, there should no flesh [of yethe Iewish nation & true Church] be saved, but for yethe elects sake [who are yethe people ytthat suffer in ytthat tribulation] those days [by yethe darkning of yethe terrestrial Sun & Moon & shaking yethe powers of their heaven] shall be shortned. Then [after these signs of my coming are come to pass they shall be in great expectations of it, but] if any man shall say unto you Lo here is Christ or there: believe it not. For there shall [then again] arise fals Christs & fals Prophets, & shall shew great signs & wonders, insomuch ytthat if it were possible they shall deceive yethe very elect. Behold I have told you before. Wherefore if they shall say unto you, Behold he is in yethe desert, go not forth; behold he is in yethe secret chambers, believe it not. For [yethe Son of Man cometh not after yethe manner of a mortal man, but] as yethe lightning cometh out of yethe east & shineth into yethe west, so shal also yethe coming of yethe Son of Man be [And yethe Saints shall meet him in yethe air] For wheresoever yethe carcass is thither will yethe Eagles be gathered together. But immediately after yethe tribulation of those days shall yethe [terrestrial] Sun be darkned & yethe [terrestrial] shall not give her light, & yethe [terrestrial] stars shall fall from heaven & yethe powers of [their] heavens shall be shaken [so as to fall] & then shall appear yethe sign of yethe Son of Man in heaven: & then shall al yethe tribes of yethe earth mourn, [for him whom their fathers have pierced, yethe spirit of Grace & of supplication being poured out upon them] & they shall see yethe Son of Man coming in yethe clouds wthwith power & great glory. And he shal send his Angels wthwith a great sound of a Trumpet, & they shall gather his elect from yethe four winds from one end of the heaven to yethe other [to meet him in yethe air] Now learn a Parable of yethe figtree. When his branch is yet tender & putteth forth leaves 166 ye know ytthat summer is nigh: so likewise ye, when ye shall see all these things [yethe preaching of yethe Gospel, yethe great tribulation & yethe smiting of yethe terrestrial Sun, Moon & Stars] know ytthat it is near even at yethe doors. Verily I say unto you this [evil & faithless] generation shall not pass away till all these things be fulfilled. Heaven & earth shall pass away [before I come Apoc. 20.11] but my words shall not pass away [till all be fulfilled by my coming] But of ytthat day and hour knoweth no man &c

The word γενεὰ generation is here ambiguous & may signify either an age or a stock, race & progeny of men. Christ would have his disciples always upon yethe watch, & therefore to put his auditors in yethe greater expectionexpectation chuses such a word, as by being misinterpreted, might make them expect it even in that age. He went up & down preaching The kingdom of heaven is at hand & sent his disciples to preach the same doctrine, & always worded his discourses so as to put his disciples upon expectation. In yethe Apocalyps, he saith, Behold, I come quickly; & my reward is with me to give every man according as his work shall be. When his disciples askt him, will thou at this time restore again the kingdom to Israel? because yethe knowledge of yethe time would cross the design of his preaching he tells them yethe it was not for them to know yethe times & seasons wchwhich God had put in his own bosom. Whom Peter asked what Iohn should do, Iesus answers, If I will ytthat he tarry till I come what is ytthat to thee? The ambiguity of wchwhich answer made yethe disciples think ytthat GodIohn should live till yethe coming of Christ & by consequence not dye. Yet Iohn informs us ytthat Christ meant no such thing. Christ doth not say ytthat Iohn should tarry till his coming, & if he had said so, Iohn might tarry as well after death as before it. Again in sending yethe twelve to preach he tells them ytthat they should not finish yethe cities of Israel till yethe Son of Man be come. Ὀυ μὴ τελέσητε, ye shall not finish, is an ambiguous expression & may signify either ytthat they should not preach to them all the cities or ytthat they should not finish the conversion of all Israel before yethe Son of Man be come. In yethe first sense they finished yethe cities long enough before yethe siege of Ierusalem, in yethe second they have not done it yet nor shall have fully done it before the Son of Man be come. Son in another place speaking of eternal life & eternal 173 167 death he saith: whosoever will save his life [in this world] shall lose it [by yethe tasting yethe second death in yethe world to come] & whosoever will lose his life for my sake shall find it. For what is a man profited if he shall gain yethe whole world & lose his own soul? For yethe Son of Man shall come in yethe glory of his Father wthwith his Angels & then he shal reward every man according to his work Verily I say unto you there be some standing here wchwhich shal not last of death till they see yethe son of man coming in his kingdom. This last sentence is plainly designed to put his hearers in expectation of his coming even while some of them remained alive, & yet yethe context plainly shews ytthat he speaks of yethe second death, ytthat death wchwhich some there should dye when he came to reward every man according to his works, yethe death of those who should lose their lives by saving them, yethe losing of their soules spoken of immediately before, yethe death of which Christ speaks at other times when he said: If a man keep my saying he shal never last of death Iohn 8.51, 52. He ytthat beleiveth in me shal never dye, Iohn 11.26. Your fathers did eat Manna in yethe wilderness, & are dead: this is yethe bread wchwhich cometh down from heaven ytthat a man may eat thereof & not dye. Iohn 6.50. So then in describing his coming to judgment to put them upon yethe watch he useth yethe ambiguous saying. This generation shall not pass till all these things be fulfilled; & by this generation means this people or progeny of yethe Iews; or more strictly this wicked & adulterous generation, this faithless & perverse generation, this generation of vipers, this generation by wchwhich yethe Son of Man should be rejected. When all these things shall be fulfilled them shall this generation, by yethe finall & total conversion of Israel, pass away, & not before. In a word I do not know why any one place in Against yethe foregoing interpretation there is this objection, yethe scripture where yethe coming of yethe Son of Man is taken otherwise there literally for one of his two personal comings.

