THE ACCOMPLISHMENT Of the SCRIPTURE PROPHECIES, OR THE Approaching Deliverance of the CHURCH.

Proving, that the Papacy is the Antichristian King­dom; and that that Kingdom is not far from its Ruin. That the present Persecution may end in Three years and half, after which the Destruction of Antichrist shall begin; which shall be Finisht in the beginning of the next Age: and then the Kingdom of Christ shall come upon Earth.

Written in French by M r. PETER JURIEU, one of the present Ministers of the French Church at Rotterdam.

In two Parts.

Faithfully Englished from the New French Edition, Cor­rected and Enlarged by almost a third part, with the explication of the Visions of Daniel, and the Revelation.

LONDON, Printed in the Year 1687.

TO THE NATION OF THE JEWS.

I Desire of that People, that they would please to read this book attentively, and without prejudice; especially from the middle of the second Part to the end; they will find nothing there that can ir­ritate 'em. I confess the hopes they conceive of a Kingdom of the Messiah, which shall be chiefly for them, is built upon express and unquestionable Prophecies; that even their Ieru­sàlem should be rebuilt, and that [Page] they shall be again gathered to­gether in their own Land. And if any thing be capable to re­cover them from their obsti­nacy, for the establishment of the Law of Moses, and a­gainst the Law of Christ; this is certainly the most likely me­thod, which we make use of, because it grants them almost all the Advantages which they expect.

Advice to all Christians, concerning the approaching End of the ANTICHRI­STIAN Empire of the PAPACY, and of the coming of the Kingdom of Christ.

THE Afflicted Church seeks for conso­lation: where can she find it, but in the Promises of God? when the pre­sent prospect is sad and dolefull, we must search for it in what is future. The promises of God are either General, or Perti­cular. The general Promises are such, as assure us in the general, that God will not cast off his children; that this Grace shall never forsake his Church; that he will be with them to the end of the World; that though the mountains be overthrown, he will not depart from them. But afflicted persons would be glad of something more perticular: they would be willing to see, in some particular Promises, near about what Time they may expect the Period of their Calamities. Now the Promises and this insight into the future, is no where to be had but in the Prophecies: They doubtless contain the promises which respect the Deliverance of the Church; yea, they set forth the very Time, and the circumstances of it. But as God hath caused the Prophecies to be written more for his own glory, than for our sakes, 'tis almost impossible to dive into the meaning of them till their accomplishment. The depth of the Pro­phecies. And experience teacheth us, that even after the Things are come to pass, we do not well understand the Prophecies which foretold 'em. Insomuch, that it may be said, that God hath rather concealed Things in the Prophecies, than thereby revealed 'em. He hath [Page]reserved to himself the knowledge of Futurity; 'Tis his Prerogative. Nevertheless, this is not to be taken in that strict and rigid sense, as if we were to reckon all the Prophecies to be unintelligible to all men, and in every age to be so. As his provi­dence hath presided in a peculiar manner, in com­posing the Prophecies; so 'tis certain, it doth perti­cularly direct and govern, as to what concerns the interpretation of them. God will not that they should be understood in every age; But from age to age, from year to year, his Spirit discovers to Interpreters what he thinks fit; and leaves the rest under a vail of Ignorance, till the fixed time which his wisdom hath appointed shall come, for the full and perfect revelation of it.

They are not Impe­netrable.We are not therefore to be discouraged by rea­son of the difficulty; we are not to look upon the Prophecies as absolutely impenetrable. We must seek, that we may find; we must ask, that we may re­ceive; we must humbly and devoutly knock at the Gate of Heaven, that it may be open'd to us. We are obliged to those Interpreters who have gone be­fore us; for if they had discovered nothing, it may be, no entrance being made, we should never have attained the knowledge of these mysterious truths. But we are not to stop at their labours, and ac­quiesce in what they have done, as if they had suc­ceeded well in every thing. This is so far from being true, that the contrary is much more so. For one Truth which they have hit upon, they have miss't several. The misforture of other Inter­preters hath not disheartn'd me, hoping that I have discovered many things, which to them were con­cealed. But I may say, that I did not out of choice apply my self to the study of the Prophecies: I found my self forced to it by a kind of violence, which I could not resist.

[Page] Two things led me to it.

  • 1. The cruel and hor­rible Persecution, which at this day makes such ter­rible ravage and desolation in the Church: Endea­vouring some consolation under the deepest sor­row I ever felt, by searching into the grounds, we may have to hope for a speedy deliverance of the Church, and not finding them other where, I inqui­red after them in the Prophecies, which foretell the destiny of the Church, and the most remarkable changes through which she is to pass.
  • 2. The next thing that made me resolve to dive into these sacred Oracles, was the concurrence of so many Prophe­cies, (obscure indeed, & of an uncertain and doubt­full original,) which fore-tell a speedy and perfect Deliverance of the Church.

For Example, The con­currence of modern Prophecies concern­ing the fall of Anti­christ. the fa­mous Prophecy of Ʋsher Arch-bishop of Armagh, who fore-tells a most terrible Persecution at hand, the most dreadfull of any which the Church hath suffer'd hitherto; but withal, the shortest: after which shall come the fall of the Antichristian Em­pire. The Prophecies of Cotterus, Christina Ponia­touski, and those of Drabitius, and several other more obscure ones, which I have heard and con­sidered, without giving much credit to'em.

I compared these Prophecies so universally spread, and coming from so many several places, to the ge­neral rumours about the time of the birth of Christ, that were every where divulged throughout the Roman Empire, of a Great King that should be born in the East, to whom all the World should pay obey­sance. I did not find my self much disposed to give credit to those modern Prophecies. Credulity be­ing the ordinary source of much delusion, I always stood upon my guard in that perticular as much as possible. Nevertheless, I could not but be toucht with a secret opinion, that in all this there might be [Page]something more then humane, something of an hand of Providence therein. As the Holy Virgin, I kept these sayings in my heart, without passing a judgement, I waited till farther Time, (which is the only true Touch-stone) would distinguish foo­lish visions from real Prophecies.

I found something surprizing and extraordina­ry, in the Prophecies of Cotterus, Christina, and Drabitius, which are publisht by Comenius. Cot­terus, who is the first of the Three, is Great and magnifick; the images of his visions have so much majesty and grandeur, that those of the ancient Prophets have hardly more. They are also admi­rably laid together, every thing supports it self, and one part doth not contradict another. I cannot conceive how a simple Artisan could have imagined such great things without Divine assistance. The two years of the Prophecy of Christina, are in my judgement a train of as great Miracles as have ever been since the Apostles days, and even the Life of the Greatest Prophets hath nothing in it more mi­raculous, than what happened to that maid. Drabi­tius hath also his Heights and Excellencies, but for the most part he is obscure. These three Prophets concur to fore-tell the Ruin of the Antichristian Empire, as a thing that shall shortly come to pass; but withal they have so many things that offend, that no man can satisfy himself to rely upon what they say. Therefore I resolved to look into the Fountain it self of the Holy Oracles, to see if the Holy Ghost would not teach me something more certain and more exact, concerning the approaching ruin of the Antichristian Empire, than what other Inter­preters have discovered from thence.

I will freely acknowledge, that when I first lookt into the Divine Oracles, my opinion was in favour [Page]of what I searcht for; being altogether inclined to believe, that we were near the end of the King­dom and Empire of Antichrist. I was also fully per­swaded of this truth, that the Papacy is the Anti­christian Empire; and that the principal Character of that Antichristianism, is the superstition which for more than twelve hundred years hath disfigu­red the Church, and made her desolate. Many things, without reckoning the modern Prophe­cies, made me Hope, that we were near the end of that Period of 1260 years, at the close whereof Babylon must fall, the Heathen be converted, and the Kingdom of our Lord Jesus Christ be fully settled.

First, I reflected on the long duration of that Idolatry, which hath been establisht in the Chri­stian Religion. I saw that it began about the end of the fourth Century, that is, thirteen hundred years ago; it seem'd to me, that no instance could be gi­ven, where God suffered so great a Corruption, for so long a time, without giving some remedy and relief. I considered farther, that in the last age, God gave a terrible blow to the Antichristian Em­pire and the Pagan Religion. The Kingdoms of England, Swede, Denmark, the Protestant States of Germany, the Ʋnited Provinces, the Switzers, and a great part of France, broke from the Papacy all at once, appeared to me so considerable a matter, that I could nor perswade my self, but that God had made mention of it in the Revelations. And yet I found no such thing among the Expositors of that Book: or I found that they had lookt for it in those Places, where I saw plainly that it was not. Here­upon I suspected, that that part of the Apocalypse, which describes the degrees and Circumstances of the end of the Antichristian Empire, was not well [Page]understood; and consequently, that it was much nearer than was commonly thought.

Considering the Reformation of the last Age, as one half of the ruin of the Kingdom of Antichrist, I sup­posed that the other half could not be far off, there being already near 200 years from the one to the other. When God makes great Empires fall, and not all at once; the distance is not commonly so great between the first part of the Fall and the se­cond.

After this, I considered the present posture of the World, and it seem'd to me, as if all things were prepared for some great Revolution. 'Tis as easy with God to work in one moment, and without preceding dispositions, as to take time, and prepare the matter. Nevertheless, we see that by secret methods, which men perceive not, he opens the way to his greatest works. For Example, the Fall of Paganism by the preaching of the Gospel, and the conversion of the Heathen World, was a great Revolution. God prepared all things for this great Event many ages before it came to pass, by admi­rable means, of which no man then knew the ten­dency and design.

  • 1. He reduced the World to two Languages, which were almost universal, the Greek and Latine, that the knowledge of the Go­spel might the more easily be communicated; Dif­ference of Languages being a great hinderance of such a communication. 'Tis true, the Apostles had the gift of Tongues, and could speak all Languages; but we are not to imagine, that all the Preachers of the Gospel had the same priviledge.
  • 2. The world was almost wholly united under one Empire, viz. the Roman: which was another means to facili­tate the Conversion of the Nations. For if the Earth had been divided into many little Principalities, un­der [Page]several Soyeraigns, as the West is at this day, it had been as it were impossible, but that divers of them, if not the most part, would have denied en­trance to the Apostles, who were the new Prea­chers. Little Lords, who have not much to do, concern themselves more particularly about every part of their Territories, than great Emperors, who having the Government of the whole World to mind, are forc't to remit the care of less important matters, to their Deputies and Lieutenants.
  • 3. The dispersion of the Jews by their frequent Captivi­ties, was also a means which God made use of to prepare the way for the Conversion of the Gentiles: they gave them the knowledge of the true God.
  • 4. Another thing which contributed very much to this design of God, was the Translation of the Bible into the Greek Tongue; whereby the sacred Oracles became common among the Heathens. And about the time of our Saviour's appearance in the World, there were multitudes of those Prose­lites, which are called Proselites of the Gate. Such as were not really Iews, but they ceas't to be Pa­gans. They renounc't their Idolatry, they were present every Sabbath day at the reading of Moses and the Prophets; they had a distinct place in the Synagogues. 'Tis of them we so often read in the Book of the Acts, under the name of devout, and such as feared God among the Gentiles: Corne­lius was of that number. It could not be diffi­cult for them to abandon Paganism, for they had already left it, and they could not be hindred from becoming Christians by Judaism, for they had ne­ver imbrac't it; So that they became Christians without change or violence; The greatest part of the converted Gentiles were such as these.
  • 5. And by the same good Providence of God, Phi­losophy [Page]began to flourish among the Pagans, a little before the coming of Christ, which was of great use to refine the minds of men, and render them capable of receiving celestial and sublime Truths.
  • 6. Lastly, God possest the Heathen with a con­tempt of Idolatry and Idols: They were disgusted and sick of their Gods: The false Oracles of Dae­mons ceas't, their Priests lost their reputation, and all the World breath'd after a change, without knowing why.

I find something like this at present. 1. Since the last Age God hath revived the Light and knowledge of the Sciences, which was almost stifled and extinguisht under the barbarism of Scholastick Learning. In the last Century, God caused the knowledge of the Greek and Hebrew Tongues to revive, which was of such use for the understanding of the Holy Scripture, and the con­futation of Heresy and Idolatry, that the Papists do not scruple to say, that 'tis that which hath undone them. In this Century the Providence of God hath carried the acuteness and delicacy of mens minds to that degree, that it may truly be said, that the most inlightned and refined Ages past, were barbarous in comparison with this. The specula­tive Sciences and true Philosophy are brought to that Perfection, that all that we had before may be reckoned simplicity and ignorance. This new Phi­losophy doth open and inlarge the mind, and the light we receive from modern Philosophers doth help very much to scatter that thick darkness, which the Phi­losophy of the Schools had cast upon the Doctrines of Religion. We shall shortly know of what use the new Philosophy may be to destroy those Monsters of Transsubstantiation and the Real Presence.

2. I look upon the long Voyages of our Europaeans, [Page]the discoveries made of new Countries in the East and West, and the improvement of the Art of Na­vigation, to be a means which God prepares for the fullfilling that great Promise that concerns the full Conversion of the Gentiles. Why did God re­serve the Invention of the Sea Compass to these last times? why was it not known three or four hun­dred years ago, what it was to sail upon the Ocean far from the shore? was there less curiosity, cove­tousness, or industry among men formerly than now? for what reason would God that one half of the World should live in ignorance of the other for so long a time? Why hath God in these latter days more visibly favour'd the designs which men have al­ways had, to inrich themselves by Commerce and Trade, going in pursuit of riches to the end of the World? for my own part, I cannot but look upon this as a work of a most wise Providence, discover­ing to us unknown People, whose Conversion he intends to bring about within a short Time.

3. I consider the great number of half Christians which the Popish Missions make in the Indies, to be just as those Proselytes of the Gate, which the Iews made; they were properly neither Iews nor Chri­stians, but were the seed of Christianity. These Eastern Converts, which are made by Papists, are neither Heathens, nor Christians: but they will be the first part of the Harvest, which God intends to have among those People; and after they are fully converted, they will be very serviceable for the Conversion of those who as yet are altogether Pagans.

4. I admire the depth of Divine Providence, that by insensible steps and degrees, disposeth the Ma­humetan Nations for Conversion. For this we need but consult the second Book of the Present Stave of [Page]the Ottoman Empire, Lib. 2. Chap. 2. by Mr. Ricaut. In that Hi­story we meet with a Sect of Mahumetans, called Haictites; who believe that the Messiah took a true natural Body, and that being Eternal, he became In­carnate, as the Christians believe: Wherefore they have inserted this Article into their confession of Faith, that Christ shall come to judge the World at the last day. For the proof whereof they cite a Text out of the Alckoran in these words, O Mahomet! thou shalt see thy Lord, who shall come again in the Clouds. ‘For though they dare not positively interpret this of J. Christ, yet they boldly affirm, that this is fore-told of the Messiah; and in their ordinary discourse, they confess, that this Messiah can be no other than Iesus, who is to return into the World with the same flesh which he assum'd.’

The same Author tells us, ‘That there is an opi­nion generally received among the Turks within a few years, Chap. 12. which is entertained by the best people of the Seraglio, & common enough at Constantino­ple. They who profess to believe it, are called Chup Messahites, i. e. the good Partisans or followers of the Messiah. They hold that Christ is God, and that he is the Redeemer of the World. The young Scholars in the Court of the grand Seignior are ge­nerally of this opinion: perticularly the most po­lite and civilized, and well bred among them. In­somuch that 'tis a form of speech very much in use among them, when they would praise any one, to say to him, Chup Messahisen, you are very civil and obliging, as he should be who makes profession of the service of the Messiah. There are a multitude of these People Constantinople; and there have been some who have maintained this Doctrine, which so much courage, that rather than quit it, they have chosen to suffer martyrdom.’

[Page] There is another Sect, called Eschrakites. P. 407. ‘They who profess it, addict themselves very much to the contemplation of the Idea of the Divinity, and the numbers that are in God. For though they hold the Ʋnity of God, they nevertheless admit the Trinity also, as a number proceeding from Unity. They explain that thought by the exam­ple of three Pleats, or folds in an Handkerchief, which may be called three, though it be but one piece of cloth when it is unfolded. These are no great Admirers of the Alchoran, they only make use of that which they find agrees with their Prin­ciples, and reject the rest, as if it were abolisht. Be­lieving, that the chief Good of man consists in the Contemplation of the Majesty of God; they de­spise the dreams and gross imaginations of Maho­met, concerning the Pleasures of Paradise. All the Schecs, and the most able Preachers of the Royal Mosques, are of this Sect. They are very diligent in their devotions, and sober in their dyet, &c. They have also a great deal of Charity for their Neighbours, saying, they are the Crea­tures of God, &c. They instruct their Scholars to be moderate, wise and grave, in a word to abstain from all evil Actions, and to practise all Vertues.’ One step farther, and these People will be much better Christians than the Greeks, who have the name and Profession of Christians.

A general disposition in the world to despise and forsake Po­pery.5. The sensible Fall and declension of the Papacy, is a fifth sign of that great work which God is ma­king way for. It seems to be furious, to reign, and get ground; nevertheless, in truth it is falling; for as God discredited the Religion of the Pagan Idols, a little before the coming of our Lord Iesus Christ; so he makes this renewed Paganism of Popery, to be in less credit and esteem than formerly. Men begin [Page]to disgust the popish superstitions. They speak of the Invocation of Saints with contempt; and boldly condemn the excess of it, and call it Idolatry, when they speak of it in private. They wish Images were banisht from their Churches, that it might not be a scandal and an offence to us: They begin to confess, that there was no necessity for the taking away the Cup. They acknowledge, that a man may be saved without Indulgencies, by the sole merit of I. Christ. They would restore the reading of the Holy Scri­ptures to the People. They suppress the Authority of the Pope, and speak of it with scorn. They despise his Thunders; and if he begin to murmur, they talk as loud, or louder than he: They indeavour to esta­blish this Doctrine, that under pretence of Religion, or for the preservation of it, 'tis not permitted to sub­jects to take up arms: They mollify and sweeten all the Doctrines of Popery. I have taken notice of this in another place, and again observe it, this cannot hold long, this state and posture of the Papacy is vio­lent. Since it is freely confest, that the adoration of one God is sufficient without that of Saints and Images, they must shortly conclude, that for things unnecessary they ought not to scandalize one half of the Christian World, and shut the Gate against the Iews and the Mahometans. Never were there so many in the Church of Rome as now, who ac­knowledge the vanity & impurity of their Supersti­tions. Every man hath the liberty of his own thoughts; but I profess, that to me these are great presages of the approach of the last work of God, for the establishment of his Kingdom, and the ruin of that of Antichrist.

My spirit was in this frame, when this last and great Persecution in France began. I therein took notice of several Characters, that confirmed me in [Page]the belief that we were in the last times of the Period of 1260 years, and that this is the last Persecution spo­ken of in the 11th Chap. Revel. Singular Characters in the pre­sent perse­cution, which pre­sage that it shall be this last. And when they shall have finiht their Testimony, the Beast who ascendeth out of the bottomless Pit, shall make war against them, and shall overcome them, and kill them. And their dead Bodies shall lye in the street of the great City three days and a half. For there are so many things singu­lar and irregular in this Persecution, that without prophaness and a denial of Divine Providence, we cannot but acknowledge the hand of God therein. 'Tis singular and more than usual, whether we con­sider the Authors of this Persecution, and the man­ner of it; or whether we consider the Subjects that suffer it, and in what manner they suffer.

As to the Persecutors themselves, There is First a Prince, who hath the chiefest obligation to us for the Crown he wears, which entred into his Family by the person of his Grand Father; a Prince, to whom we have always paid obedience and submissi­on, without the least shadow of Rebellion: a Prince for whom we preserved the Crown in his minority, and who hath not scrupled to testify that we did so: a Prince, who is wise and understanding, as to his own Interests, and those of the States of Europe, who yet in despite of his own Interest, hath done all that which the House of Austria would have dictated to him to do if she had imployed her Emissaries in his Council: who destroys his own Subjects, who makes innumerable Male-contents, who throws eternal seeds of rebellion and war in his own Domi­nions, who disobliges his Protestant Allies, and alienates them in such a manner almost as never to be reconciled. The Protestant States and Princes have been always the principal Allies of France, Swede, Denmark, England, the Low-Countries, the [Page] Switzers, and the Protestant Princes of Germany. These are they that have supported it, when the House of Austria threatned the liberty of all Europe. And these are they who assisted France, to humble the House of Austria so low as now it is, and conse­quently that have advanced France to that point of Grandeur she is now at. But Time will shew how great a wound France hath now made in the heart of all her ancient Allies.

We see already that this Persecution makes the discord and dissention cease that was between the Protestants, and brings them nearer an union and re­conciliation than before. God will let us see some­thing farther of that kind. However, it must be con­fest, that there is something therein, which is not to be understood by man, that so wise a Court should violate all the rules of good policy, which is the Soul of States, and the spring of all their motions.

If we look upon the Clergy, that seems to have been the Sollicitor of this Persecution, it will appear no less extraordinary. 'Tis not an Ignorant and su­perstitious Clergy, as was that of the last Century. These are understanding and knowing persons, Men of learning and prudence, freed from the ridiculous affectation, and prejudice of a Monastic Spirit, who have little zeal for the Romish Ceremonies: who flight their worship, at least for the most part of it; who have much knowledge of the Truth, and at the bot­tom but very little Religion. In a word, they are such, as know very well that we are not in the wrong, or at least, that altogether and in every thing we are not: Nevertheless, they persecute us more cruelly, than the most furious Monks, or inraged Inquisi­tors have ever done. They act therefore against their own light, which is so far very strange and surprizing. But what is more astonishing, they [Page]act against the most sacred Principles of their Reli­gion. There is nothing among them more venera­ble than the Sacraments, and nothing esteemed more criminal than the violation of them. To admi­nister the Sacrament of Pennance, to give absolution to a Sinner, to an Heretick who is not penitent, who saith and declares openly, without hiding or concealing it, that he perseveres from his very heart in his sin and Heresy, and never renounc't it, but by constraint and violence; to give, I say, absolution to such a man, according to the definition of their loosest Casuists; 'Tis Sacriledge to give the Sa­crament of the Altar to a man, that professeth he believes nothing of it, and acknowledgeth nothing there but meer Bread; 'tis a Sacrilegious Commu­nion. Should it not affect the Hearts, and even the Imaginations of those persecuting Bishops and Priests, to think of the innumerable Sacriledges that by this means are every day committed? They ab­solve a multitude of wretched People, who pro­test that by meer force and violence, they were con­strained to sign the abjuration of their Religion, and to get out of the hands of a thousand Executioners, who devour'd and destroyed 'em, and gave them no rest day or night. The Priests and Bishops who ab­solved them, know well enough that they are Im­penitent and Heretiques, and persevering in their Heresy; nevertheless, they give them absolution. Moreover, they bring them to their Altars by force and violence; they must be confest; they must de­sire the Sacraments, and they are given them. In the mean time, they know, that they detest and abhor from their very hearts, as a meer Idol, that which is given them to eat and worship as a God. So that all these are Sacrilegious Communions, and in plain terms, the most abominable Sacriledge that can be [Page]imagined: what conscience can we suppose these men to have, who are guilty of such abominations, so directly contrary to their own Principles?

But by what name shall we call the Oath, which they force men to take, and which they have pub­lickly printed; in which the new Converts swear by the name of God, and upon the H. Evangelists, that they have willingly abjured, and without constraint or force? And yet the Bishops know, and all the World is acquainted with it, that they have been forc't to this abjuration, by armies of Butchers and Executioners, let loose upon them. Where are any principles of Morality, even those of the greatest latitude, that will permit this? can there be any more horrible prophanation of an Oath? than which nothing is more sacred and venerable.

In what a state must such mens Consciences needs be, who force these poor men to commit so execrable a perjury, and cause the name of God to be used, for the assuring the Truth of a Thing, which is most notoriously false? I confess, I shall never comprehend this; and will alway say, there is some­thing in it more than humane, that Men should make profession of a Religion, and contradict the most inviolable rules of it, openly before all the World. But to what a pitch of Impudence must they be arrived, who Print and publish, that no violence at all hath been imployed to make these Conversi­ons? All France abounds with strangers, who are witnesses of it; the Ministers of the Princes of Eu­rope behold in; forreign Merchants see and know it; An hundred thousand witnesses, who have them­selves escapt out of the hands of these Executioners, carry tidings of it to all the ends of the Earth; and yet there are some who have the confidence to deny a matter of Fact, that was done in the sight of all Eu­rope. [Page]We read the Arrests; we see the Ordonnanees of the Intendants; we see Woods cut down, and Hou­ses rased; we behold twelve or fifteen thousand Pri­soners in all the Prisons of the Kingdom: and yet they tell us, there is no such thing as Persecution. This is one thing which is very singular in this Persecuti­on, and which hath no example. I could not read without trembling, what Mr. de Brueys saith in his last piece, that the success there hath been of the Me­thods imployed for the Conversion of the Reformed, make it evident that they were altogether disposed to receive the Catholick Truth. I know not what those dispositions were as to himself: but I question not but by the same means to make him turn Turk, and afterwards Heathen, in a very little time.

What Judgement can one make of such men as Mr. Brueys, and Mr. Maimbourg, who in the Epistle Dedicatory to the Life of Gregory I. complements and congratulates the King to this purpose, that he sees the Period of Calvinism, without having made use of any means to bring it about, but those of Grace and sweetness, mild and gentle methods? 'Tis these kind and gracious proceedings that hath forc't per­sons of good birth and quality, accustomed to all the best accommodations of Life, to leave ten, twenty, thirty, forty thousand Livres per annum, to expose themselves to all sorts of suffering and disgrace. 'Tis these sweet and obliging ways, that hath forc't wo­men of every age & quality to come away, disguis'd in the habit of Peasants, some on foot, some on horse­back, some by Post, some who were eight or nine moneths with child, in the night, through all the Fa­tigues of the winter. I say once more, that I cannot understand, how men that have any honour to lose, or at least, who believe they have, can declare that to be false, which is so evident and notorious, that [Page]nothing is more publickly known, or more undeni­able. This is a sort of Lying that in my opinion is very perticular. But it the mean while, 'tis an ho­mage paid to Truth and Justice; 'tis a confession, that such Actions are most black and abominable, be­cause though they are committed in the face of the Sun, they dare not own them; they deny them be­fore those who were eye-witnesses of them. No man of honour, after the reading of Mr. Maimbourg's Epistle to the King, prefixt to the Life of St. Gre­gory, but must judge him to be one of the most base and dishonest Writers in the world. It had been more pardonable, if he had only by the by dropt such a falsehood, without insisting on it. But to write a large Epistle Dedicatory on that subject, to comple­ment the King for the Conversions he hath made, without using any other means than sweetness and Charity, this is to put the most patient Readers out of all patience.

If we consider the manner of this persecution, it is no less extraordinary; 'Tis new, 'tis without exam­ple. 'Tis no new thing to condemn people to dye, or, to offer incense to Idols, and to go to Mass, to ba­nish Christians or massacre them, because they will not joyn in with the Religion that is uppermost; this hath been seen an hundred times. But I maintain, there was never any thing seen like this Persecution, which we see at present. They tell People, they will not kill them; on the contrary, ‘ we will, say they, that you live, but you shall go to Mass, or you shall be tortured; you shall be confined within the Kingdom; you shall not be suffered to go away; if you attempt an escape, you shall be sent to the Gallies; while you stay, you shall have fifty Soldiers, or rather Executioners to maintain; if fifty be not sufficient, you shall have an hundred, [Page]with express orders, not to let you alone by day or night to omit no pillage, no blows, no punish­ments, no torments, till you have renounc't your Religion.’ This, I say, is what hath never been seen before.

The success hath made many believe, that this infernal method was the most happily invented by the Clergy, that could be, to promote the design of the Converters, and to ruin the Reformation. But I am quite of another opinion; and 'tis one of the most extraordinary things which I find in this persecu­tion, that any persons of good sense, should believe this to be a likely method to abolish a Religion. The persecution was well enough begun, in order to the end and design of the Persecutors. And had they been contented by little and little to deprive us of our Temples, to banish our Ministers, to forbid all Assemblies, to leave us in ignorance, and deprive us of all the other advantages which others Subjects injoy; the Reformed Religion would have been almost extinguisht before ten years were over: such being the coldness and declension of Piety, to which the Protestants were already come. But God, who would not that his Truth should perish, suffer'd not that things should remain in that posture. 'Tis well known, that humane passions are a great help to Christian vertues; The fury which these persons are now in, who feel this violence, the torment they suffer in their Consciences, the rage which they are in, for being forced; do all concur to fortify the hatred they had of Idolatry, and their love and incli­nation for the Truth. So that by means of these vio­lent Passions, the Truth makes the more indelible impressions on their hearts. He must be very igno­rant in the History of the World, and of the Heart of man, who can think this to be a likely way to extin­guish [Page]a Religion. The means to extirpate an Here­sy, pretended, or real, is to cut off the Heads, to shed a great deal of blood, and to stifle the most zealous of them by a massacre: for if you suffer them to live, and are content only to draw from them a feigned abjuration, you thereby make them irreconcileable Hereticks. 'Twas by fire and sword the Albigenses were destroyed. There is yet another very effectual way of extinguishing an Heresy, which is to take away from them all means of increase and growth by preaching and instruction: after this manner the Arrian Heresy was supprest by the Emperors. This way they began to take in France for these twenty years last past, and which could not have failed of success, as I observed, if it had been continued. But he must be very blind that can believe, that Persons, into whose Heads and Hearts you would force the Truth by blows and violence, will not recover themselves again assoon as possible, and by all man­ner of ways. But it will be said, there are other me­thods used, which you grant to be effectual; The People are deprived of all the means of Instruction, and so in a little time the Truth must dye. This would prove so, if their Consciences were not under such a violence as they are; and if that posture of things could last long, the Truth would then be extin­guisht by little and little. But that state of things is too violent to continue long; and within a few years you will see the Light of that fire, which is shut up, without being extinguisht.

There is another thing very extraordinary in this Persecution, and wherein the finger of God doth manifestly appear; that is, the way they have taken in their dealing with the Pastors. These are the men that must be supprest, if you would extinguish a Religion: because they are capable of recovering [Page]it. Therefore in all former Ages the severest part of the storm hath fallen on them; and even in this Age likewise, witness the History of the Persecutions in Hungary. But here is the quite contrary, the People ruined, and the Ministers suffered to go free. They must carry nothing away with them, but their Souls and Consciences are given them as a prey: which so many Laiks would desire and rejoyce to obtain. These banished Pastors carry the account of the mi­series of their several Flocks into all parts of the World. They are in all the Protestant Courts of Eu­rope, the unreproveable Witnesses of the violence of the Persecution: their miseries stir up compassion towards the afflicted, and Indignation against their Persecutors.

Besides this, they are always ready, and kept in re­serve, to return into France, and bring back the Light of Truth again there, whenever God shall please to open the door. This is such a thing as speaks plainly, that God preserves them in safety, in order to his great work, and till then. This is not the effect of the Compassion of their Persecutors; for they are destitute of any, and are cruel to the utmost degree. 'Tis not a piece of policy neither; for that would have made them secure the Pastors in such a place, wherein they should have been condemned to an eternal silence. 'Tis then a secret Providence of God, which leads persons farther than they would go, and to do that which they would not have other­wise done: and 'tis observable, that Bishop Ʋsher in his prophecy doth expresly take notice of this parti­cular, that in this last persecution the Pastors shall be spared, God reserving them for the Great work he hath farther to do; which makes me give the more heed to that prophecy.

Lastly, that we may see how extraordinary this [Page]persecution is in all its Circumstances, let us consider it in its success, and with respect to those on whom it hath succeeded. I look upon that general Deser­tion, an whole Kingdom in a manner changing its Religion in four moneths time, as a thing that cannot be parallel'd. 'Tis true, the Roman Empire hath been seen to become Arrian in a very little while, by the persecution of the Emperors. But Arrianism was a speculative Heresy, and the Arrians cheated the People by equivocal Confessions of Faith, which taken in good sense, might now be subscribed unto. And for other things, their Worship, Prayers, Ceremo­nies, Altars, Bishops, Government, 'twas all alike; and so the passage from one to another was very easy. But here is the greatest difference imaginable, in worship, the object of adoration, the manner of it, in Ceremonies, Government, and Discipline. The Reformed Religion and the Roman differ as Day and Night; so that there must have been a prodigious Current, for the passage from one to another in so little time. 'Tis a frightfull and surprizing thing to see People make less difficulty to change their God, than good Subjects would do to change their Prince; in case an Enemy break into any Country, he would not find People so ready to abjure their former Oath of Fidelity. 'Tis true, this kind of persecution, which is made use of against the reformed, seems to me more cruel and more likely to overcome their constancy, then Massacres, and Fires, Wheels, and Gibbets. When a man can see to the end of his suffe­rings, though that end be death, he may be able to stand his ground: but when he is given over to an hundred Executioners, who are commissioned to torment him by turns, without giving him the least repose, I confess, this is the ready way to despair. If they did nothing more than hinder a man from sleep, [Page]it were sufficient to make him distracted, and to make him do what ever they would have him. 'Tis certain then, that several of those who have yielded, would more willingly have suffer'd death for their Religion, and have earnestly and seriously desired it. But what is very strange, is that the greatest part have not tarried for these Persecutors. At the very approach of the Dragoons they cowardly complied, and a small number of True Believets remain'd vi­ctims, exposed to the Rage of an Army of an hun­dred thousand men, which were let loose upon the Kingdom.

This, I say again, is without Example in any Hi­stsry. S. Cyprian in his Treatise de Lapsis, seems to say that some such thing happened in the persecution of Decius; but he himself in his Epistles makes it evi­dent, that the Apostacy was not so general: for he remits those who had fallen to be judged at the return of Peace, in the Assemblics of the Faithful who per­severed; so that the number of those that persevered must have been considerable. In our time it would be difficult out of every Flock to make up an Assem­bly of such as persevere to judge the rest. 'Tis there­fore an Event, wherein we must admire the depth of Divine Providence. 'Tis a speaking Prodigy, which tells us, we are now in those last days, when Christ should come, and not find true Piety, or true Faith upon Earth. This is a Touch-stone for all Prote­stants; their Brethren of France were not more wicked than others: Wherefore we may believe, that the same thing would happen in any other place, on supposition of the same Circumstances; and consequently, that Christian courage and true Faith are at this day very rare, and few Instances to be found. Lastly, this Affair tells us, that God would melt the Heart of that People, and suffer [Page]them to sink and be swallowed up, that he may shortly raise to himself another, a new People. These are the Characters of this persecution, which makes me regard it as very singular and extraordina­ry in its kind, and consequently as a presage, that God will shortly finish the establishment of his Kingdom, and the Ruin of that of Antichrist. If we only con­sider, how this Persecution hath been more effectual than any the Church ever suffer'd, it were enough to make us judge, that the Devil now imploys his ut­most force and power, as apprehending 'tis the last Time, and that the ruin of his Kingdom is at hand. When Paganism was ready to fall under Constantine, he then excited the sharpest persecution under the Emperor Dioclesian.

These are the different Reflexions that conspired to possess me, that the coming of our Lord was near, to destroy the wicked one by the Breath of his Mouth. I had a strong inclination to be certain and assured of the truth of these Thoughts, which could no otherwise be done but by finding in the Apocalypse, the accomplishment of those Circumstances, which were to precede and accom­pany the fall of the Babylonish Empire. With this design I betook my self to read over the Apocalipse, not the several Commentators on that Book, but the Book it self, only with the Exposition of Ioseph Mede, whom I formerly look't upon as a man in­spired for the Interpretation of the Prophecies. His Key of the Apocalypse, and annexed commentary, did heretofore charm me. I could find nothing like it in all the other Expositors. I added that of his Chronicles, and his Book called The Apostacy of the latter Times, which is a large Commentary on 1 Tim. Chap. 4. v. 1, 2, 3, 4. And the Spirit saith ex­presly, that in the last times there shall be some who [Page]shall depart from the Faith. Besides several excellent and curious things, (a part whereof you will find in this Treatise) I met with in that Author the thing which I so eagerly sought for, viz. the true Epocha of the 1260 years, during which Time the Anti­christian Empire should last; he makes them to be­gin about the year of our Lord 450. or 455. by dateing them from thence, they must end about the year 1710, or 1715. which agrees very well with my conjecture. But Ioseph Mede, who set me right at first in the beginning of the true path, forsook me in the middle of the way; and when the circum­stances and preliminaries of the fall of Babylon were to be adjusted according to this Calculation, which are so exactly described in the Apocalypse, I found no assistance at all from him; on the con­trary, he led me out of the way, wherin he himself had put me, and to make me wander and go astray. According to the Epocha which he himself had mark't, for the beginning of the 1260 years for the reign of Antichrist, I should see the end of it in 25 or 30 years, but according to Mr. Mede there must be many Ages to accomplish all things which are to be fulfilled before the period of the King­dom of Antichrist.

In the 11 th, 14 th, & 16 th, Chapters, we have an ac­count of the Circumstances and degrees of the Fall of that Empire; the Eleventh Chapter speaks of the death of the two Witnesses for three days and half, of their Resurrection, and of the fall of the tenth part of the City, &c. In the 14, Chap. where the Fall of Babylon is divided into two Acts, one is called the Vintage, the other the Harvest. In the 16 th. Chap. where the seven Periods of the declen­sion and Fall of the Antichristian Empire, are set forth by seven viols and seven Plagues; of all this [Page] Ioseph Mede understood nothing; yea, supposing, as he doth, that of those seven Plagues not above two or three were come to pass in his Time, he remits us far enough off for the accomplishment of the five others. The Periods described by every Viol are each of them more than one Age: so that we should have four or five hundred years yet to come, before the end of the Kingdom of Antichrist. If every one of the four viols, that remain to be poured out, were but of fifty years, we should have yet two hundred years longer to wait.

I confess, that after having read those places of the Apocalypse, and reviewed them twenty times, I understood nothing more therin; I was only more and more confirmed, that no man had rightly understood them. In the midst of these distractions I yet begun my work, without knowing well where I went. But I can say, that God so opened mine eyes in the way, that gave me unexpressible consolation; for after having consulted the Eternal Truth above an hundred times, with a deep Humility, and very great Attention, at length I received an answer, at least I believe so, and think it very plain, that all that must precede the last Fall of the Antichristian Empire, is fully ac­complisht. I have no right to require the same assu­rance from others, neither do I require it. But that which I demand at least, is a little of that attention, which I imployed in the meditation of those divine Oracles, and then I am perswaded, that if you are not as fully convinc'd as I am, you will yet see reason enough not to condemn me of rashness.

In the first part of this work, you will find nothing new for the substance of it; for 'tis a long time that Rome hath been called Babylon, and that the Characters of the Antichristian Empire [Page]have been confest to be found in the Papacy. I believe nevertheless, that you will find that Truth better cleared, and made more manifest, than hitherto it hath been. This Controversie about Antichrist hath languisht for an hundred years; it hath been unhappily abandon'd, on a politick account, and in obedience to Popish Princes. 'Tis a wicked Complaisance, for which we are punisht, and which hath cost us very dear: for if we had perpetually exposed this Great and important Truth before the Eyes of the Protestants, that the Papacy is Antichristianism, they would not have fallen into that degeneracy and apostacy, which we see at present. How could they have resolved within themselves to submit to Antichrist, and return to his Party! But 'tis so long since they heard it so called, that they have forgot it. They thought it was only a transport of zeal in the first Reformers, from which we were now come off. There was some­thing in that neglect and forgetfullness, which seems to discover the finger of God: He would that this horrible catastrophe should happen, and to that end permitted that this important Truth should be neglected, and those controversies only which were but accessory should be minded, and that this should be pass't over, that the Papacy is the Antichristian Empire: they who for want of giving heed to that Truth are fallen, ought now to think of it, and tremble to consider, that they have voluntarily plung'd themselves again into that Ba­bylon, out of which God had so wonderfully delivered them. In my opinion, this is so fundamen­tal a Truth, that without it a man cannot be a true Christian: to confound the Kingdom of J. Christ with that of Antichrist is an unsufferable Fault: in some Ages for certain God hath permitted that [Page]Ignorance; but we are not now in those times: we must now declare for one party, and stand our ground. There is no Communion between Christ and Belial, between the Prince of light, and that Destroyer, who is truly an Angel of Darkness; that Controversy was so much stifled and laid asleep, that our Adversaries believed it dead, and thought that we had renounc't that Principle, and the ground of all our Reformation; for I cannot believe the Reformation to have been on a good foundation, but on this account. Some Protestants (the reproach and shame not only of the Reformation but of the Christian name) have contributed to efface these Ideas from the minds of men, by turning to ano­ther sense what the H. Ghost saith of the Anti­christian Empire, making such Commentaries of the scripture, as overthrow the design and meaning of it, forging Histories at pleasure, by that means to find the accomplishment of S. Iohn's Prophecies in the first ages of the Church. At present therfore we must revive that Truth, which we had almost suffered to dye. This is the Time when we must indeavour to open the Eyes of the Princes and People of the Earth; for behold now is the Time when they ought to eat the flesh of the Beast, and burn it with fire, strip naked the whore, and tear off her ornaments, and make a full end of Babylon. Within a little while these great Things must come to pass; 'tis high time then to awaken men in order to it. This is what I attempt in the first part of this work, wherein I discover, after another manner than hath been done hitherto, the true Characters of that Antichristian Empire. In which I must acknowledg my great obligations to my foremen­tioned Author, Joseph Mede; for no man hath taken pains upon that subject with so much success as he▪ [Page]You will see the admirable Type of Antichrist in the famous Antiochus, carried farther than ever it hath been, and the explication of the three years and half, or 1260 days, much clearer than ever hitherto it hath been made. But I must here ad­vertise, that to comprehend the full force of my Arguments, to prove the Papacy to be the Anti­christian Empire, to the reading of this work, you must add that of my Lawful Prejudices against Pope­ry; for in that book you will find the proof of all the Characters of the Antichristian Empire inlarged. I mean not only those Chapters, wherein the explication of some passages in the Prophecies concerning Antichrist, I apply them to the Pope and his Empire, I speak principally of those Chapters where I describe the Corruption, Covetousness, Pride, Idolatry, Paganism, the fabulous and lying Spirit of Popery, all characters of Antichristianism, as in this work is shown. I desire all those who have any care of their salvation to Read those two pieces, and I dare be confident that all those who have not a seared Conscience will be sensibly affected with what they shall there find, and conceive a just Horror for that Religion, which hath held the Truth under so long and cruel a Captivity. That I may render my Lawfull Prejudices the more use­full to my design, which is to make the Papacy appear to be the true Antichristianism, I am re­solved, according to the advice that hath been given me, to abridge it; but instead of making a pure and simple abridgment, I shall, in con­tracting it, change the Prejudices into so many Characters of Antichristianism: and show, that there is no one of those Prejudices but is a character of the Antichristian Empire. If any thing retards this design, it will be my desire to see whether Mr. [Page]Arnaud will make good the promise of F. Simon, and reply to that Book. So that when I Abridge that Book, I may at the same time refute the Sophisms Mr. Arnaud is preparing. This first part regards the Time past.