And what I say of yethe coming of yethe Son of Man is also to be understood by yethe coming of yethe kingdom of Heaven. He & his kingdom come 168 together. For he shal judg yethe quick & yethe dead at his appearing in his kingdom 2 Tim. 4.1. This was yethe expectation of yethe Iews and Christ never confutes it, thô he sometimes corrects their notions about it. But then there is a great difference between his two comings & the kingdoms belonging to each. For he came not yethe first time as a King over Men, & therefore yethe kingdom of God or Heaven is never spoken of yethe Church at his first coming, but only of yethe invisible powers of heaven then commanded by him. This was all yethe regal power & kingdom he then came wthwith & therefore when ever yethe kingdom of heaven is spoken of his first coming, wchwhich is but seldome, 'tis to be understood of this invisible one. Thus when yethe Pharisees said he cast out Devils by yethe Prince of Devils: he answers ytthat if Satan cast out Satan his kingdom is divided & cannot stand, but if I, saith he, cast out devils by [yethe yethe authority not of Beelzebub their Prince, but of] yethe Spirit of God [to whom yethe Angels are subject] then [tis not yethe kingdom of Satan, but yethe kingdom of God whose Regal power I exercise in casting them out, & by this you may know ytthat yethe Messias is come & ytthat I am he because] yethe kingdome of God is come upon you. Or els [if I did not use the power of a stronger kingdom then ytthat of Satan how should I cast not Satan those of his kingdom for] how can one enter into a strong mans house & spoile his goods except he first bind yethe Strong Man Matt. 12.28. And in yethe same sense Christ tells yethe Pharisees ytthat yethe kingdom of God was among them Luke 17. The Iews were of opinion ytthat yethe Messiah should come after yethe manner of victorious Kings wthwith yethe pomp & outward shew of a conqueror. To obviate this error Christ tells them ytthat yethe kingdom of heaven [wchwhich they are expectation of] cometh not with outward shew: neither shal they [then] say to here [cometh yethe Messiah] or to there [he is] for behold yethe kingdom of heaven [wchwhich shal then come, even yethe Messias wthwith his armies of Angels and invisible heavenly powers] is [even now] among you [For I am ytthat Messiahs & by yethe present invisibility of my kingdom you may learn 169 how it shal come hereafter. For my present coming is not ytthat wchwhich you expect. I must now leave you again &] yethe days will come when ye shal desire to see one of yethe days of yethe Son of Man, & ye shal not see it. And they shal say to you see here [he cometh] or see there: go not after them nor follow them. For as the lightning ytthat lightened out of one part under heaven shineth unto yethe other part under heaven, so shal also yethe Son of Man be in his day [when he cometh in his kingdom of yethe Angels & Saints] but he must first suffer many things & be rejected of this generation. Luke 17.20. This I take to be yethe true meaning of these places & I think these are almost yethe only ones where yethe Kingdom of heaven is applied to Christs first coming. For when he saith ytthat yethe kingdom of heaven shal be taken from yethe Iews & given to another Nation yethe meaning is only ytthat many shal come from yethe East & from yethe West & sit down wthwith Abraham & wthwith Isaac & wthwith Jacob in yethe kingdom of heaven while yethe children of yethe kingdom are cast out. Where he speaks of yethe Gospel of yethe kingdome, he means yethe Gospel concerning yethe future kingdom. Where any Parables concerning yethe kingdom of heaven include yethe Saints on earth 'tis only wthwith respect to yethe kingdom wchwhich they are to inherit. When he saith yethe kingdom of heaven is at hand 'tis nothing more then when he saith, Behold I come quickly & my reward is wthwith me: or yethe Devil came down wthwith great wrath because he knoweth ytthat he hath but a short time or yethe rerelation of Iesus Christ wchwhich God gave unto him to shew unto his servants things wchwhich must shortly come to pass. That wchwhich is a long time wthwith us is a short one wthwith God, for wthwith him a thousand years is but as one day & as a watch in yethe night. Psal. 90.4. So then they are much mistaken who by yethe kingdom of heaven in yethe Gospels under stand any state of Men before yethe Second coming of Christ.

If it be objected ytthat lathô yethe coming of yethe Son of Man in the clouds of heaven wthwith power & great glory (Matt. 24) be his coming to yethe last judgment, yet yethe great tribulation may be ytthat of yethe Iews in yethe siege of Ierusalem. For part of yethe description of ytthat tribelotion is in Luke's Gospel conjoyned wthwith yethe war of yethe Romans against 175 170 Ierusalem. I answer ytthat another part of yethe description of yethe same tribulation is by Luke in yethe end of yethe 17th Chapter of his Gospel conjoined wthwith Christs second coming, & therefore his Gospel makes as much for as against yethe interpretation we have given. 'Tis therefore to be considered ytthat yethe Prophesy is an answer to a double Que'sSion; yethe one concerning yethe destruction of yethe Temple, yethe other concorning yethe coming of Christ to restore yethe kingdom of Israel. The last question as yethe most material is most insisted upon by Matthew, yethe first as being nearest at hand & perhaps (whatever yethe ancients write to yethe contrary) brought to pass before Luke published his Gospel, is only proposed by Luke & most insisted upon by him. Both might be described by expressions much of a kind as are yethe fals Christs in both comings, & how to distinguish yethe expressions may be now difficult, nor can we say how far he kept yethe due order of yethe sentences & form of expressions.