The second part contains the explication of Things Future, or rather of those which we believe are yet to come, there are many things therin which will certainly be surprizing to you, as they were to me; and if you read with any favourable opinion, what I say upon the 11 th, 14 th, and 16 th. Chapters of the Apocalyps, I cannot believe you will have much different Thoughts from mine. I will not call them Conjectures, let them be such to others, I consent; but as to me, there is something more; for I think I have discovered which are the two parts of the Fall of Babylon, whereof one is called the Harvest, the other the Vintage. I believe that I have found the seven viols of the 16 th. Chap. to be already poured out, which were supposed to be yet to come, which to me is an argument, that the Reign of Antichrist is near its end. I know not whether others have discovered any thing of this before me; I pretend not to have perused all the Modern Commentators on the Apocalyps; on the Contrary I have read very few of them, having experienc't, that the diversity of Ideas that re­main in the mind, serve but to obscure the Truth, and cause one to lose it. Some I consulted before I made this second Ediction; but I found nothing ca­pable to make me alter my sentiments, or that could furnish me with any new light. Dr. Moore is one of the latest Commentators on the Apocalypse, and one of the most esteemed. I found, that he follows Mede in every thing, save in the explication of the Harvest and the Vintage, of the 14 th. Chap. [Page]the seven viols of the 16 th, and the death of the two Witnesses of the 11 th. Chap. that is, that he had followed him in those places, wherein he had succeeded well: 'tis in effect impossible to differ from him in those places. But in those places where Mr. Mede was not Happy, Dr. Moore is no more so than he. If any other hath discovered these Truths, he will oblige me that shall let me know it. I shall be rejoyc't to understand, that any other hath made the same discoveries: this will confirm me in the perswasion which I have, that I have found that which I inquired after.

After having proved in this second part, that the end of the Reign of Antichrist is at hand, I treat of that which is to follow after that Fall, viz. the famous Reign of Christ upon Earth, which hath been so often contradicted since the Beginning of the Christian Church: I have inlarged a little upon it, as being one of the most consolatory Truths which is in the whole Scripture, I cannot but ascribe to a secret providence of God, that Blindness, which most Christians have been under hitherto concerning it, for certain reasons, God would not that they should see that Reign of Christ in the Prophecies, tho it be there as clearly described as the Coming of the Messiah, which yet the Iews will not see to be there, you will therin find one Chapter, for which the Iews are indebted to me; for I re-establish them in their Rights, and in their Hopes, farther than Christians have as yet done. Among the proofs of the Reign of a thousand years, you will find an explication of the Type of the work of Creation, which will not be unpleasant to those who love Mysteries. I have nothing to say in vin­dication of this book. It must run the common risque, it must be left to the Judgment of the pub­lick; [Page]a Risque so much the greater, in that treating of Prophecies, no man thinks himself obliged to subscribe to the thoughts of those who interpret them. I may well expect to be ill treated by others, the learned and the wise, as they pretend to be, who mock at all Prophecies, and all those who go about to interpret them; these men are upon the borders of Impiety, if they are not already plunged into it. 'Tis not for their sakes that I write; I despise them, at least their Judgment; but I pray God for their salvation: 'tis for the comfort of the Good and upright that this work was undertaken; God grant it may contribute to it; if I am deceived I shall have but my common Lot with many others; nevertheless, I deserve some thanks for my good Intentions. Let me add one word, that this is not a book to be read Cursorily over, and that but once, I consent that it be read the first Time as a Romance, but let such a one return to it, and lay aside his Prejudices by little and little, and at length accustom himself to those Idea's that at first seemed strange. This advice I give chiefly to Roman Catholicks, assoon as they perceive by the title of a Book, that the design is to perswade them that their Religion is Antichristianism, they fall in­to a rage, and their Passion blinds them. But yet for once let them take the pains to read it as a Romance, and afterwards let them think that the matter deserves at least to be examin'd, because no less than their Eternal Salvation is concerned in it: I have no design to anger them; I desire their Salvation. 'Tis the only end I propose, God is my witness.

A Supplement to the Advice to all Christians.

This is what I have advertised the publick in the first Ediction; in this second I find my self obliged to remove two scandals, which I have learnt have been taken on the account of this book. First, there are some who believe the hopes I give of a Re-establishment, within a few years, may do much Hurt, because all those who are thus perswaded, will suffer themselves to sleep secure in the mean time in the Communion of the Roman Church, saying, if it be thus, we may expect a while, and bear our Captivity as well as we can, we shall ere long see the end of it. During which expectation they will still go to mass, and joyn in the super­stitions of the Church of Rome. To this I have two things to say; First, that God's ends and ways are different from ours; at this rate God should never have promised to deliver his Church, that men might not grow secure in the Expectation of it. God hath almost always hid Events from us, and would not that at all times the Prophecies should be understood, lest the knowledg and un­derstanding of them should prejudice their accom­plishment; lest men should oppose it, and stand upon their guard in that respect. But who knows whether God ought not at last to make the Prophe­cies be understood, that they may the more easily be fulfilled? who knows, whether so many of the Romish Communion, who are already disgusted with their Religion, may not open their Eyes by the Light which we set before them, and resolve to become instruments in the hand of God, for the accomplishment of this great work? 'tis certain that oftentimes Prophecies, Counterfeit, or Real, [Page]have inspired those for whom they were made, with the design to effect the things that were pro­mised them: after all, when God discovers any truths of this nature, he hath his reasons for doing so, and we ought not to resist it, upon pretence of some ill Consequences that would follow. Ie­remy, during the siege of Ierusalem, declared to all the world, that the Chaldeans would take the City; should he have forborn to speak that Truth, which God had revealed to him, because of some ill Consequences? 'Tis evident, that nothing was more proper to lessen the courage of the Inhabitants, and to promote the taking of the City of Ierusalem, than such a discourse of the Prophet.

The other thing which I have to say on this first scandal, is this, that such who take occasion from this Book to continue in the Roman superstition, waiting for deliverance, have no need of this book to cherish the disposition they are in to remain there. They are people who only search for Pre­tences, to flatter themselves in the condition they are in, and can never want them either here or there, from this thing or another. But in truth, nothing can be more ridiculous than to take occa­sion from hence, to continue in the Roman Church. In three or four years or more there will be a great change in the Papacy, we must than remain there, waiting till that Change happen; 'tis to the same effect as if I should say, I am in an house that is on Fire, and that is ready to Fall, I have good assurance that in three or four years it will be rebuilt, therfore expecting that, I must suffer my self to be burned in it, or to perish under its ruines. I am near a filthy and poisoned water, in a little time some one will come and cleanse the fountain, and render it whol­some; in the mean time expecting that, let us drink [Page]of it. A man must be besides himself, that should argue after this rate; no less must he be, that shall reason as these cowards and Apostates do. Within some years the Reformation shall revive, waiting for that, I will continue in a wicked Religion, wherin I cannot be saved; I will pertake it its Idolatry, and basely suppress the truth of God within my breast. A sin of a quarter of an hour is enough to destroy a man Eternally; and shall it be thought, that the Idolatry and most shamefull Hypocrisy of two or three years are venial crimes? To betray a mans Conscience and the Truth, by one single act, deserves Hell; and they flatter themselves, that God will Indulge them in a treason continued in for several years: they who reason after this manner have they any revelation from God, that they shall live three or four years longer, or that they shall have the leasure to repent? and what will become of them if they dye in that treasonable state? so far is the Hope that I give from being capable to make them continue where they are, that nothing can be more effectual to make them quit it. Their Possessions and profit is that which retains them; could they be perswaded that in a few years they should recover them again, it would not be so difficult to forsake them now.

The other scandal which I know hath been taken, is concerning the Reign of a thousand years; many Divines in this country have greatly murmured at it, even so far as to threaten to complain of me. I am sorry it is so; for I should be glad not to displease my Brethren. In the mean time, I patiently expect what they will do in it; and by waiting, I shall know whether our Conducters intend to make new Articles of faith, and whether Coc­ceanisme be become an intolerable Heresy. M. [Page]Cocceius, upon the 11 th. Chap of the Apocalypse, proves this Reign of Christ upon earth, by the same passages and the same arguments as I do, Except that he refers not to this the thousand years of the Dragon being bound, in the 20 th. Chap. Since my arrival in these Provinces, I have fallen in with nothing of that famous Divine but in this article. If I should have agreed with him in some others, I should not be a shamed of it, and I know not what trouble any one can give me for one only article of agreement with many Able Divines, who are Good men, and very orthodox. But I would fain know what it is in this opinion that so much offends these Gentlemen. Is it any thing contrary to any Doctrine of faith, and which doth directly or indirectly strike at the foundation? It is worth while to know, that such as can produce a little of their own, and labour usefully for the glory of God, if they hate the Spirit of Licentiousness, are not like to become slaves to certain prevailing opinions, only on this account, because they are prevailing. I shall conclude by advertising the Reader, that he will find this second Edition to be inlarged throughout the whole book, especially as to what is Prophetical in the Apocalypse, which was not explained in the first Edition. It was believed, that by showing a compleat system of all the Events foretold in that book, we should give the more light to each of the several Visions; for we shall find that every thing is well followed, and that the order of the Prophecies is the same with that of the Events, or for the most part is so.

THE TABLE OF CHAPTERS Of the First PART.

  • Chap. I. OF the seven Epistles to the Seven Churches. That in all probability they are not Prophetical. The Thoughts of Interpreters thereupon. Pag. 1
  • Chap. II. An Explication of the Vision of the four living Creatures, and of the twenty four Elders, contained in the fourth Chapter. Pag. 19
  • Chap. III. The Key of the Revelation. This book is no other than a comment on what Daniel saith in the seventh Ch. of his Revelations, touching the fourth Beast, and the fourth Monarchy. Pag. 28
  • Chap. IV. The System of the seven Seals, and the se­ven Trumpets, that denote the great events, and bring the World to its end. Pag. 36
  • Chap. V. The Explication of the Vision of the six first Seals, according as it is in the sixth Chapter of the Revelation. Pag. 44
  • Chap. VI. An Explication of the four first Trumpets, which are the five degrees of the fall of the Roman Empire, or the Soveraignty of Rome. Pag. 55
  • Chap. VII. An Explication of the Visions of the fifth and sixth Trumpet, wherein are seen the Empires of the Saracens and Turks. Pag. 65
  • [Page] Chap. VIII. The Explication of the tenth Chapter of the Revelation. Pag. 76
  • Chap. IX. A short System of all the Events of the Church, which are noted in the Apocalypse; and first of all, an Epitome of the Chronology. Pag. 83
  • Chap. X. A short System of the Events fore-told in the Revelation, concerning the Church, as to the Historical part. Pag. 94
  • Chap. XI. Several things, that all are agreed on, in reference to Antichrist, which will serve to clear up those wherein we are not agreed. Pag. 101
  • Chap. XII. The Characters of Antichrist, which we are not agreed about. The false Antichrist of the Papists. Pag. 107
  • Chap. XIII. What are the true Characters of the Antichristian Empire. They are three; Tyranny, Idolatry, and great corruption of manners. That we must not look on Tyranny alone, as the sole Cha­racter of Antichrist. Pag. 119
  • Chap. XIV. That the three Characters of the Anti­christian Empire do perfectly agree to the Empire of the Papism. Proofs out of History and Prophe­cies. Reflections upon the Prophecy in the second Chapter of the second Epistle to the Thessalonians, and upon the end of the Roman Empire. Pag. 127
  • Chap. XV. An Explication of the Vision of the thir­teenth Chapter of the Revelation, and of the two Beasts that appear therein. Pag. 139
  • Chap. XVI. The Explication of the seventeenth Chapter of the Revelation, where the Empire of the Papism is plainly described. Pag. 156
  • Chap. XVII. Babylon in the seventeenth and eigh­teenth Chapters of the Revelation is Roman-An­tichristian and Papal, and not Rome Pagan. Pag. 163
  • [Page] Chap. XVIII. More proofs, that the Characters of the Antichristian Empire do agree to the Papism. A Proof drawn from the fourth Chapter of the first Epistle of St. Paul to Timothy. The translation of that passage amended. Pag. 177
  • Chap. XIX. That the term of Apostacy, is not too big to express the Papism by: that Apostacy signi­fies Rebellion and Idolatry: why the H. Scripture uses such high words to describe the popish Idolatry; and higher than those it makes use of to describe the Pagan Idolatry. Pag. 183
  • Chap. XX. The deceiving Spirits which St. Paul speaks of, are Evil Spirits. The Doctrine of Dae­mons is that Doctrine, that hath Daemons for its Objects, and not that which hath Daemons for its Authors. There is a perfect conformity between the Theology and the Religion of the Heathens about Daemons, and that of the Papism about Saints and Angels, mediatory Spirits. Pag. 199
  • Chap. XXI. What is the Character of those, that were to establish Idolatry in the Christian Reli­gion. They are Priests and Monks, Authors of the Laws of Celibacy and of Fasts. How many fables and fictions have been invented by these men seared in their Consciences. Pag. 215
  • Chap. XXII. The Characters of Antichrist in the Papism, confirm'd by the great type of Antichrist, Antiochus Epiphanes. That which is spoken li­terally of this Antiochus, agrees mystically to the Pope and the Papism. Pag. 228
  • Chap. XXIII. A notable Prophecy of the Mahu­zim, that Antichrist was to worship. The whole found admirably accomplisht in the Papism. What is the literal sense of the Prophecy with respect to Antiochus. An Explication of the beginning of the [Page]12th Chap. of Daniel applied to Antiochus and the Papism. Pag. 241
  • Chap. XXIV. In which are gather'd together 35. Characters of Antichrist, that perfectly agree to the Papism, and cannot agree to any but it. Pag. 255
  • Chap. XXV. How Antichrist came to be mistaken, being so well Characterised in the Prophecies. A comparison of I. Christ and Antichrist in the acci­dental circumstances of their coming. Pag. 263
The Table of Chapters of the Second Part.
  • Chap. I. OF the duration of the Kingdom of An­tichrist. A refutation of that dream, that it must last but three years and a half. Ten Ar­guments which demonstrate, that that supposition is false and impossible. Pag. 3
  • Chap. II. The last Argument against the Chimaera of three years and half, taken from the time, during which the Temple was prophan'd by Antiochus. Four quite different times set down for that in Da­niels Prophecies. An Explication, and a reconciling of those four times. An application of these four times to the Kingdom of Antichrist, and the ruin of that Kingdom. Pag. 17
  • Chap. III. What the last times are. It doth not signi­fy the end of the World. There are many times with reference to the Church, and with reference to the World. If Antichrist must reign 1260 years, he is come. Mahometanism is not Antichristianism. Pag. 29
  • [Page] Chap. IV. Some Principles to discover, when the Antichristian Empire began, and when it must end. Three Characters of that Empire, Idolatry, Pride, and corruption. That these three Characters began to appear in the fourth Age, and did infinite­ly encrease in the fifth. Pag. 38
  • Chap. V. That we must look for the point of the birth of Antichristianism in the fifth Age. It must end about the year 1710, or 1715. Pag. 48
  • Chap. VI. The circumstances of the fall of Anti­christ re-establisht in their order. An Explica­tion of the fifteenth Chapter. Principles for the right understanding the sixteenth Chapter. Divers interpretations given of it, and their visible faults. Pag. 62
  • Chap. VII. An Explication of the three first VIOLS, and the three first PLAGƲES. Pag. 78
  • Chap. VIII. The fourth plague; the encrease of the heat of the Sun, denoting the encrease of the Papal Authority, which had almost utterly ruin'd the World and the Church: The fifth plague is the de­solation of ROME, when the Pope retreated to Avignon, and the diminution of the Papal Autho­rity by the grand Schism of the West. Pag. 87
  • Chap. IX. The sixth Plague are the Turks, who pass over the Bosphorus, and invade the Greek and Latin Empires. The three unclean spirits, which come out from the mouth of the false Prophet, are the Papal Laws, armed with Excommunications. Pag. 97
  • Chap. X. The seventh Plague is the preaching of Lu­ther, and other Reformers, by which the Latin Church was divided into three parts, Papists, Lu­therans, and Reformed. Pag. 216
  • [Page] Chap. XI. The Explication of the 14th Chapter. The vision of the harvest, and the vintage: the harvest of the Reformation, made in the age last past; the vintage is the Reformation, which shall be made this present age. Pag. 224
  • Chap. XII. The Explication of that part of the 11th Chapter, where the last persecution made by Anti­christ is fore-told, which is the present persecution in France. The death of the two witnesses, who shall not be buried, by means of the succour brought by the enemies of France. Pag. 236
  • Chap. XIII. The resurrection of the two Witnesses. The Reformation shall within a few years rise a­gain in FRANCE: after that, it shall be establisht by Royal Authority. FRANCE shall renounce Popery, and that Kingdom shall be converted. Pag. 251
  • Chap. XIV. Observations upon the 17, 18, 19. Chapt. of the Revelation, concerning the fall of Antichrists Kingdom. A brief Methodizing of the events, which the H. Ghost had displaced in the Visions. Pag. 270
  • Chap. XV. The Reason why in this work we speak of some things so positively. The linking together of our Principles, suffers us not to doubt, that we now are at the end of the reign of the Papacy. Pag. 277
  • Chap. XVI. Of the thousand years reign. That in all the past time, there is not a time to be found, wherein Satan hath been bound. Four heads of ar­guments to prove this reign. The first is, the fifth Monarchy, so plainly promised to the Saints. Pag. 285
  • Chap. XVII. The second spring of Arguments to prove the thousand years reign, is the reign promised to the Iews. The promises made to them, have not been fulfilled, but must be. The conversion of St. Paul is a Type of that of the whole Nation. Pag. 294
  • Chap. XVIII. The third Head of Arguments for the [Page]future Kingdom of Christ and the Church. So many Prophecies which concern the compleat Victories of I. Christ, the Holiness of the Church, and its perfect prosperity, which have never yet been accomplisht. Pag. 312
  • Chap. XIX. The fourth Head of Arguments, for the reign of a thousand years, are the Types. Four Types of this Period; the Principal is the seventh day of the Creation, which is not an immediate Type of Eternal Rest, but of the Peace of the Church on Earth. Pag. 321
  • Chap. XX. The Type of the Creation hath not been well explained: We must make a System of it. Prin­ciples to establish that System; the division of the duration of the Church into seven Periods, answe­ring to the seven days of the Creation. Pag. 326
  • Chap. XXI. The Explication of the Mysteries signi­fied by the Chaos, by the Creation of Light, by the separation of the Waters, and by the Creation of the Plants. The first days of the Creation, and the three first Periods of the Church. Pag. 334
  • Chap. XXII. Explication of the Mysteries of the four last days of the Creation. Pag. 345
  • Chap. XXIII. A farther Confirmation of the future prosperity of the Church upon Earth. The 21 and 22. Chap. of the Apocalypse interpreted: that in those Chapters the Church is described as victo­rious upon Earth, and not as Triumphant in Heaven. Pag. 357
  • Chap. XXIV. The Characters of the Kingdom of the Church. Eight are certain, and five doubtfull. What shall happen after this Kingdom. What is meant by Gog and Magog. There shall probably be a lesser kind of Antichrist a little before the end of the World. Pag. 375
  • [Page] Chap. XXV. An Answer to the reasons of the Anti-millinaries, against the Reign of a thousand years. Pag. 388
THE ACCOMPLISHMENT O …

THE ACCOMPLISHMENT OF THE PROPHECIES, OR THE Approaching Deliverance of the CHURCH.

THE FIRST PART.
Of the Establishment of the Antichristian-Empire, & its Characters.

CHAP. I.

Of the Seven Epistles to the Seven Churches. That in all probability they are not Pro­phetical. The Thoughts of Interpreters thereupon.

WHen I undertook this Work, I had no Design to make a com­pleat Commentary on that which is Prophetical in the Re­velations, as did appear in the first Edition: However, when I observed [Page 2]that without designing it, I had explained almost the whole Apocalypse, I did believe that as for three or four chapters that remai­ned to be explained, I ought not to leave them behind, tho they had no respect to the scope of this book, which is to find out Antichrist, & learn when his Empire must end. When one sees a system that is very perfect, & well attended with all the events foretold in this book, this will give such a fair aspect of truth to all the parts of it, as will be most easily perceived. Moreover the publick may have observed, that in the pourtraiture of Anti­christ, I have referred the Reader in many chapters, as in the 13 th. & the 17 th. to my Book of Prejudices. Now us I have promised to epi­tomize the book of Prejudices, I thought it would be more proper to bring out of that book into this present work all that respects the Prophecies & their Explication on the subject of the description of Antichristianism, than to refer a part of this to another Book. So that in this second Edition there will be found an explication of all that is propheti­cal in the book of the Revelation.

We believe with the learned Joseph Mede that this book is divided into two parts. The first is contained in the book sealed with se­ven seals, which is to be seen in the begin­ning of the 5 th. Ch. And the second in the book which the Angel gave to S t. John in the 10 th. Ch. The two little books move upon the same time; the one & the other reach even to the end of the World; but they do­not [Page 3]say the same thing, & have not the same object. For the first little book that appea­reth sealed with seven seals, principally respects the affairs & the adventures of the first Period of the fourth Monarchy, viz. the temporal Roman Empire. And the second book contains the destinies of the Church corrupted during the same ages, & the same duration of time; this is what we call the Spiritual Roman Empire. I say, that the first book contains properly the destinies of the Empire; not but that those of the Church are included in it too. For that which God foretold should befall the Roman Empire, was always with respect to the Church, to its Persecutions, & the great Changes that befall it. So that to speak properly, the whole work respects the Church. But the second little book, which reaches from the 10 th. Chap­ter to the end, respects the Church, & what was to befall it, much more particularly, yea & more clearly.

The first thing that appears in the book of the Revelation is the seven Epistles to se­ven principal Churches of Asia, Q. Whe­ther the seven Epistles are Pro­phetical? contained in the three first Chapters. Tis very much question'd whether these Epistles are Prophe­tical or not. Some maintain that they are with a great deal of heat, & others deny it. As for me, I have nothing certain to say upon it. So that I would not raise a preju­dice against any person or any opinion by my own; tho I am much more enclined to believe that there is nothing of prophecy in [Page 4]them, but that all that is said in these Epist­les, refers to things that had happened in those seven Churches. It is certain that the Revelation is nothing but an Epistle. This is clear by its beginning & end. Now it was not usuall with the Apostles to direct their Epistles to the Universal Church in generall of all places & all times, as some would have S t. John here to have done. The Apost­les were wont in their Epistles to rank in the first place what they had which was dog­matical & Prophetical to write of; & after­ward came that which respected what was moral. This is the method of St. Paul. St. John on the contrary in this Epistle sets that which is moral therein, before that which is Prophetical. The reason is because he little design'd to stay upon that which is moral, & his principal aim was to relate the visions which God had given him. Therefore he dis­patcheth in the beginning that which was to make the least part of his Epistle, & which was less important, that without diversion he might stick to that which he principally intended therein.

I see but one thing that seems mightily to favour the opinion of those that believe that the seven Epistles are Prophetical. Why the H. Spirit wrote but to seven Churches. 'Tis the number of seven. Why did the H. Spirit write to no more than seven Churches? Were there not many more in Asia? Were these the only ones in which there was any thing to be reproved, or to whom the H. Spirit had something to say?

[Page 5] It seems therefore that the seven Churches are the Universal Church of all Ages divided into seven Periods. But this reason doth not appear strong enough to me. First, because the number of seven is evidently consecrated in the Revelation. The holy Spirit useth it in counting up all things, the seven Spirits, seven Lamps, seven Angels, &c. Surely whate­ver we understand hereby, 'tis certain that the number of Spirits, of Lamps & of An­gells is not reduced to the number of seven. Not but that oftentimes the number of seven in the Revelation must be taken for a deter­minate number as in the seven Seals, in the seven Trumpets, & the seven Vialls; but that is when the division of time into Periods is treated of. Now this is that which is doubt­ful, that by these seven Churches are meant seven Periods. And we shall also see here­after that what is said to these seven Chur­ches doth not at all agree with the events, in what manner soever the times be divided. So that this only thing that the H. Spirit ma­keth here seven Churches doth not prove that they are so many Period's of the duration of the Church. 'Tis probable that by these he means all the other Churches of Asia, and if any will have it so, all those that were at that time in the world. And he chose among these seven the names of the principal ones, intending that the other lesser Churches should reckon that as spoken concerning their pre­sent estate, which is spoken to the seven prin­cipal ones among them.

[Page 6] 2dly, Who knows whether there were at that time more than seven considerable Chur­ches in Asia? The other were so very much below these, for Dignity, Grandure & Ex­cellency, that the H. Spirit judged it not pro­per to make any account of them, the Ad­vertisements that he gives to these seven Churches being sufficient for the Disorders which might be in all the others, which Disor­ders were apparently the same. For 'tis usu­all enough for little flocks to follow the exam­ples of the greater ones.

Lastly, it doth not appear that the holy Spirit, in what follows, hath divided the du­ration of the Church since J. Christ's time to the end of the world, or to the coming of Jesus Christ's Kingdom into seven Periods. For the seven seals, the seven Trumpets, the seven Vialls, do not each of them take up all time. They succeed one another: The seventh seal brings forth seven Trumpets, & the sixth Trumpet is subdivided into seven Vi­alls. It had been very methodical in a Reve­lation, after having obscurely mark'd out the seven Periods of the Church by the seven Epistles, to describe the same times by se­ven other Characters more observable & more distinct. This is indeed what some modern writers do believe that God hath done; pre­tending that the seven seals & the seven Trum­pets are co-temporary, & divide the duration of the Christian Church into seven Periods, as the seven Epistles to the seven Churches do. But this opinion will not appear probable to those [Page 7]that study the Prophecies & the events with any application of mind.

I look on that as nothing that is said to support the mystery of the seven Churches, viz. that we do not see that such things hap­pened in the seven Churches of Asia, which are there named, as have any resemblance with what the H. Spirit saith to them. How should we see it, seeing we have not the particular History of those Churches in that time? Be­sides, tho we do not know the particulars of those events, yet there is nothing in the se­ven Epistles which doth not very well agree with the Estate of the Church that then was; without any necessity to seek out events my­stically meant in future ages.

The ap­plications that are made of the seven Epistles to the se­ven Peri­ods are not hap­py.The principal thing that hinders me from closing with the opinion of the Prophetical sense of the Epistles, is that I do not find that the applications which are made of them to the Ages that have past since the Apostles, do answer expectation. 'Tis true, there are some places where the applications are not unhap­py. But seeing this is not to be met with every where, I believe that they have hit luckily by chance. Otherwise the Prophe­cy should every where agree with the events. To the end one may better judge of the force of this last reason, I shall set down two or three of the mystical interpretations that are given to these Epistles. This will please those who cannot or will not go to seek them in their Springs.

I begin with that of Patrick Forbes a Scotch [Page 8]Divine, The ex­plication of the my­stery of the seven Churches by Forbes. that lived & died in the beginning of this age. According to him the Church of Ephesus signifies the Primitive Church of the three first Ages. The Praises which the H. Spirit gives it, I know thy works & thy labour, & how thou canst not bear them which are evil, &c. These praises I say may well agree to the Church of the three first Ages. But those which God gives to the Church of Thya­tira afterwards are greater. Yet 'tis certain that the fourth Period of the Church did not come near the Church of the three first Ages in fervency & purity. The Nicolaitans that are spoken of in this Epistle to the Church of Ephesus, may signifie all the Hereticks, all the kinds being meant by one. But seeing the Church of all Ages hath had its Here­ticks, this character can't distinguish this Pe­riod from the others.

The second Epistle is to the Church of Smyrna, & Forbes would have this to be the Period in which the Arrians, Macedonians, Nestorians & Eutychians reigned. That is to say, that this Period will comprehend the fourth, & the fifth Age. But how can these words be applied to those Ages, I know thy works & thy Tribulation, & thy poverty (but thou art rich) & I know the blas­phemy of those that say they are Jews but are not, but are the Synagogue of Satan? See here are praises that are no whit inferiour to those that were given to the Church of Ephe­sus. Yet 'tis certain that the Church, in these Ages was corrupted, & lost all the beauty [Page 9]it had in the three first Ages of the Church. Its manners were corrupted, & its worship was marred by the invocation of Saints & the worship of Reliques. What will be­come of that Persecution of ten days that God predicts to this Church of Smyrna? 'Tis true the Church was persecuted under the Arri­an Emperours; but it doth not appear very well why this is described by number of ten days.

The third Epistle is directed to the Church of Pergamus, & according to Forbes this is the Period of the reign of Antichrist. The foregoing Periods were but of two or three hundred years; this must be above a thou­sand years. Here is found something that is pretty like this Period. I know where thou dwellest, even where Satan's seat is. To which may be added that the martyr Antipas spo­ken of in this Epistle signifies Anti-papa, an Enemy opposing the Pope; & that this sig­nifies all those that have opposed the tyran­ny of Antichrist. But the rest doth by no means agree to this Period. I know thy works, & that thou holdest fast my name, & hast not denied my faith. These praises do by no neans belong to a Church so corrupt as was that of the third Period under the reign of Antichrist. Thou hast them that hold the Doctrine of Balaam who taught Balak to cast a stum­bling-block before the Children of Israel, to eat things sacrificed unto Idols & to commit fornication. By this must be meant those evil Christians that joined in with the Antichristi­an [Page 10]Idolatry. Now these people are not well described by thou hast them; for this imports, that it was not the body of the Society. And on the contrary, under the Antichristian Em­pire, the greatest part of men did partake of his abominations.

The fourth Epistle is directed to the Church of Thyatira, to which the H. Spirit gives these great praises I know thy works, & Charity, & service, & Patience; & that thy last works are more than the first. Forbes would have this be that Period of the Church, in which the Church began to reform her self, & in which the good separated from the evil. i. e. the Church from the Albigenses to Lu­thers time. Now I leave every wise man to judge if a small number of Albigenses & Wal­denses, that separated from the Church of Rome, & that endured so short a time, could deserve from the whole Christian Church, so generally corrupted, the fairest of all the prai­ses that the H. Spirit gives to the seven Chur­ches.

Thou sufferest that woman Jezabel that cal­leth her self a Prophetess, to teach & to seduce my servants to commit fornication. This Je­zabel I confess very much resembles the An­tichristian Church. But Why should the Al­bigenses be blamed for suffering the Roman Church? How could they destroy it, who were so weak? Did they not cry out upon her as Babylon as much as they were able?

Sardis, is the fifth Church to which the H. Spirit writes, & according to Forbes 'tis [Page 11]the Reformed Church, in which neither Je­zabel, nor Balaam, nor the Pope nor Popery are any longer tolerated, because she broke with the Roman Church. But why would we have the Ages of our Reformation since Luther to be branded with so black & fatal a Character, Thou hast a name to live, but art dead? Be watchful, & strengthen the things which remain, & are ready to dy; for I have not found thy works perfect before God. I think our Reformation deserved at least as much praise as that of the Albigenses. The Zeal thereof was great, & the Doctrine pure.

Philadelphia is the sixth Church, & signi­fies according to Forbes, the Church that shall carry the Reformation to its greatest height, that shall have but a small number of members, but they shall be very Zea­lous.

Laodicea is the last Church or the last Pe­riod. The Holy Spirit terribly blames it. Thou art neither hot nor cold. Thou saist I am rich, & have need of nothing, &c. & dost not know that thou art wretched, & miserable, & poor, & blind, & naked. According to Forbes this is those Churches that making all their glory to consist in their having quitted Baby­lon do fall back, & make Religion to con­sist in nothing but duties purely external. This last Period must be placed at the end of the World. Thus you have Forbes's system.

Let us proceed to that of Cocceius.

According to this later Author, the Church of Ephesus is the Apostolical Church, i. e. [Page 12]that wherin the Apostles preached. The Ex­plication of the my­stery of the seven Churches according to Cocceius. So that this Period must be extended to the death of S t. John. The Nicolaitans spoken of in this first Epistle, are Hereticks in general. Ni­colaos in Greek signifies the Conquerour of the People. 'Tis the Character of Hereticks to make themselves masters of the people by seducing them.

The Church of Smyrna signifies the Church suffering in all places, & especially that of the three first Ages. The persecution of ten Days according to this, must signify the ten Persecutions, which the Church suffered du­ring those three Ages under the Pagan Empe­rours. This doth not fall out ill; but I fear it was chance that made this hit; for the rest doth not fall out in the same manner. The holy Spirit saith, Some of you shall be cast into Prison, that ye may be tryed. This is very feebly to express the great number of Martyrs, and the cruel Sufferings to which the Church was exposed during these three first Ages of the Church. 'Tis much more probable, that this signifies some light Persecution that was to be­fal Smyrna, in which Persecution the Evil should not go beyond the imprisoning some perticular Persons.

The Epistle to the Church of Pergamus is the third, & according to Cocceius, 'tis the Church from Constantine's time to the birth of Anti­christ. Pergamus is the name of a famous for­tress of Troy. Rome signifies strength or for­tress. 'Tis in Rome that satan's seat is. But why should the seat of satan be fixed in Rome [Page 13]converted by Constantine? It had been much better to have fix'd it in Rome Pagan, or to reserve it for Rome Antichristian that was to follow immediately after. Antipas the martyr signifies (saith he) the Orthodox that main­tain'd the consubstantiality of the Son. Antipas for Antipatros, & Antipatros for Isopatros, equal to the Father. I have nothing to say hereupon, but it doth not please me every well.

The Church of Thyatira is the fourth, & sig­nifies according to Cocceius the Church under the reign of Antichrist. Jezabel that appears in this Epistle is the Antichristian Church. They that suffer Jezabel the Prophetess are the elect mingled among the Antichristian Idolaters. That sickness that God would send on Jezabel in casting her on her bed, are those mortificati­ons which Antichristianism was to receive by the several disasters that befel the Roman Church till the Reformation. This falls out pretty well, but 'tis by meer chance; for how can that magnificent Elogy be applied to this period of the Antichristian church, I know thy works, & thy charity, & thy patience, & that thy last works are more than the first? Never was the church so void of saints & of good works as in this sad Period.

Sardis is the fifth Church & the fifth Period, & according to Cocceius as well as according to Forbes 'tis the Reformed Church. But I say hereto as I said before on occasion of Forbes, why should we say of our Reformation thou hast a name to live, & behold thou art dead; strengthen the things which remain & are ready to dy.

[Page 14] Philadelphia signifies brotherly Love, this is the sixth Church which carries in its name the character of a Church yet to come, wherein love and charity shall reign, but among a very small number of people. This church shall be persecuted. Attempts will be made to shut the door against its conversions. Yet after this the Kings of the Earth shall submit themselves to it. This is in after ages. So that we have no­thing to say about it.

Laodicea signifies the Church that shall im­mediately precede the time wherein God shall pass that judgment spoken of in the 11 th. ch. v. 18. i. e. when the reign of J. Christ shall come to be establisht on the Earth. That is to say, that immediately before the Kingdom of J. Christ comes on the Earth, the Church must fall into that dreadful decay meant by these words, Thou art neither hot nor cold, thou art poor, blind & naked. I do not well understand how all this hangs together. The Church o [...] Philadelphia, which is the sixth, after it hath been persecuted shall remain victorious over all the Kings of the Earth, which signifies, that all the nations of the Earth shall be converted, see here the reign of J. Christ on the Earth. And yet after this comes a seventh Period, wherein religion shall almost entirely perish before the Kingdom of J. Christ comes on the Earth. Besides all other inconveniencies this system hath this further, viz. that besides these seven Periods an eighth must be added for the reign of the Church on the Earth. This is a thing that was never heard of, & the times [Page 15]were never in any prophecy divided into eight. The my­stery of the seven Churches according to Dr. Hen. More.

D r. Henry More is one of the last that hath spent his Labours on the Revelation. He be­lieves also that these seven Epistles are my­stical & prophetical, & see how he under­stands them.

The Church of Ephesus is the Period that ran out from J. Christ's time to the tenth year of Nero's Empire. See here a Period short enough. There is not usually so great an ine­quality between the Periods that divide the times in the Prophecies. Moreover one may be assured that there is not so much as one word in this Epistle, that may not as happily be applyed to the two following Ages, as to the first: so that this Application is purely Ar­bitrary, and without any Ground.

The Church of Smyrna is the Period from the tenth year of Nero, to the year 324. i. e. to the Reign of Constantine and the Council of Nice. This falls in with Cocceius's Noti­on; wherefore I cannot approve of it for the Reason above-mention'd.

Pergamus, according to Dr. More, signi­fies the Church from the year 324. to the year 1242. during which time the Empire of An­tichrist was establisht, taking in the time in which the Waldenses and Albigenses appear'd in the World, and were extinguisht. The Foun­dation of this Explication is the Seat of Satan. I know where thou dwellest, even where Satan's Seat is. And the Martyr Antipas, that signi­fies, according to this Author, Anti-Pope, or [Page 16]contrary to the Pope. This is a little glitter­ing Light, but I am much afraid 'tis a Deceitful one. For First, Why should we compre­hend, in this Empire of Satan, the Reigns of Constantine and Theodosius, which were so happy for the Church? 2dly, Why should it be said to this Antichristian Period, I know thy Good Works, and that thou hast not Denyed my Name? seeing there never were fewer that made profession of the Truth, than in this Pe­riod. If ever the Church may be accused of having renounced the Name of Jesus Christ, 'tis in the time of Antichristianism, which is called an Apostacy: so that this Article doth not hit well; but that which follows doth much worse.

Thyatira, according to this Author, is the Church from the time that the Albigenses were destroyed, to that time that entire Nations a­bandon'd the Communion of Rome. 'Tis it may be a time the most barren in Virtue, and the most overwhelm'd with Superstition, that ever was since Jesus Christ: yet must this great Praise be attributed to it, I know thy Works, and thy Patience, and thy Charity; and that thy last Works are more than the first. What is said to the Church of Ephesus, which 'tis pretended is the Apostolical Church, is not so honourable, nor so great; Thou sufferest the Woman Iezabel, that calls her self a Prophetess. How can this be applied to those Ages that have run out since the Ruin of the Albigenses, to the Reformation? Jezabel, that Roman Whore, hath not only been suffer'd and tole­rated, [Page 17]she hath reigned with less Contradicti­on than in any Age.

Sardis is the fifth Church, which signifies the fifth Period according to Dr. More; and this Period is that of the Reformation, to the last Vial, i.e. to the last Ruin of Anti­christ. 'Tis to this Church that the Holy Spirit saith, Thou hast a Name to live, but be­hold thou art dead. Can it be imagin'd, that God should give such great Praises to the Church that was since the Ruin of the Al­bigenses till the Reformation, and that the Ho­ly Spirit should be made to speak with so much Disdain of the Reformed Church? What comparison is there between the Church in its Reformation, & that corrupted Church, wherein hardly any was to be found that pre­serv'd himself from the mighty Corruption of Error and Vice?

Philadelphia, which is the sixth Church, signifies a sixth Period, wherein Antichrist shall be entirely ruin'd, and the Infidel Nati­ons be converted. This is to divine; and that which the Holy Spirit saith to the sixth Church, doth not exactly import any such thing.

Lastly; Laodicea, of which the Holy Spi­rit speaks in such disadvantageous terms, is the Church that must fall into decay after the Fall of Antichrist, and the Conversion of the Peo­ple. And this Decay must bring the Church to the coming of the Kingdom of Jesus Christ on the Earth. See here a new Period, and of which there is not the least foot-step in all the [Page 18]Prophecies. 'Tis a Period that must run out from the Ruin of Antichrist, and the Conver­sion of the People. All the Prophecies fore­tell, that the Reign of Jesus Christ shall come immediately after the Fall of Babylon, and the Fulness of the Gentiles. Yet here behold a Period, that separates these two Events, which ought to be joyned together.

Lastly; this System is subject to the same in­conveniencies as that of Cocceius. There must be supposed an eighth Period for the reign of the thousand years, which Dr. More acknow­ledges. Now it must be confessed, that this eighth Period is altogether unknown to the Prophets; for we do not any where find, that the time hath been divided into Eight parts.

Those that will attentively reflect on what we have just now said, will confess, if I am not much mistaken, either that these Epistles to the seven Churches are not prophetical, or that the Mystery hath not yet been discovered: For nothing that hath been said about them, hath this certain Character of Truth, which is obvious to every one. The Prophecies must be like Aenigma's, which till they have been well explained, seem unintelligible; but when one hath hit right upon them, they appear so clear, that they cannot otherwise be under­stood.

CHAP. II.

An Explication of the Vision of the four living Creatures, & of the twenty four Elders, con­tained in the fourth Chapter.

SEeing there's nothing propheticall in the three first chapters of the Revelation we may go on to the fourth Chapter. One may say, that this is the opening of this great & divine Theater on which these admirable pro­phetical Visions will immediatly appear. The entrance is like that of the Prophet Eze­kiel. God appears in the Temple, which is in heaven, sitting on a magnificent Throne. Round about the throne there is a Rainbow: this is the Symbol of Peace. Before the Throne there was a Sea of Glass like to Chrystal. This may signify the Purity of the Doctrine of the Gospel, by which we are washed & justi­fied. It is of Glass & of Chrystal, because of its firmness. For the Gospel is an eternal Cove­nant, that shall not be done away by a new covenant.

But that which is most considerable, here is the four living Creatures & the twenty four Elders that are round about the Throne.

The ex­plication of the vi­sion of the twenty four Elders & the four living Creatures▪6. And before the Throne there was a Sea of Glass like unto Chrystal, & in the midst of the Throne & round about the Throne were four Beasts full of Eyes before & behind.

7. And the first Beast was like a Lion, & the second beast like a Calf, & the third beast had [Page 20]a face as a man, & the fouth beast was like a flying Eagle.

8. And the four beasts had each of them six wings about him, & they were full of Eyes within, & they rest not day & night, saying, Holy, Holy, Holy Lord God Almighty, which was, and is, & is to come.

9. And when those Beasts give Glory, & Honour, & thanks to him that sate on the Throne, who liveth for ever & ever.

10. The twenty four Elders fall down before him that sate on the Throne, & worship him that liveth for ever & ever, & cast their Crowns before the Throne.

In the 4 th. v. these Elders are represented sitting on twenty four seats cloathed in white Rai­ment, & having on their heads Crowns of Gold.

The opi­nion of J. Mede about these four living Cre­atures & the twenty four El­ders.We must first know what these four living Creatures are, & then we shall easily guess what the twenty four elders signify. The con­jecture of jour, Joseph Mede is ingenious & learned. He believes these four living Crea­tures represent the whole Christian-Church, i. e. all the Christian People, by way of allusion to the encampings of ancient Israel: It was, saith he, distributed into four bodies, three tribes in each body, each body had its com­manding tribe that marched in the front; & every one of these four tribes had its standard, wherin was the figure of a living Creature. Judah marched in the front of the First body, & had under it Issachar & Zabulon. Reuben was the second head, & had under it Simeon & Gad. The third head was Ephraim, which [Page 21]had under it Manasseh & Benjamin. The fourth head was Dan, to which were joined the tribes of Asser & Naphtali. This is what we read in the second Ch. of Numbers. Tis certain also that every one of these four bodies had its Banner & its Ensign. For in the same place there is express mention of four standards. v. 3. The standard of the company of Judah. v. 10. The Banner of the company of Reuben. v. 18. The Banner of the company of Ephraim. & v. 25. The Banner of the company of Dan.

But to this 'tis added, that these four Ban­ners had the figure of four living Creatures. That of Judah had the figure of a Lion; that of Ephraim of an Ox; that of Reuben of a Man; & that of Dan of an Eagle. As for this last point tis known only by tradition. Aben Ezra saith so, Barnachman and Chaskuni all ve­ry modern Authors, & of little authority. Wherefore this last circumstance of these four living Creatures painted in the four banners is more than uncertain. It is not so much as probable. For God that knew the great in­clination which this people had to Idolatry, would not have tempted them in placing among them images in so eminent a place. Yet 'tis principally on this circumstance that the conjecture is founded. For he would have these four living Creatures of the Revelation represent all the Christian people, because of the ancient Israel that marched under these four Banners. Supposing that these four li­ving Creatures signify all the faithfull people, it must also be supposed that the twenty four [Page 22]Elders represent the Pastors, & that they possess that place in the vision which the Le­vites & Priests held in the assembly of Israel. This also is the opinion of Joseph Mede. And he believes that the number of twenty four refers to the twenty four Classes of Priests which K. David made.

To find out the truth we have nothing else to do but to invert the opinion of Joseph Mede, & say, that the twenty four Elders re­present the people, & the four living Crea­tures the Pastors. That the twenty four Elders & the four living Creatures both together represent the whole body of the Church com­posed of Pastors & people. This is unquestio­nably so, & whoever doth but carefully mind the matter, will not doubt it. But that the four living Creatures signify the Pastors, will not be doubted neither, when the thing is well considered.

The four living Creatures of St. John. are Esay's seraphims, & Eze­kiels Cheru­bims. First, we must know, that the four living Creatures are the same as Esay calls Seraphims. This appears; 1 st, by the six wings: 2dly, by the song Holy, Holy, Holy; characters which agree to the living Creatures of Esay & those of S t. John.

2ly. These also are the living Creatures of the two visions of Ezekiel in the first & tenth Chapters. These living Creatures of Ezekiel are called Cherubims. Each of them had four faces, that of a Lion, that of an Ox, that of a Man & that of an Eagle. These are exactly the four faces of the four living Creatures of St. John. with this difference, that in Eze­kiel [Page 23]four heads are together on each of the bo­dies of the four living Creatures; wheras in S t. John's Vision each living Creature hath but one Head. But this difference is of no im­portance. For the design of the Mystery being to represent by these four Heads the Qualities & the Character of the Gospel-mi­nistry, 'tis of very little importance that the four heads be on the same Bodies, or on diffe­rent bodies; seeing these four living Creatures represent but only one Ministry & not four different ministries. I will observe by the by that 'tis very strange, that those that are curious search with so much labour & uncer­tainty what was the figure of the Cherubims under the Law. What was the figare of Moses's Cheru­bims. For Ezekiel calling the living Creatures which he describes Cherubims in the tenth Ch. of his Revelations, I think it can't be doubted but that the figure of Moses's Cherubims was such as Ezekiel represents it to us.

I say, that these four living creatures cal­led Seraphims by Esay, Cherubims by Eze­kiel, & only Living Creatures by S t. John, represent the Ministry & the Ministers of the Gospel. They have four different heads; the First is that of a Lyon, tis the Emblem of Strength & Courage, which the Pastors must have in the Exercise of the Ministry. The Second is that of an Ox. This is the most profitable & most laborious Creature; this represents the Profitableness of the Mi­nistry & the laborious & indefatigable Cou­rage of the Pastors. The Third is that of a [Page 24] Man. This is the Emblem of Wisdom & of Reason, this signifies the soveraign Rea­son, Prudence & Wisdom of the Pastors, who must unite that with Wisdom & Courage. The Fourth is that of an Eagle; 'tis the em­blem of Elevation & Penetration. There's no bird that flies so high. The Pastors must lift up men from Earth to Heaven, & fly up to­wards divine things: The Eagle sustains the rays of the Light, & looks stedfastly on the Sun: the Pastors of the Church are called to sustain the sight of the most adorable myste­ries. These living creatures are called Sera­phims, i. e. Burning, to express the great­ness of their Zeal. Kerab in the Chaldee signifies to labour, the true original of the word Cheru­bims. They are called Cheru­bims a word that in the Syriack & the Chal­dee signifies Labourers. This name is given them for the same reason as the head of an Ox, to represent that they ought to labour in manuring the field of the Lord incessantly. They have four wings, according to Eze­kiel, & six according to Esay & S t. John, to represent their Vigilance, & the Swiftness with which they must run to execute the com­mandments of God. According to Ezekiel. when these living Creatures walk, they turn not, but every one walks to the place with his Face forward. This is to signify that the mi­nisters of the Gospel must be far removed from all obliquity, & that they must go straight in their ways. One part of their Wings serves them to cover their Bodies. i. e. their less comely parts, as Interpreters Understand it; 'tis the Emblem of that modesty that must rule in all their words & actions.

[Page 25] According to Ezekiel, Cap. 1.13. the likenesse of the living Creatures was like burning coals of fire, & like the appearance of Lamps: It went up and down among the living Creatures & the fire was bright, & out of the fire went forth lightning. 'Tis a description of the Word & of Preaching that sheds light abroad, & spreads knowledg, in scattering darkness by the mi­nistry of the Pastors. Is not my word as fire? Thy word is a Lamp to my feet. Chr. 1.21, 22. 'Tis a fire that sends forth the light of faith, & communi­cates the heat of charity. In Ezekiel, When the living Creatures moved, the Wheels also moved; & when the living Creatures Were lifted up from the Earth, the Wheels also were lifted up. When those went, these went; & when those stood, these stood. These Wheels are the People, the living Creatures, i. e. the pastors, are the Spirit of the People. The Peo­ple do not go, or stand still, or lift up them­selves, or fall down, but by the inspirati­on of the Pastors.

In S t. John the living Creatures are in the throne & round about the throne: i. e. immedi­ately near the throne, nearer than the Twen­ty four elders. 'Tis because the Pastors are the mediators between God & the People. They are nearest to God, & the People draw nigh to God by them. These living Creatures are full of eyes within. 'Tis because they inwardly have the Spirit of Penetration & Discerning; not only like Solomon's Wise Man, that hath his Eyes in his Head, but they have Eyes in their Heart; i. e. they have a clear-sighted [Page 26]mind, & full of the knowledg of man.

They cease not day nor night saying, Holy, Holy, Holy, &c. 'Tis the office of the Mi­nistry to labour without intermission about the sanctification of God's name & the esta­blishing his glory.

When the living Creatures gave Glory & ho­nour & praise to him that sate on the throne, &c. the Four and Twenty Elders cast them­selves down before him. This is the same thing that Ezekiel signified by these Wheels, that went when the living Creatures went; the people represented by the Twenty Four Elders follow the inspiration of the Pastors represented by the four living creatures. When the living Creatures praise God, the elders cast them­selves down. He that will follow these four living Creatures in the Revelation will see that every where they perform the office of Pastors & Ministers of the commands of God.

The El­ders are the Chri­stian peo­ple.As for the Elders, I don't know how it comes to pass that they have not been taken for the Faithful People from the very name of Elders. Some would herein find the Pastors of the Church. 'Tis true, the Gospel calls Pastors so. But here it should be remembred that the Emblems are borrowed from the Law, & not from the Gospel. 'Tis agreed that in this vision the Prophet hath a respect to the distri­bution which the ancient Law made of its people. Now we shall no where find that the Elders signify the Levites & Priests. On the contrary they are always distinguisht; yea, & they are opposed to the Priests as [Page 27]well in the Old as in the New Testament; The Priests & the Elders of the people. Every where the Elders signified the heads of the Tribes and Families, that were consulted with in great affairs; they were properly the Re­presentatives of the people. So that the Twenty Four Elders are the new people by allusion to ancient people. There is twenty four of them because the ancient Israel had twelve Patriarchs & twelve Tribes; & the new Is­rael hath twelve Apostles which are the twelve Patriarchs & Heads of their Tribes. The twelve Elders of the Jewish Church joined with the twelve Patriarchs of the new cove­nant make twenty four in all, & these twenty four are the whole Church Representative; i. e. the whole body of the faithfull people. These Elders sit round about the throne as Assessors, because the Saints shall judg the World saith S t. Paul: They are cloathd in white Raiment: That is the habit of a Priest. And that signifies, that the Priesthood is no longer confined to one only Tribe, that the eleven tribes are re-entred into their ancient rights. For naturally all the first-born of what tribe soever they were, were Priests. This is what the Holy Spirit means when he calls the faithful ones of the New Testament the first-born, Priests, & a royal Priest-hood. These Elders have on their heads crowns of Gold. 'Tis because every one of the faithfull people is made not only a Priest but also a King.

Wherfore they say in their s [...]ong, To him that hath made us Kings & Priests.

[Page 28] This description of the Church by four living Creatures & twenty four Elders, be­longs principally to the Church reigning & glorious on the Earth, so as it will be descri­bed to us in the last Chapters of the Revelation. For the only the Pastors & the people shall perfectly have the qualities represented by these Aenigma's. However 'tis reasonable to place them here, because the Pastors of all ages of the Church if they have not these qua­lities represented by the four living Creatures, yet at least they are obliged to have them, & they have them in part, tho they have them not in the degree of perfection.

CHAP. III.

The Key of the Revelation. This book is no other than a comment on what Daniel saith in the 7 th. Ch. of his Revelations, touching the fourth Beast, & the fourth Monarchy.

BEhold the Theater open'd & prepared; we proceed to view the Visions that are as so many Entrings. But I think it necessary to premise in the first place an Observation which I call the Key of the Revelation. 'Tis, that this whole Book is nothing but a Paraphrase on what Daniel saith in the seventh Ch. of his revelations touching the fourth Beast. Certainly this fourth Beast is the Roman Em­pire, the fourth Monarchy. And if some great [Page 29]& strange events be found therin, 'tis always with respect to the Roman Empire, that must endure to the coming of the Kingdom of J. Christ on the Earth. VVhy God hath nor taken no­tice of other States in the Reve­lation. The reason why God taking no notice of so many great events that happen without the bounds of the Roman Empire, of the great Empires that are esta­blisht, the nations that are overturned, the bloody Wars that are every where, & insists only on the fourth Monarchy, or the Ro­man Empire, is because god reveals not future events but with respect to the Church which he loveth, which he conducts, & which he will instruct concerning his will. Now the Church was to be enclosed in or very near within the bounds of the Roman Empire. I know that there were Christian-Churches in Persia, & it may be some in the Indies. But all this was but a small matter. Euphrates was the bounds of Christianity; it spread it self but a little beyond it. The Church therfore had no need to know that which should happen on the other side Euphrates, nor to understand the foundation of the Empires of the Tartars, the Kings of Persia, the Mogulls & the Chinois; for all this had no respect to her. Wherfore the Revelation saith not one word of them. The Spirit of God also had no intention to instruct us in the adventures of the Empire of the Saracens & that of the Turks, but with reference to the fourth Monarchy. Therfore we shall not see these two Empires that of the Saracens & that of the Tarcks but [Page 30]only by the by in the fifth & sixth Trumpets; & we shall not see them there but as the Scour­ges of God that fall on the fourth monarchy to vex & to destroy it. This observation is the Key of the Revelation. For first, it removes that difficulty which many make so great a stir about, viz. that the Revelation as tis usually explained, doth not at all touch on, or if it doth; 'tis but by the by, the greatest Re­volutions of the World, that happen'd in the East since 1200 years. Yet once more, it was not the work of him who would speak of no­thing but the Church & those Events, that have in immediate reference to the Church. Secondly, This observation will teach us rightly to divide the times of the Revelation, & pro­perly to apply the visions to each time, & to discover the events that are signified by those Visions.

We must know therefore, that the fourth monarchy without comparison the greatest, The divi­sion of the fourth Monarchy into two Periods. & most distinguished in the Prophecies is divided into two great periods. The first is from the birth of Rome ab urbe conditâ, which was the great Epocha of the Romans, to the divi­sion of the Roman Empire into ten Kingdoms, which was after the death of Valentinian the third about the year 455. For then the Empire was torn in pieces between the Greeks, the Vandals, the Goths, the Burgundians &c. it was I say divided into ten principal parts. The second period of the fourth monarchy is since the division of the Empire among ten Kings, & the reunion of those ten Kings under one [Page 31]sole head, that calls himself the universal Bishop, to the end of this monarchy, & the coming of the fifth, which is that of J. Christ on the Earth. These two periods are very near of the same length, viz. 1200 years or a little more. The Lord J. Christ came into the world Anno Ʋ. C. 754. or 752. as Dionysius the lesser pretends. The Empire was divided into ten Kingdomes about the year of J. Christ 455. i. e. in the year 1209 or 1207 of the city of Rome; since that time under the Roman & Gothish Kings the counting ab urbe conditâ was continued till the time of Dionysius the lesser a Roman Abbot, a Scythian by nation, who died in the year 540 according to Baro­nius, & who made his Paschal cycle in the year 527. Tis about the year 530 that the Christian Aera began to be in use, & the coun­ting by the years of J. Christ. Then men left off counting ab urbe conditâ after they had used this Epocha about 1280 years. However that be, the period from the building of Rome to the division of the Roman Empire among ten Kings is more than 1200 years. The second period of the fourth monarchy since its division among ten Kings to the end must be also above 1200 years. The Prophecy makes it 1260 pro­phetical days, i.e. 1260 years.

Now we must observe that in the time of S t. Iohn. i. e. in the time when he wrote the Revelation, there was above two thirds of the first period of the fourth monarchy past & gone. For the wrote about the year 850 after the building of the city. There remain'd ther­fore [Page 32]but a little more than 350 years of this first period. But he had before him the whole entire second period of 1260 years. Wherfore tis not very strange that he enlargeth himself much more on this later part than on the former. So that we shall not find properly more than two chapters the sixth & the eighth that respect this first period of the fourth mo­narchy; and all the rest from the ninth ch. in­clusively to the 20 th, exclusively contains the events that belong to the period of the 1260 Years, which is the second of the fourth Mo­narchy. To render this truth more plain that the Prophecy of Daniel touching the fourth Monarchy is the Text on which the H. Spirit treats in the Revelation, we must here view the Prophecy of Daniel & apply it to divers parts of that of St. John.

After this I saw in the night visions, Dan. 7.7. & behold a fourth beast dreadful & terrible, & strong exceedingly, & it had great iron teeth. It devoured & brake in pieces, & stamped the residue with the feet of it, & it was diverse from all the beasts that were before it, & it had ten horns.

Daniel having asked the explication of this vision, the Angel saith to him hereupon; The fourth beast shall be the fourth Kingdom on the Earth, v. 23. which shall be diverse from all King­doms, & shall devour the whole Earth, & tread it down & break it in pieces. This refers to the establishment of this Empire, & its conquests, that were begun under the Consuls & Dictators, & were finisht under the Emperours; of which St. John. had seen a part, & some followed [Page 33]after him; under whom also the Empire was always enlarged, or at least preserved in its greatness even to the children of Theodosius. It broke in pieces the whole Earth, & stamped the residue with the feet of it. For it mortifyed all its neighbours whom it did not Subdue. The 6 th. Ch. of the Revel. belongs to this first part of the Prophecy of Daniel. The 8 th. Ch. of the Revelation addeth to the Prophecy of Daniel, for it shews the degrees wherby the Roman Empire was brought to its division into ten Kingdoms.

8. It had ten horns, & I considered the horns, & behold there came up among them another little horn before whom three of the first horns were plucked up by the roots; & behold in this horn were Eyes like the Eyes of a Man, & a mouth speaking great things.

24. The Angel explaining this place saith, The ten horns out of the Kingdom are ten Kings that shall arise, & another shall arise after them, & he shall be diverse from the first, & shall subdue three Kings.

25. And he shall speak great words against the Most High, & shall wear out the saints of the Most High, & think to change Times & laws; & they shall be given into his hand untill a time, & times, & the dividing of time.

See the division of the fourth Monarchy in­to ten others, which was made after the year 450. We shall see afterwards which are these ten Kingdoms. From the midst of these ten comes up a little horn, a Monarch that appears as nothing, a Priest that insensibly encreases his power over these ten Kings, so [Page 34]far as to take away the third part of their Demains, Jurisdiction & Power. This is what hath been exactly accomplisht in the Papacy, which hath taken away from the Western Kings more than a third part of their Estate, which is become Church Lands, & dependant on the Church; more than a third of their jurisdiction by the Tribunals of Bishops & Officials, who drew almost all causes to them, under the pretence, that there was something mingled with them that respected the Church, the Sacraments, or the Conscience; Lastly, more than a third part of their Power, by the Usurpations of the Popes, who have made Kings their Vassals a hundred ways. Besides this, the Popes have particularly overthrown these three Kingdoms, that of the Greeks in Italy, that of the Lombards, & that of Germany, which they have made dependant on the Roman Church. This little horn speaks words of blasphemy against God, exalts it self above all that is called God, & against the Kings of the Earth. It destroys the saints of the most high. That is to say, it persecutes them even to blood. It thinks to change the Times & the Law: it makes attempts against the divine laws: it destroys Gods Commands, & dispenseth with them. It commands the adoration of images & Creatures, which God forbids. It permits crimes which God abominates, & against which he hath made severe laws. This also is the true description of the Pope & the Papacy.

To this horn is given a time, & times, & the dividing or the half of a time; one year, [Page 35]two years, half a year; three years & half in all; 360. prophetical days to a year, that is to say, 1260. years. See the text on which the 11 th, 13 th, & 17. Ch. of the Revel. are a comment.

I beheld till the Thrones were cast down, v. 9. & the Ancient of days did sit, whose garment was white as snow, & the hair of his head like the pure wool, his throne was like the fiery flame, & his wheels as burning fire.

A fiery stream issued & came forth from be­fore him; v. 10. thousand thousands ministred to him, & ten thousand times ten thousands stood before him; the judgment was set & the books were open'd.

I beheld then because of the voice of the great words which the horn spake; v. 11▪ I beheld even till the beast was slain, & his body destroyed, & given to the burning flame.

In the explication which the Angel gives Daniel we read, But the judgment shall sit, v. 26, & they shall take away his dominion, to consume & to destroy it unto the end.

And the Kingdom, & do minion, v. 27. & the great­ness of the Kingdom under the whole Heaven, shall be given to the people of the saints of the most high, whose Kingdom is an everlasting King­dom, & all dominions shall serve & obey him.

The judgment here spoken of is not the last judgment; God appears sitting on a magnificent throne, not to judg the whole world, but to judg the Empire of the Beast, the fourth Mo­narchy in its Antichristian Period, & to deal [Page 36]forth the various punishments that befall this Monarchy for 7 or 8 hundred years, to bring it to its end. This Fire, these Flames, these Wheels burning like fire, on which the throne moves, represent the greatness of those punishments. And behold the Text of the 9 th. Ch. in which St. John presents to our view the Saracens & the Turks, that make desolate the Roman Antichristan Empire; & of the 14 th, 15 th, 16 th, 18 th & 19 th, where God in divers visions represents the different steps of the ruin of the Roman Antichristian Empire.

As for what is said here of the Kingdom given to the Saints, 'tis the matter & Text of the end of the 11 th. Ch. of the 20, 21, & 22. throughout.

So it will appear in following the path which we are entred into, that the whole Revelation is a commentary on ten or twelve verses of the 7 th. Ch. of Daniel.

CHAP. IV.

The systems of the seven seals & the seven Trumpets, that denote the great events, & bring the world to its end.

IN the 4 th. Ch. the H. Spirit open'd the scene; the 5 th. is a preludium for the vision of the seven seals which is contained in the 6. Ch. The first book is sealed with seven seals, that is to say, 'tis very obscure. Indeed it is so to that degree that never will any thing be said [Page 37]on this first part of the Revelation, that goes beyond conjecture & probability. Wheras as for the second, I hold that one may attain to the true sense of it, & certainly know that one hath found it. See what in my judgment may best be said on the seven seals.

How far the seven seals teach.The seven seals certainly reach to the end of the world, but not in that manner as the greatest part of our Interpreters have imagin'd, in dividing the duration of the World from J. Christ to its end into seven Periods almost equal. The six First seals do not go beyond 300. years. But the seventh seal is subdivided into seven Trumpets, & doth produce them. Now these seven Trumpets bring the events even to the last judgment, the first not begin­ning till after the 6 th. seal, So that these seven seals are as six branches, that shoot forth from the body of a Tree, with a seventh great branch, which it self becomes a great arm, & shoots forth seven other branches. As for this, it cannot be doubted by any that read the beginning of the 7 th. Ch. with any attention.

To find out the mystery of the seven seals & the seven Trumpets, we must here again bring in that observation which we a little before made in the foregoing Ch. viz. that the Revelation contains enigmatically the Epi­tomy of the history of the fourth Monarchy, that is to say, of the Roman Empire; a Mo­narchy which according to Daniel's Prophecy must last till the coming of the Kingdom of J. Christ on the Earth, i. e. to the end of the reign of Antichrist. It is clear that the Holy [Page 38]Spirit was to insist only on this fourth Mo­narchy, without considering the other states & Empires of the world, because 'tis that only that Daniel spoke of after the three first Beasts, whose reign was certainly past in St. John's time. Moreover, 'tis under this fourth Monarchy, & in the extent of its dominions, that the Christian Church hath receiv'd its seat & its rule. That Christianity that is found beyond the extent of the Roman Empire, is almost nothing. And therfore 'tis that the Counsells which were assembled from the seve­ral parts of the Roman Empire are called Oecumenical, as representing the Universal Church. Now 'tis certain that all the Prophe­cies have a Mediate or an immediate Relation to the Church. So that they ought to insist only on those states in which the Church hath been nourisht & brought up.

There is a third Reason why these Prophe­cies cannot be understood but of the Roman Empire, viz. because the reign of Antichrist, which is the greatest affair that happens in the Church, & w ch must happen there, was to make a part & a continuation of this Roman Empire. For Antichristianism is the Roman Empire continued. This principle which I was willing to repeat here because of its importance, will serve to answer those that say to us, How know you that the Prophecies of the Revela­tion do not refer to China or Tartary? This objection doth not seem to me to be worthy of understanding persons.

This being supposed that the Revelation [Page 39]enigmatically contains the history of the Roman Empire continued, The prin­cipal Catastro­phes hap­pening in the Roman Empire are is­tinctly noted in the Reve­lation. it must also be necessarily supposed that principal & great Changes that happened in this Empire are described in large Characters, & with some note of distinction in the Revelation. Other­wise the H. Spirit would not act according to his profound wisdom, if in making a history of an Empire, he should omit to mark the great Catastrophes that are to happen therin, or if he should hide them, & make them to pass without any character of distinction among the other less events.

We must therfore consider what are the principal events that have happen'd in the Roman Empire. See here they are.

1. The fall of Paganism, when the Roman Emperours became Christians. This is so great an affair, that 'tis impossible to suppose that the Holy Spirit should have taken no notice of it.

2. The fall of the Temporal Roman Empire, when 'twas divided into ten Kingdoms.

3. The erecting a new Roman Empire, or rather the continuation of the same under the rule of Antichrist.

4. The Birth of the Saracen Empire by the Arabians, that come to afflict the Roman Empire in its Eastern branch, i.e. the Empire of Constantinople.

5. The power of the Turks, that come to finish the destruction of the Greek branch of the Roman Empire, & to lay desolate the Latin Empire.

[Page 40] See the five great events that have changed the face of the word & of the Empire. Wherefore I am perswaded these must be found in the Revelation with Characters of distincti­on. Let us suppose therefore that in all the places where there is a notable distinction, there we must find one of these notable events.

The First distinction is found at the end of the sixth seal. After the opening this seal, there happens a great Earthquake, the sun is eclypsed, & the moon becomes red as blood, the stars fall. Afterwards the vision of the seals is interrupted by a new vision that comes between, in which an Angel marks the elect among the twelve Tribes, twelve thousand of every Tribe. After which the Holy Spirit returns to the seventh seal, under which nothing is done besides the distribution of the seven Trumpets to seven Angells, that must sound the successively. 'Tis clear this is an Epocha, a point on which the H. Spirit would have our thoughts to dwell. This first Character of distinction must to all appea­rance be affixed to the first distinct event that happens in the Roman Empire; that is, the fall of Paganism. So that in the opening of the sixth seal, we must find the fall of the Pagan Religion.

The Second very observable distinction is found at the fourth Trumpet. There the third part of the sun is in like mannereclypsed, the moon & the stars suffer the like diminu­tion in their light. After which the process [Page 41]of the Trumpets is interrupted by a new Vision, viz. that of an Angel, that flies in the midst of heaven, & cries three time, Wo to the inhabitants of the Earth, because of the three last Trumpets which are yet to sound. This is an evident distinction; & this second distincti­on must signify to us the second distinct event in the Roman Empire, viz. its fall & division among ten Kings, which came to pass after Valentinian the 3d. in the middle of the fifth Age.

The making a new Vision & a new Angel, crying Wo there times, go before the soun­ding the 5 th. Trumpet, is also a mark of distinction for that 5 th. Trumpet, which signifies to us that 'tis an event greatly distinguisht in the history of the Roman Em­pire. And this third distinction can't be applied to any thing but the third notable event that befalls the Roman Empire, viz. the Birth of the Saracen Empire by Mahomet & his Suc­cessors, that did so cruelly afflict the Roman Empire, in the Empire of Constantinople, which was the greatest & the most noble part of these ten into which this Empire was divided.

The Empire of the Turks at the bottom is but a branch of the Arabian & Saracen Em­pire. Wherfore it doth not deserve so great a distinction as the other great events of which we have just now spoken. And yet the H. Spirit is content to distinguish it by a very long description. The fifth & sixth Trumpet contain an entire Chapter, whereas the four first Trumpets were finisht in 6. or 7. verses. [Page 42]which signifies, that this fifth and sixth Trum­pet must be concerning great Affairs, and E­vils of a long duration.

As for that great Event, which was to hap­pen in the Roman Empire, which wereckon'd for the third; viz. the Erection of a new Ro­man Empire, or the continuation of the same Empire under the new Name of the Pope and the Roman Church; 'tis so great an Affair, that the Holy Spirit would not bring it into the first part of the Revelation: He hath re­served it to make it the Subject of the second part. 'Tis there that he explains largly and much more clearly the Birth, Progress, and Fall of this Antichristian Empire, that was to make the last Period of the fourth Beast.

According to this System, the five first Seals must bring the Roman Empire to the Fall of Paganism; i.e. to Constantine's time. Under the sixth Seal happens this Fall of Paganism. The Elect having been sealed, and Silence ha­ving been for half an hour, the four first Trum­pets sound, that must bring the Roman Empire to its Fall, to the taking of Rome by Genserick after the death of Valentinian the 3d, the time wherein the Empire was torn in pieces in­to ten Kingdoms.

The three last Trumpets are described by three Woes, Wo, Wo, Wo; that is to say, Wo not absolutely, but to the fourth Monarchy; which signifies, that they must be distinguish­ed above all the rest. The fifth Trumpet brings the Roman Empire afflicting, and al­wayes wearing it less and less to the ninth or [Page 43]tenth Age. The sixth Trumpet brings and accompanies the Latin Roman Empire, or the Ecclesiastical one, in afflicting it in like man­ner to its end; that is to say, to the seventh Trumpet, which must bring the last misery on the Inhabitants of the Antichristian World, and that is the Coming of the Kingdom of Je­sus Christ on the Earth. This sixth Trumpet, that brings the Roman Ecclesiastical Empire to its end, begins about the tenth Age, and is subdivided into seven Vials in the 16 th chap. of the Revelation, just as the seventh Seal was divided into seven Trumpets. There are here two great Victories over the Empire of the Devil: The first is, The Fall of the ancient Paganism: The 2d is, The Fall of the New or the Antichristian Paganism. The first hap­pens immediately before the opening the se­venth Seal: The second immediately before the sounding of the last Trumpet.

Lastly, After the seven Vials, that were to fall on the Beast, on his Throne, on his Subjects. on his Empire, comes the sounding of the seventh Trumpet; and the sounding of this last Trumpet, brings in and accompanies the Kingdom of Jesus Christ on the Earth, in its whole duration, and ends with the end of the World.

Thus you haye the System of the seven Seals, and the seven Trumpets; let us now consider the particulars, and we shall see that every thing exactly agrees with it.

CHAP. V.

The Explication of the Vision of the Six First Seals, according as it is in the sixth Chap­ter of the Revelation.

THe Opening of the Seals begins with the sixth Chapter.

V. 1. I saw when the Lamb open'd one of the Seals, and I heard as it were the noise of Thun­der, and one of the four Beasts saying, Come and see.

2. And I saw, and behold a White Horse, and he that sate on him had a Bow, and a Crown was given unto him, and he went forth conquering and to conquer.

It must be observed, that the four first Seals make four Men to appear on Horse-back; which signifies they are Persons of Authority, and at the same time Warriours too. The Horse is a living creature, designed for Fight­ing, and the Riding of Commanders and Em­perors. We must observe also, that these four living Creatures call those four Horsemen from the four quarters of the World, accor­ding to their situation. The first of these li­ving Creatures was in the East; the 2d in the West; the 3d in the South; and the 4th in the North.

The first living Creature, placed towards the East, causes a King to come forth from the [Page 45]same quarter, The first Horsman is Vespasi­an & Titas his Son. sitting on a White Horse; a Crown on his Head, and a Bow in his Hand: He comes forth to Conquer. Joseph Mede, Henry More, Testard, Launay, and I know not how may more, would have this first Horsman to be the Lord Jesus Christ, who comes from Judea, which was eastward from Rome. Therefore this Horsman is called by the first living Creature, which was in the eastern quarter. But I can't be of that Opi­nion;

First, Because the Equipage of this Horse­man is not magnificent enough to represent Jesus Christ. We need but consult the pla­ces where the Prophet makes Jesus Christ to appear; the 1st, chap. the 10th, where he comes again to deliver a New Book to St. John; the 14th, where he comes to the Har­vest and the Vintage; and lastly, the 19th, where he returns in the equipage of a Horse­man. But in all these places he is extraordi­narily magnificent, clothed with Fire, with the Light, with the Sun, with the Rain-bow, riding on the Clouds, having not one simple Crown, but many Diadems, and his Eyes ca­sting out Flames. Here there is nothing more plain & mean: 'Tis a Man sitting on a Horse, with a Bow and a Crown. That which hath deceived Interpreters is, the Colour of the Horse, White, which they have taken for an Emblem of Holiness. But white is the em­blem of Prosperity as well as of Holiness. So that this signifies only the Success and the Vi­ctories of him that sits on the Horse.

[Page 46] 2dly, The Bow is not the Arms which the Holy Spirit usually gives to Jesus Christ; but a Sword, and a Sword coming out of his Mouth. A Bow doth but little execution in comparison of a Sword: and this signifies the few Wars which this first Horsman should make.

3. Lastly; Seeing what comes after by the consent of Interpreters, whom I follow, we endeavour to find out Roman Emperors, why should we put Jesus Christ in the head of them? Why should we make him the first of the four Emperors meant by these four Horsmen? 'Tis therefore much more reasonable in this place, to find a Roman Emperor: One might here ea­fily find Augustus the most happy of all men, that brought Peace, and shut the Temple of Ianus: But not to rise so high, I think that we must seek Vespasian and his Son Titus in the first Horsman: He sits on a White Horse. The one and the other, Vespasian and Titus, were good Princes, under whom the Empire was pretty peaceable and quiet: They had not great Wars; therefore the Holy Spirit giveth them but a Bow. They come from the Ea­stern quarter, because Vespasian was made and proclaimed Emperor when he was in the East. They come forth to conquer: 'tis with respect to the Nation of the Jews, and Jeru­salem, that was taken and burn; and the Temple, that was razed; and the People, that were led into Captivity by Titus under Vespasian. The Temple and the Mosaical Wor­ship, while they subsisted, were a great Ob­stacle [Page 47]to the Establishment of the new Cove­nant. Therefore this destruction of the Jewish Temple & Worship is a Victory in the behalf of J. Christ, which deservd to be marked.

And when he had open'd the seal, v. 3. &c.

And there went out another horse that was Red; v. 4. & power was given to him that sate thereon to take peace from the Earth, & that they should kill one another; & there was given to him a great sword.

'Tis clear that this signifies a great Slaugh­ter, & a great effusion of Blood. The 2d. Horse sig­nifies the Empire of Trajan & Adrian. Empire of Trajan & his successor Adrian. Never was there a greater effusion of blood; the Jews revolted almost in all places whither the were dispersed, in Libya, in Cyrene, in Egypt, in Cyprus, in Mesopotamia, in Palestine it self, & in all the East, under the conduct of their false Messiah Barchocheva.

In the beginning they made such a horrible slaughter of the Greeks & Romans, that they are made to amount to above six hundred thousaud persons. Dion reports, Osorius. Dion: Lyber Juchasin. that their fury proceeded so far as to eat the flesh of men. They did tear in pieces their entrails with their teeth. They flead them, & made Garments of their skins. They anointed them­selves with their blood. But they were fully requited. History reports that Adrian put to death 12 hundred thousand in the whole extent of the Empire. The Jews themselves confess that this civil war cost the Jews above twice the number of persons that went out of Egypt. So that under the reign of these two, [Page 48] Trajan & Adrian, there were more than two millions of souls that died a violent death. Never was the like slaughter seen before, nor since, till the Crusado's. This could not be better represented than by a Red Horse; 'tis the colour of Blood: or than by a Great Sword; the greater it is the better it signifies that the slaughter shall be great; or than by Mens killing one another, that signifies civil wars. Now 'tis in civil wars that there is the greatest effusion of blood. This second horse comes out of the Western quarter. Trajan was a Native of Spain, which was the Western part of the Roman Empire.

At the opening the third seal, there comes forth out of the South at the voice of the third living creature.

A Black Horse, v. 5. & he that sate on him had a pair of Balances in his hand. v. 6. And I heard a voice in the mid of the four beasts say, A measure of wheat for a penny, & three measures of barly for a penny; & see thou hurt not the Oylnor the Wine.

This certainly signifies an Empire that hath something of severity & sadness, The 3d. horse is the Em­pire of Septimius Severui & Alexander the son of Mammaa. by reason of the Black Horse. But this doth not signify slaughter, as the Red horse of the second living Creature. This signifies also a reign of justice, where every thing is done in weight & measure, & according to the Balance. Lastly, this signi­fies a reign of plenty, wherin by the care of the Prince, Wheat, Barley, Oyl & Wine do abound. This the Character of the reign of Septimius Severus & of Alexander the son of [Page 49] Mammaea. Septimius Severus was an African of the Province of Tripoli. Wherfore the living Creature of the southern quarter calls him. Both of them were severe protectors of justice. Both of them, & especially Alexander, were sworn enemies to all Thieves, publick, private, known, or secret, & to all people that behaved themselves ill, & were unfaithfull in their offices. They made exact & strict searches after them, Aurelius. Spartia­nus, Lam­pridius. Septimius. apud Lam­pridium. & severely punisht them. Alexander made even his souldiers live in so great discipline, that they dared not take away a Hen or an Apple from a Peasant; or if that did happen, he oftentimes punish'd them to the greatest extremity. Lastly, both of them, both Septimius Severus & Alexander the son of Mammaea, gave admirable Orders for the distributing Corn, & Wine, & Oyl, to the end all the World might have them, & there might be no want. This is what Histo­rians do expresly observe.

And when he had open'd the fourth seal, v. 7. &c.

And I looked & behold a Pale Horse, v. 8. & his name that sate on him was Death, & hell followed him, & power was given to them over the fourth part of the Earth to kill with Sword, & with Hunger, & with Death, & with the Beasts of the Earth.

The fourth Horseman is the Em­pire of Maximin & his successors.Behold visibly a reign sad, black, loaden with all sorts of Calamities, Massacrees, Effusions of Blood, Plague, War & Famin, Tyranny & Violence. 'Tis the Character of the reign of Maximin & his successors to Au­relian. The fourth living Creature calls this [Page 50]Tyrant from the North . Thence 'twas that Maximin came, who was a native of Thrace in the North of the Roman Empire. This Maximin deserved to bear the name of Death; for he was the most cruell of all Tyrants; they gave him the name of Cyclops, Busiris, Scyron, Phalaris, Typhon & Gyges. He made men be flead & crucified alive, buried living men in the bodies of beasts, massacred, beat persons to death, without distinction of sex, age or condition. He destroyed many thousands of men by all sorts of punishments.

Julius Ca­pitolin us. Trebel­lius Pollio de 30 Tyrannis. & in vitâ Gallieni. Gallienus, that is included in the Period here meant, made himself remarkable also by his cruelty. Oftentimes he made the throats of 3 or 4000. be cut in a day. In this time reign'd a plague of fifteen years, that began in Ethiopia, Zosimus. Lipsius de Constan­tia. 2. 23. Euseb. Hist. l. 7. c. 17. & ran throughout the Empire. Lipsius acknowledgeth history speaks not of any that comes near it. There was also a very great & a very universall famin. The Barba­rians in the East made havok of the Empire, & horrible desolations therin. At last there rose up near thirty tyrants in the whole extent of the Empire. One may judg what desolation that caused. Here end the four living Crea­tures & the four horsemen, about the end of the third Age.

And when he had open'd the fifth seal, v. 9. I saw under the Altar the souls of them that were slain for the word of God, & for the testimony which they held.

And they cried with a loud voice, v. 10. saying, How long, O Lord, Holy & true, dost thou [Page 51]not judg & avenge our blood on them that dwell on the Earth?

The fifth seal is Dioclesi­an's per­secution.See here what clearly signifies a Period in which the Church suffers a cruel persecution; & 'tis that which was caused by Dioclesian & his successors, the most bloody that ever was, longer & more cruell than the nine others taken together. Sulpitius Severus. Orosius. Scaliger de Emen­dat. Temp. l. 5. For saith Orosius, during ten years they ceased not to burn the Churches, to proscribe the innocent, & to make Martyrs by Massacres & Punish­ments. In Egypt alone were Massacred 144 thousand men, & 70 thousand were banished. Thence comes the name of Aera Dio­cletiana & Aera Martyrum, an Epocha famous in the history of the Church.

After this comes the sixth seal, under which we have said we must find the fall of Paganism. Indeed a little time after Dioclesian, Con­stantine ascended the Throne of the Emperours, & made the Christian Religion reign. He & his Successors ruin'd Paganism. This fall of the Pagan Religion is thus represented to us.

And I beheld when he had opened the sixth seal, & lo there was a great Earth-quake, v. 12. & the Sun became black as sack-cloth of hair, & the Moon became red as blood.

And the Stars of Heaven fell to the Earth, even as a fig-tree casteth her untimely figs, v. 13. when she is shaken of a mighty Wind.

And the heavens departed as a scroll when it is rolled together, v. 14. & every mountain & island were moved out of their places.

And the Kings of the Earth, v. 15. & the great [Page 52]men, & the rich men, & the chief captains, & the mighty men, & every bond-man, & every free-man his themselves in the dens & in the rocks of the mountains.

And said to the mountains & rocks, v. 16. fall on us, & hide us from the face of him that sitteth on the Throne, & from the wrath of the Lamb.

For the great day of his wrath is come, v. 17. & who shall be able to stand?

The fixth Trumpet contains the fall of Faganism.All these images are borrowed from the last judgment, wherfore they are usually applied to it. Because indeed this fall of Paganism. is the most terrible judgment that yet ever fell since the beginning of the World on the Devil's Empire. We must know that in the whole Revelation we see these three heads reigning, the Dragon, the Beast, the false Prophet. The Dragon is the Devil, the Beast is the Roman Empire, the false Prophet is the Pope. The Dragon hath two Empires, the First is pure Paganism, & purely Pagan. The second is Antichristian Paganism mingled with Christianity. See here the fall of the first Empire, that is the purely Pagan Empire of the Dragon.

1. There is a great Earth-quake. In the style of the Prophets, & particularly of St. John; an Earth-quake always signifies a Change of the face of affairs in the world, because Earth-quakes overturn the Earth, & make it Change its face. Now what change of the face of affairs in the world can be imagin'd greater than that which happen'd under Con­stantine [Page 53]& his successors. The Church had been beat down, massacred, it was bathed in its own blood, & all on a sudden behold 'tis the Mistress of the world. It is become rich & powerfull, it builds stately Temples, it overturns the Temples of Idols.

2. The sun becomes black as sack-cloth. We must hold it for certain that the Sun, the Moon & the Stars in the Revelation always signify the Sovereign, the Dignities & Powers of the Empire treated of. We shall afterwards see this every where. Here the Empire treated of is that of the Red Dragon, viz. The Devil. So that the Sun is the Soveraign of that Empire who is the Devil himself. The Moon is the Pagan Religion, which borrowed all its power from the Devil, as the Moon takes all its lights from the Sun. The Stars are the Pontifexes & Priests of Paganism. All these powers suffer'd an Eclypse, were destroyed by the Christian Emperours, & tumbled to the ground like Figs by a great wind.

3. Every mountain & Every Isle were re­moved out of their places, i. e. the Temples, the Idols, the Cities, the places peculiarly consecrated to the devotion of certain Pagan divinities were changed, & superstition therin was abolisht. The hand of God fell heavily on the Gods of the Romans, as formerly it did on the Gods of the Egyptians.

4. Lastly, The King & all men of every age & condition are exceedingly terrified, run up & down, flee, hide themselves, & [Page 54]endeavour to escape the judgment & the wrath of God. One might have seen above a hundred times more than what the Prophet here saith, if one could have seen the com­motions that then happen'd, the terrors, the distresses, the frights that the invisible Em­pire of Demons suffer'd at the fall of Paganism. All that the Devil suffer'd at the coming of J. Christ into the world was nothing in comparison of this. He reigned notwith­standing; he was master of Empires, Crowns, Temples, Altars. But all on a sudden, & at that very time, when he thought he had entirely ruin'd the Empire of J. Christ by the persecution of Dioclesian, behold him him­self cast down on the Earth. 'Tis easy to judg that the Horrours & Commotions of the evil Spirits were unconceivable. And moreover, who can doubt but that this great body of Pontifexes, Priests & Pagan Ministers felt a prodigious commotion, when Constantine turn'd Christian, & his successors beat down & run'd all the Temples of the Idols. History tells us enough of this; & tho it said nothing, it would be very easy to apprehend that the images here made use of are not too lively to represent the commotions of the Heathens & of Paganism. This Period brings us to Theodosius the great, under whom Paganism expired; but after whom also the glory & quiet of the Empire was quite lost, as we shall see hereafter. The greatness of the Roman Empire & Paganism fell at the same time. This was a great matter of triumph, to the [Page 55] Pagans, who said, The Gods had abandon'd the Empire, since their Altars had been beaten down. But God was providing for great events, & it was necessary the temporal Empire should fall, to make way for the Spiri­tual Empire of Antichrist.

CHAP. VI.

An explication of the four first Trumpets, which are the five degrees of the Fall of the Roman Empire, or the Soveraignty of Rome.

The 7 th. Ch. is a vision that interrupts the course of the seven seals. The my­stery of the 144 thousand sealed persons in the 7th. Ch. Here God causes his Elect to be sealed, & their number amounts to 144 thousand. We shall see in the process of this discourse that 144 is a sacred number, appointed to signify the Church; a number that arises from twelve multiplied by it self. For the present it is sufficient to observe, that God takes the time between the sixth seal & the first Trumpet to cause his elect to be sealed, because more unhappy, sad, & much more fatall times were at hand than the foregoing ones. In the ages of the Heathen Emperours & under the Seals there were cruell persecutions, men had suffer'd much in their bodies. But under the Trumpets must come the dark Kingdom of Antichrist, wherin the souls of the Christian-Church must be attack'd with Spiritual Temptations, [Page 56]be swallowed up in Superstition & Idolatry; & that in such a manner that the number of the faithfull should be almost as nothing. The 144 thousand, signify the Church, the pure Church under Antichrists reign. Now 144 thousand are almost nothing in com­parison of that innumerable multitude that is in the reign of Antichrist. This little number therfore was to be sealed, to the end that the destroying Angell of Spiritual Egypt might pass over them, & spare them. And they were to be sealed before the seven Trumpets sounded, because the ruin of the Church was to happen under these seven Trumpets. Thus you have the whole mystery of the 7 th. Ch.

In the beginning of the 8 th. Ch. after the opening the seventh seal, there was silence for about half an hour, plainly by way of allusion to what was done in the Temple, where while the incense was offering, the musick ceased, & all was in silence. The seven Trumpets are given to seven Angels: Every thing is made ready for the sounding of these Trumpets.

The first Angel sounded, [...].8. & there followed Hail, & Fire mingled with Blood, & they were cast on the Earth, & a third part of the Trees was burn up, & all green grass was burnt up.

The seven Trumpets continue to concern the Roman Empire as the seven seals had done. The first Trumpet begins where the sixth seal ended. The sixth seal brings the Roman [Page 57]Empire to the total fall of Paganism, which happen'd under the two Theodosius's, Father & son. The first Trumpet begins under Theodosius the youn­ger, & signifies the first irruptions of the Bar­barians. The first Trumpet then must begin at the same time. Hail mingled with Fire, & Blood falls on the Earth. 'Tis is a lively & good representation of the inundations of those barbarous people, who in the reign of Theo­dosius the younger, came out of Thrace under the conduct of Alaric, & ravaged first of all Macedonia, Thessaly, Greece, Achaia, Corinth, Argos, Sparta, Epirus & Italy it self. Afterwards & about the same time, the Vandals, the Alanes, the Marcomans, the Herules, the Sueves, the Allemans possessed & deso­lated Gaul, Spain & Afrique. 'Tis a Hail mingled with fire & blood. For these barbarous people fell on like a storm of hail, with violence & in a sudden manner. The carried fire every where, & bathed the Earth with blood. Is. 28.2. & [...]0, 3. & 32.19. We may see Hail used for the like inundations of strange people in divers places of the Prophets; So is the coming of Sal­manassar & his Assyrians expressed by the Prophet Esay. And the third part of the Trees was burnt. The third part signi­fies the Roman Empire. It must be observed that this third part appears again in all the Trumpets; & this third part certainly signifies the Roman Empire. The reason of it is evident. 'Tis because this Empire did possess, & doth still, the third part of the World. Geographers divided the world into three parts, Europe, Asia, & Africa. The Roman Empire took up one of these three parts. viz. Europe. So that when the Prophet saith that the several [Page 58]plagues of the Trumpets afflict the third part of the world, 'tis as much as to say, they afflict Europe. It will be said that the Roman Empire extended it self also into Asia & Africa. But

  • 1st. there was also in Europe a great extent of Northern countries that was not possessed by the Romans. So that what it had in the other parts of the world could only serve as an equivalent for what it had not in Europe. So that it always remained true that the Ro­man Empire did not reach to above a third part of the world.
  • 2ly. Moreover, Europe being the seat of the Roman Empire, because Rome & Con­stantinople are both of them seated in this third part of the world; it is clear the Roman Empire can't be better represented than by Europe, or a third part of the world.

Lastly, 'Twas Europe chiefly that was harrassed by the inundations of the barbarous people. Therfore by the third part we cannot understand any thing but Europe.

The third part of the Trees was burnt: See here a Grammatical figure, that must be well observed, for it is much used in the three following Trumpets. That is to say, the trees of the third part of the world, viz. of Europe, was burnt. Now the Prophet re­presents this first inundation of the Babarians, as having yet afflicted the Trees only of Europe or the Roman Empire, because the following plagues made so very much greater havock. This first tempest (if I may use the [Page 59]expression) touch'd the Trees only, did not cause such terrible desolations as the following ones did; the Barbarians contented them­selves with the spoils of the fruits of the Earth & mens goods.

And the second Angel sounded, v. 8. as it were a great Mountain burning with fire was cast into the sea, & the third part of the sea became blood.

And the third part of the Creatures which were in the sea, v. 9. & had life died, & third part of the ships were destroyed.

And the third Angel sounded, v. 10. & there fell a great Star from heaven burning as it were a Lamp, & it fell on the third part of the Rivers & upon the fountains of Waters.

And the name of the Star is called Worm­wood, v. 11. & the third part of the Waters became Worm-wood, & many men died of the waters because they were made bitter.

The second & third Trumpet signify the effusion of blood & the bitter afflictions which the Barbarians caused in the Roman EmpireThese two plagues of the second & the third Trumpet are very like those two of the second & third violl in the 16 th. Ch. of the Revelation. For in this later place the two vialls fall as they do here on the sea, & the rivers. They produce the same effect, which is, that they turn the Waters into blood, & into liquor of Worm-wood. The second & third viall is but one plague continued, so the second & third Trumpet is but one & the same plague continued. So that these two places of the Revelation may give much light one to the other, not that they signfy the same events, but very like ones.

[Page 60] See. Jer. 51.36.44. Ezek. 31, 4. Is. 19.5.In the one & in the other 'tis certain the sea & the Rivers signify people. 'Tis the resemblance & emblem which all the Pro­phets use, & particularly St. John. We shall see the whore sitting on the Waters, i.e. on the people. For in all languages in the style of the vulgar, in that of Orators & Prophets to make a sea of blood always signifies to make a great slaughter. We shall see that the sea of blood in the 16 th. Ch. signifies the great Slaughters caused by the Crusados. Here the sea of blood signifies the slaughter which the Barbarians make in the whole extent of the Roman Empire.

This mountain burning like fire, & this great star like a Lamp, at the bottom signify but one & the same thing, excepting that the Mountain of fire hath the same proportion with the Star like a Lamp as the sea hath with the Rivers. The Mountain of fire falls into the sea, the star or the great Lamp of fire falls into the Rivers: i. e. the great fire falls into the greater Waters, & the lesser fire into the lesser waters. For here a Mountain of fire is much more than a star of fire, tho in truth a star is a thousand & a thousand times bigger than a Mountain. But the H. Spirit frames his speech according to appearances, & hath chiefly are spect to those fires that are often seen falling from heaven, which are called Falling-stars.

Joseph Mede with all other Interpreters would find in this Mountain of fire, & this Starlike a Lamp much more of mystery than [Page 61]is in it; pretending that this means some great person distinguisht by his dignity as a king or an Emperour, or by his knowledg as a great Doctor. Therfore many by this star understand a great Prophet. But 'tis not so. This must be explain'd with relation to the first Trumpet, & we must know that this is but the sequel of the history of the destruction of the Roman Empire by the Barbarians. The first part of this destruction was but Hail mingled with Fire, a common storm, & such as often happens in summer, wherin thunder & lightning in hot countries are always mingled with the hail. But afterwards this inundation of the Barbarians increased in such a manner, that it was no longer an ordinary storm. There fell not only Fire mingled with Water & Hail, this Storm becomes wholly pure fire, a fall of terrible Lightning, a true Mountain of Fire that fell on the Roman Em­pire, & over-whelm'd it. Afterwards the fire continued to fall on a third part, in truth no longer as a Mountain, but as a fire-brand, such as the stars are that appear to fall in the air. See therfore here three fires. The First is mingled with Hail. The second is meer fire, & great as a mountain. The third is as a great Lamp. The First afflicts the Trees of Europe or of the third part of the World. The second falls into the sea, & changes it into blood. The third falls on the rivers & fountains, & makes their waters bitter. This evidently signifies the three first degrees of the Barbarians invasion. They come at First [Page 62]like fire mingled with hail, which burns the trees, like a storm that spoils the fruits of the Earth. They pillaged the Goods & the Riches of the Empire. The moun­tain of fire that falls into the sea is Alario that made Italy desolate & took Rome. 2ly. They come like a meet fire that consumes & devours. They fell on the sea. By that I understand the people of Italy, the taking of Rome by Alaric. Italy was in respect to the Roman Empire what the sea is in respect to the rivers. The sea is the center, & the rivers are all round about it. The sea is the gulf, & the rivers come from all parts to pay their tribute to this gulf. Rome & Italy was the midst of the Empire. Rome was the sea whither all the Provinces came to pay their tribute & their riches. Alaric & his Goths falls like a burning moun­tain on Italy, & the city of Rome, he takes it, and sacks it. This sea becomes blood. Italy was filled with slaughter. After this the Barbarians suffer'd themselves to be appeased. Alaric after he had taken Rome, and made there a new Emperour named Attalus, with whom he went to besiege Honorius in Ravenna, gave peace to Honorius, quitted Italy, retired among the Gaulls where with his Goths he establishthimself. The Vandals possessed Spain. The Burgundians staid on the Rhone. The Huns inhabited Pannonia. And then the Foun­tains & the Waters, i.e. the people that de­pended on Rome, felt the force of this fire of the judgment of God. But this fire did not turn the waters into Blood, because then the slaughter ceased; the opposition ceasing, the Barbarians saw themselves Masters. But [Page 63]they turned the Rivers and the Fountains in­to Wormwood: i. e. They reduced the Roman Provinces into a bitter Servitude. And by reason of this, the name of Worm­wood is given this last Fire; that is to say, this last Judgment and Punishment, less than the former, but yet so great as to make the people live in Bitterness. For the Goths spoiled them of their Lands & Goods. See the Mystery of the second and third Trumpet. I have no need to give notice, that the third part of the Sea, and the third part of the Ri­vers, signifie the Sea, and the Rivers of the third part of the World; i. e. of Europe: For I have given notice already of that once for all. In truth, they were the People of Europe, that suffered these Deso­lations.

V. 12. And the fourth Angel sounded, and a third part of the Sun was smitten, and the third part of the Moon, and the third part of the Stars, so as the third part of them was darkened, and the Day shone not for a third part of it, and the Night likewise.

The Fall of the Re­man Em­pire.'Tis still the same Figure that rules, that is to say, that the Sun of Europe, which is the third part of the World, was darkened; in like manner the Moon and Stars. We must re­member, that in the Prophecies the Sun, Moon and Stars alwayes signifie the Powers of a State. The Heaven of the politick World, is the superior Region of Dignities, that sheds kind or malignant Influences on the People. We shall see this constantly observed in this Book, [Page 64]in such manner, that in all places where the Sun, Moon and Eclypses are spoken of, 'tis unquestionable that we must understand the darkening and destruction of the sovereign Powers in the State or Empire spoken of. Now what Empire is it that is here spoken of ? 'Tis the Empire of Rome. For yet once more we must stick to this Principle, as one of the principal Keys of the Revelation, viz. that it moves whol­ly on the Roman Empire, and that 'tis properly nothing but a Comment on what is said of the fourth Beast in the 7th chap. of Daniel: The Roman Empire, and în part the Invasions of it by the Goths and other Barbarians being here treated of, there is no room for doubting, but that the Sun of the third part of the World which is smitten, signifies the Sovereign of Rome, the Roman Emperor; the Moon is the Imperial Dignity; the Stars are the Grandees of the Empire. And 'tis the Extinction of the Roman Empire of Italy that happen'd in the year 455. after the Death of Valentinian the 3d, when Genseric came from Africa with his Van­dals, took Rome, and sackt it fifteen days one after another; after which the Empire was torn among tell Kings, according as St. John fore­told it in the sequel of this Book.

CHAP. VII.

An Explication of the Visions of the fifth & sixth Trumpet, wherin are seen the Empires of the Saracens & Turks.

THis fall of the Imperial dignity at Rome in the fourth Monarchy is a great affair. Therfore the H. Spirit stays upon it, & makes a pause as a mark of distinction, as we have before observed. But that which follows also is a great affair. Therfore the three Last Trumpets are preceded by an Angel that cries, Wo, Wo, Wo; they are the three last blows of the Fall of the Roman Empire. After this Cry follows the fifth Trumpet. Ch. 9.

And the fifth Angel sounded, v. 1. & I saw a star fall from Heaven to the Earth, & to him was given the Key of the Bottomless pit.

And he open'd the Bottomless-pit, v. 2. & there arose a Smoke out of the Pit, as the smoke of a great Furnace, & the Sum & the Air were Darkned by reason of the Smoke of the Pit. v. 3. And there came out of the smoke Locusts on the Earth.

And the sequel of the history, & the Characters of this Prophecy, perswade me, that by the Locusts we must understand the Arabians and Saracens; for after the fall of the Imperial dignity in Italy, the greatest event that happen'd with reference to the [Page 66]fourth Monarchy and Religion, is the Em­pire of the Arabians, The imperial dignity falls in the fifth Age. In the sixth Age the Arabians are raised up to weary and torment the Roman Empire divided into ten King­doms, but above all, for the punishment of the Empire of Constantinople, the most re­markable part of the t [...]n. We shall see that the words of the Prophecy agree very well with this discovery of those modern people.

The fal­ling star in the fifth Trumpet is no [...] a grandee or a Prophet. A star falls from heaven. 'Tis a presage of some great event. By this star we must not understand a great Lord, or a false Prophet, as some have imagin'd. For this star doth nothing, & appears no more in this fifth Trumpet. 'Tis very improperly that De Launay & many others apply to this Star these words, & to him was given the Key of the Bot­tomless-pit; as if a star could carry a Key, use it, and open a door. The Prophecies are continued Metaphors and Allegories. Now according to good Rhetorick, Actions in Me­taphors must be attributed to Subjects accor­ding to the nature of those subjects. Here an Angel & a star are spoken of; 'Tis the Angel that opens the Bottomless-pit, and not the star. 'Tis the proper office of Angells in the Apocalyptical Visions, to open and shut, and bring in on the stage. So in the 20 th. Ch. of the Revelation 'tis an Angel that closes the Bottomless-pit on the Dragon. This star therfore doth nothing else here but only presage a great insurrection against God, [Page 67]that was to happen under the fifth Trumpet. The bottomless-pit being open'd, The Reli­gion of Mahomet meant by the black smoak. there comes out a Smoke black and thick, like that of a Furnace, and the Sun was darkned therby. 'Tis the unhappy Religion of Mahomet that fills the world with his thick darkness of Error: & there arose out of the smoke of the bottomless pit Locusts on the Earth. And this unhappy and detestable doctrine formed an Empire, and united the Arabians together under the detestable Mahomet. By the Locusts the Saracens are meant. One can't better represent the Arabians than by Locusts. First because of their innumerable multitude. So 'twas the Author of the book of Judges called them many ages before St. John. And the Midianites & the Amalekites, & all the Children of the East, were in the valley as Locusts for number. 2. 'Tis from Arabia that these inundations of locusts come, that often cover both Egypt and Ethiopia, and the other neighbouring places round about. 3. The prodigious swiftness of the Conquests of the Saracens is most admirably represented by Clouds of Locusts, that fall on the fields in one night, and almost in a moment. 4. One can't better represent the hideous desolations which the Saracens made every where, than by the hideous condition that the meadows and fields are in when the Locusts come on them.

It is commanded these Locusts, [...]. 4. not to hurt the Grass of the Earth, nor any green thing, but only those men which have not the seal of God in their forheads. This is to ex­press, [Page 68]that these Locusts are men that are sent against other men, wheras true Locusts fasten on the green things.

And to them it was given, not that they should kill men, but torment them five months. We must know & always remember the foun­dation we have laid, that the whole Revelation is a history of the Roman Empire, & that all the events refer to that Empire. So that the sense is, the Saracens by the permission of God should have a great power to torment & harrass the Roman Empire divided into ten Kingdoms, but not to destroy it. Indeed the Saracens tormented both Greeks & Latins most cruelly. But both the Empire of Con­stantinople & the other parts of the Roman Empire defended themselves against their assaults.

What the five mouths of the reign of the Locusts signify.The duration of these Locusts is limited to five months, these make 150 days. But these days do not signify an 150 years, a day for a year according to the prophetick style. Joseph Mede that follows this hypothesis, assigns 150 years to the time, during which the Saracens particularly afflicted Italy from the year 830 to the year 980. But 'tis not so. We must observe, that the reign of the Locusts is in the five months of the summer, May, June, July, August, September, & that is their longest reign. For oftentimes they last not so long, because sometimes in the midst of summer a great wind carries them away, or a long rain makes them burst. So that the Prophet means that the Sarazens, shall fulfill [Page 69]their reign in its greatest extent, & that God will not abate any thing of it in favour of the men that are the subjects of the Roman Empire.

The description of these Locusts is nota­ble. Their shape was like unto horses prepared to the battle. 'Tis to signify the wars & fights wherby the Saracens were to establish their government: On their heads were as it were crowns like gold. All the Empires that at this day take up the East came from them, that of the Turks, that of the Persians, that of the great Mogull, that of the Tartars.

Their faces were as the faces of men, & they had hair as the hair of women, & their teeth were as the teeth of Lions, & the sound of their wings was as the sound of Chariots. That is to say, they are as great women, with their hair dishevelled, a hideous countenance, & wings on their shoulders. I question not but the Prophet had respect to the descrip­tion which the Poets make of the Harpyes.

Tristius haud illis monstrum, Aeneid. 3. nec saevior ulla Pestis, & ira Deûm Stygiis sese extulit undis. Virginei volucrum vultus, faedissima ventris. Ingluvies, Ʋncaeque manus & pallida semper Orafame.

VVhence comes the name and fable of the Har­pyes.Where 'tis very observable that the name of Harpyes, comes from the Hebrew word Arbim or Arpim, which signifies Locusts. They were the terror of the East. Therfore the Poets made of them Women with wings [Page 70]devouring all they saw, & which came▪ up from Hell, Stygiis sese extulit undis. Exactly in the same manner as these according to St. John, ascended out of the bottomless pit. So the Prince of the bottomless-pit, viz. Pluto, is looked on as their Prince among the Poets, & in the Pagan Theology; for 'tis he that in that Theology is called Serapio instead of Serarpis or Sararpi, i. e. Prince of Locusts in the Phaenician & Hebrew Tongue; just as the Phaenicians called the same Pluto, Belzebub, i. e. the God of flies. The flies & locusts being two great plagues to the fruits & plants of the Earth. Pluto was thought to send these plagues. Therfore he is call'd their Prince. 'Tis to this I say the Prophet alludes, & he would tell us that the Saracens should be like these winged women called Harpyes, that ascend out of Hell, that have Hooks instead of Teeth, & that devour all things. In truth the Saracens & Arabians were always pro­fessed Thieves. 'Twas by covetousness & pillaging much more than by slaughter that they made the East desolate.

These Locusts had Tails like Scorpions, & stings in their tails. All the world knows that the tail & the sting in the Serpent is the seat of venome & poyson. And poyson is the Emblem of false Doctrine. Which signifies not only that the Arabians should carry desolation & death every where, but also the venom of a detestable Religion. Therfore 'tis the Devil is called a Serpent & a Dragon, by reason of the poyson of false Religions that he spreads.

[Page 71] Lastly, they have for their head the Angel of the Bottomless-pit, called Abaddon in Hebrew, & Apollyon in Greek, i. e. destroyer. This is not the description of the Devil, as Joseph Mede believed. 'Tis the description of Mahomet, a Monster arising out of Hell, as well as the Locusts: The Angel of the Bottomless-pit. Angel signifies Pastor & messenger; & we must observe once for all that the name Angel in the Revelation doth not signify a species of those Spirits that are so called, Angells & Deviis. 'Tis the name of an Office, given sometimes to J. Christ, sometimes to Pastors, sometimes to men that are Instruments in Gods hand, sometimes to Spirits separated from matter. So that the Angel of the Bottomless-pit, signifies here no other thing than the false Pastor ascended out of the Bottomless-pit. He is called Destroyer, because in truth there never was a man in the world that destroyed so many men both as to Body & Soul.

Then the sixth Angel sounded, Ch. 9.13. & I heard a voice, &c. which said to the sixth Angel, loose the four Angells, which are bound in the great river Euphrates. And the four Angels were loosed which were prepared for an hour, & a day, & a month, & a year. The Turks & their in vasions on the fourth Monarchy. This is the second of those Woes that were cried, Wo, Wo, Wo. These three Woes all have rela­tion to the Roman Empire in its second period, i. e. in its Antichristian period. The first Wo is the birth of the Saracen Empire & the Religion of Mahomet. The second blow is [Page 72]the irruptions of the Turks. They must be found in the Prophecies that respect the Roman Empire; for they take up too considera­ble a part in the history of this Empire. Now the Turks will not be found any where else but here, they must therefore be here. And without doubt they are here. VVhat the four An­gels in Euphrates signify. What we said just now must be remembred, that the name Angel in the Revelation signifies Office, & not a species of Spirits. See here four Angels bound in the Rive Euphrates, & loosed. These can't be good Angels; for the good Angels are not bound. They can't be Devils; for the Devils are not bound in some places of the Earth more than in others. So that these four Angells signify four Messengers of the Anger of God, four instruments of his Justice, whose violence till this time he restrain'd; & whom afterwards he leaves wholly to their fury, for the punishment & ruin of the Roman Empire, as well in its Eastern as its Western branch. These four Angels therfore signify these four Sultanies which the Turks establisht round about Euphrates, & in the regions of Asia the less, & Syria. All that have read the history of the Crusa­does, know, that the Christians in the end of the Eleventh age found them establisht in those four principal seats Nice, Damascus, Antioch & Aleppo. The founders of these Sultanies had been kept behind Euphrates for some time. But in the tenth & Eleventh age they were let loose, they overflowed the Greek Empire, which made a part of the [Page 73] Roman Empire; they pusht on their Con­quests as far as Nice, the capital City of By­thinia; i.e. almost to the very Gates of Con­stantinople. They afflicted all the Coasts of the Mediterranean-Sea, Greece, Sicily and Italy; and at last they entirely destroyed the Empire of the Greeks, by the taking of Con­stantinople, which happened in the year 1452.

This is what is meant by these words, The four Angels were loosed to kill a third part of men.

The Turks are sent to destroy the Roman Empire.We must remember what hath been said in the explication of the first Trumpets, viz. that the third part in these Prophecies signifies the Roman Empire, because that took up about a third part of the World. The Turks are sent to kill the third part of men; i. e. to kill the men of the third part of the Earth, or of the Roman Empire, or of the fourth Monar­chy. The Locusts of the fore-going Trum­pet were sent, not to kill men, but to torment them for five moneths; because the Saracens and Arabians did only gnaw off the edges of the Roman Empire, and did not penetrate into its entrails. But the Turks pierced even into the very heart of the fourth Monarchy, and laid it desolate; and they have establisht their Em­pire in one of its capital Cities, viz. Constan­tinople.

They are sent to kill the Men of this third part of the World.

Indeed, never was there seen so horrible a [Page 74]Butchery of Men, and so great an Effusion of Blood, as that which the Turks have caused in their Irruptions, in attacking, or in defen­ding themselves in the Crusadoes. I am per­swaded, all the Conquerors together, since the beginning of the World, never shed so much Blood.

To Kill, signifies also a total Destruction: So that the Prophecy seems to signifie, that the Turks are sent of God entirely to destroy the Roman Empire. They have already destroyed the Eastern Branch of it, the seat whereof was at Constantinople; and there are some that con­jecture, that God designs them also to destroy the Western Branch, whose Seat at this day is at Rome; God only knows this. But tho the Turks should do no more than they have alrea­dy done, 'tis enough to fulfil the Prophecy, which saith,

That God sent them to kill the men of the third part of the Earth, i. e. of Europe.

And the number of the Army of the Horsmen was 200. Thousand Thousand.

The Turks certainly are originally Scythi­ans, Tartars and Nomades; people that had nothing but Horsmen in their Armies. The formidable Infantry of the Turks, which they call the Jannizaries, was not instituted till a­bout the year 1300, by Ottoman, the Foun­der of the Empire, which at this day posses­seth Constantinople, Before that, their chief strength was in Cavalry. The Prophet ma­keth it prodigious for its number. All the [Page 75]World knows the thing happen'd exactly ac­cording to the literal sense. He also describes them in a hideous manner.

They that sate on the Horses, v. 17. had Breastplates of Fire, and of Jacinth, and Brimstone.

That is to say, the heads of these Horsemen were like globes of fire, whence came forth flame and smoke. The heads of the horses were as the heads of Lions, & out of their mouths issued Fire, & Smoke, & Brimstone. This Fire, this Smoke, and this Brimstone, seem to be a description of Gun-powder, and its effects. And this may well signify, that the Turks should make their principal desolations in the Empire of the fourth Mo­narchy, after the invention of canons and fire-arms, whence come forth, lightnings, flames, sulphur & smoke; which indeed did come to pass.

These horses that vomit up flame & smoak, have also tails like unto Serpents, with which they do hurt, viz. in spreading their poison. And this is common to them with the Locusts of the fifth Trumpet. 'Tis the venom of the wicked Religion of Mahomet, which the Turks have established, & spread in all places where they have establisht their do­minion.

They that were not Killed by these plagues, yet repented not of the works of their hands, that they should not Worship Devills, & idols of Gold, & Silver, & Brass, & Stone, & Wood, which neither can see, nor hear, nor walk. Neither repented they of their Murders, nor [Page 76]of their Sorceries, nor of their Fornication, nor of their Thefts. This signifies to us, that the Periods of the sixth Trumpet, and the ravages of the Turks, is that of the corruption of the Church in the fourth Monarchy, & in the Antichristian Kingdom; a period, during which there reigned Idolatry, worshipping of Demons, or second Mediatory Gods, Images placed in the Temples & Oratories, depravation of manners, by Poisonings, Assassinations, Sodomies, Incests, Adulteries, and other impurities, Thefts, Robberies and Violent Dealings. And in truth, the Roman Church since the tenth Age, fell into such shameful Idolatry, and such horrible Corruption of Manners, that never was any thing like it seen in the History of the World. This point may be seen justified at large in our just Prejudices against Popery.

CHAP. VIII.

The Explication of the Tenth Chapter of the Revelation.

THe ninth Chapter ends the first part of the Revelation, and the tenth begins the second; wherin is what we seek after, viz. Antichrist, the time of his continuance, and the circumstances of his end.

This tenth Chapter is properly the preface to the second little book; We must explain it here before we proceed.

[Page 77] And I saw another mighty Angel come down from Heaven, clothed with a Cloud, v. 1. J. Christ appears a second time for a second vision. & a Rain-bow was upon his Head, & his Face was as it were the Sun, & his Feet as Pillars of Fire. 'Tis clear by this Pomp, that this Angel is Jesus Christ. They are very near the same colours, wherwith he was described in the first chapter of the book; his Countenance was like the Sun, & his Feet like unto fine Brass. This is an Argument, that here a new Prophecy begins, a second act of this great piece. 'Tis Jesus Christ, the Prophet of Prophets, that must cause these Visions to enter.

The diffe­renes between the first little book of the Re­velation, & the second. He had in his hand a little Book open: & he set his right Foot upon the Sea, & his left Foot on the Earth. See here a little book different from the first, which was given to the Lamb in the fifth chapter. Another argument, that 'tis a Revelation wholly new, of another order. The first book con­tained the Destinies of the Empire, and this contains the Destinies of the Church. The first book was Written without & within; by reason of the multitude of events that were to befall the fourth Monarchy, the adventures wherof God would foretel, until the coming of the fifth Monarchy; that is to say, the Kingdom of Jesus Christ. The first book was Sealed with seven seals. But this later one is a little book opened. 'Tis because the first part of the Revelation, which respects the destinies of the Empire, is incomparably more obscure, & more difficult to be under­stood [Page 78]than the second. The desti­nies of the Church are more Clearly predicted than those of the Em­pire. In this second part, which respects the destinies of the Church, Antichrist is very plainly seen, & all those things that must befall the Antichristian Em­pire. But the first part of the Revelation, which contains the destinies of the Empire, is so obscure, that hardly any thing of it is understood, tho at this day all the events are come to pass, & the prophecies fullfilled. Joseph Mede in my opinion is the first, that understood any thing of it. He set his right foot on the sea, & his left foot on the Earth. This signifies his Empire over the whole terrestrial Globe, composed of Earth and water; & it signifies also, that what he was about to fore-tell, respected all the men that dwell in the world. He set his right foot on the Sea. The Sea in respect to the land of Canaan was on the West; & this signifies, that the West should be the principal Theater of the Adventures of the Antichristian Em­pire, which he was going to describe.

And he cried with a loud voice as when a Lion roareth; v. 3. & when he had cried, seven Thunders uttered their voices. This roaring of a Lion was a presage, that that which he was about to predict, was terrible: As in truth nothing is more fatal to the Church, VVhat voices & thunders signify in the Reve­lation, especally in the second part. than the Empire of An­tichrist. Seven thunders uttered their voices. In this Book, Lightnings, Thunders, Voices always signify the words & oracles of God. The seven Thunders of this second little book, are exactly the seven Spirits of the former. [Page 79]For both the seven Spirits, & the seven Thunders signify the divine Oracles: Spirits, because of him that dictates them: Thunders, because of their efficacy, because they beat down to the ground, they astonish, & they shake: Seven, because of their perfection. When Jesus Christ by his roaring had given the presage of Future Events, the Oracles were given & pronounced concerning those Events.

And when the seven Thunders had uttered their Voices, v. 4. I was about to write, A sealed vision is an obscure vision. & I heard a voice from heaven saying unto me, seal up those things which the seven Thunders uttered, & write them not.

A Sealed Book, a Writing, a Word sealed, according to the Style of the Scripture, is a word that is not understood. 1s. 29.11. The Vision of all is, saith Esay, as a book that is sealed: that is to say, you shall not understand it. God saith to Daniel, seal up the vision, Dan. 8.26. for it shall be for many Days. And in another place, O Daniel, shut up the words, Dan 12.4. & seal the book, even to the time of the end; many shall run to & fro, & knowledg shall be encreased. That is to say, God will not have the Pro­phecies be understood till a certain time. In like manner the Prophecy that respected Antichrist, was Sealed up till an appointed time. For above ten whole ages nothing of It was understood, or so little, that 'tis to be reckon'd as nothing. And write them not: that is to say, do not express them in such [Page 80]terms, that in them the events may be read at least not very soon.

V. 5. And the Angel which I saw standing upon the Sea and upon the Earth, lifted up his Hand to Heaven.

V. 6. And sware by him that liveth forever and ever; who created Heaven, and the things that therein are; and the Earth, and the things that therein are; and the Sea, and the things which are therein, That there should be Time no longer.

V. 7 But in the days of the Voice of the seventh Angle, when he shall begin to sound, the My­stery of God should be finisht, as he hath declared to his Servants the Prophets.

VVhen the last Trum­per must sound.The Voice of the seventh Trumpet is that which must sound at the moment of the last Fall of the Antichristian Empire, when Pope­ry shall be destroyed: Then all the Nations shall turn unto God, to make up the King­dom of Jesus Christ, that is yet to come; as appears by these words:

The seventh Angel sounded, Ch. 11.15. and there were great Voices in Heaven, saying, The Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall reign for­ever and ever.

Here our Angel swears, that in that time, that is to say, when the Kingdoms shall be re­duced to Jesus Christ, Time shall be no longer. Time in this place is not opposed to Eternity, as if the Angel would say, that then the World shall end, and Eternity begin; but his mean­ing [Page 81]is, that the times afforded to Antichrist shall be ended, & shall be no more. It must be remembred, that the Holy Spirit, as well by the mouth of Daniel as by that of St. John, assigns to Antichrist a time, times, & half a time. This shall be no more. There shall not be neither time, nor times, nor half a time for Antichrist. Time shall be no more for his reign, it shall be the time of his total destruction.

Then the mystery of God shall be finisht, as he hath declared to his servants the Prophets: viz. The mystery of this glorious reign of Jesus Christ on the Earth, which hath been foretold by all the Prophets in so magnificent a manner, as we shall shew in the process of this work, & which Daniel saw so clearly, as to mark the time & circumstances of it.

And the voice, which I heard from heaven, v. 8, spake to me again, & said, Go & take the little book, which is open in the hand of the Angel, which standeth upon the sea & upon the Earth.

And I went unto the Angel, v. 9, & said unto him, give me the little book. And he said unto me, take it, & eat it up, & it shall make thy belly bitter, but it shall be in thy mouth sweet as Honey.

The voice which he heard from Heaven, is the same as spoke to him in the beginning of the book; I was in the Spirit on the Lord's day, & heard behind me a great voice as of a Trumpet, saying, I am Alpha & Omega, the First & the Last. And this also shews, that [Page 82]this here is a new prophecy, & not the con­tinuation of the first. For the same voice of God the Father, that began the First Reve­lation, returns & begins the second; as the same Jesus Christ also appears again a second time. Saint John receives the book from the hand of the Angel, that is to say, of Je­sus Christ, because 'tis he that sends the Prophets, & that inspires them by his Spirit. This little book is Saveet in Saint John's Mouth, because the Spirit of prophecy & the glory of being the mouth of God from heaven, pleases the inclination of men that love honour. But this little book Made his belly bitter, because that after having reflected on the events which he was about to fore-tell, after having digested & consider'd them in his own breast, he found them so dreadful, that they filled his soul with sorrow.

And he said unto me, v. 11. thou must prophecy again before many people, & nations, & tongues, & Kings.

These words do no longer leave any cause of doubting, whether this be a new prophecy, & not a continuation of the First. Thou must make a Second Prophecy to Kings, People & Nations; & wheras what thou hast prophecied to them, respected their Temporal state; for the future that which thou shalt foretell them, respects their Spiri­tual state & the things of Religion.

CHAP. IX.

A short System of all the Events of the Church which are noted in the Apocalypse; & first of all, an Epitome of the Chronology.

The histo­ry of the Church is not to be found but in the last eleven Chapters of the Apoca­lypse.WE must not seek for the History of the Church in the First Nine chapters of the Apocalypse. Joseph Mede is the first that hath discover'd, that the Apocalypse consists of two bodies of Revelations, meant by two Books; the first of which we find in the beginning of the fifth Chapter, v. 1. And I saw in the right hand of him that sate on the throne, a book written within, & on the back side, sealed with seven seals. The other we find in the 10. Chap. v. 2. And he had in his hand a little book open, & he set his right foot upon the sea, & his left foot on the Earth. It is plain that these two Books are two bodies of Revelations, perfect in their kind, & different each from the other; that both the one & the other run through all, & reach to all the times from the beginning of the Revelation of St. John, even to the end of the World. One cannot imagine any thing more reasonable than this, that the First Book contains the destinies of the World, the Empire, & the Church also, in respect to her Temporal, & as far as she is a part of the World. The Second Book contains the destinies of the Church properly taken as a Church, & distinguisht from the [Page 84]societies of the World. This is a much better notion than that of Mr. de Launay, who tells us, that the first book contains the History of the Church, & the second that of the Gospel. What can be the adventures of the Gospell distinct from those of the Church? How can those Prophecies that respect the Establishment & the ruin of Antichrist be applied to the book of the Gospel, unless it be in a very indirect manner? For these events do directly respect the Church & not the book of the Holy Scriptures.

That which God saith to St. John, after he had caused him to swallow the little book of the 10 th. v. 11. Chapter, Thou must prophesy again before many Peoples, & Nations, & Tongues, & Kings. These words, I say, do plainly shew, that this is a Prophecy wholly new, which doth begin, and pass over again all the periods of time. This being so, that is to say, the first book included in the 5. 6. 7. 8. and 9 th. Chapters, containing the destinies of the Roman Empire, and the various changes that were to befall it even to the time of its utter ruin by the revolt of the ton Kings, it is evident that they are greatly mistaken, that endeavour to find the Pope and Anti-christ in the Star of the 8 th. Chapter called Wormwood.

It is true, that in the 7 th. Ch. we find, the vision of the 144. thousand persons that were Sealed, who do belong to the History of the Church. For these are they that have not defiled their garments with the Idolatries [Page 85]of Antichrist, nor partaken of his fornica­tions. These are the same with the two Witnesses of the 11 th. Chapter, that prophesy clothed in sack-cloth for 1260 days, during the reign of Anti-Christ & Babylon. The H. Ghost hath placed these 144 thousand Sealed persons in the destinies of the Empire, immediatly after the opening the first six seals, & before the opening of the seventh, because the seventh Seal was to be sub­divided into seven Trumpets, which do reach even to the end of Antichrist's Em­pire: Trumpets that were to contain the horrible corruption of the Church, the Birth and Progress of her Idolatries. It was therfore very reasonable to take notice of those whom God intended to exempt from those corruptions, before the opening of the seventh Seal, which was to bring so many evills on the Church, as well as upon the World.

This in my opinion being certain, that the destinies of the Church do not begin be­fore the 11 th. Chapter, & are prosecuted even to the end, it will be necessary to consider the Chronology & the History of these twelve Chapters, from the 10 th. to the 22 th. & the last.

As for the Chronology, St. Iohn begins his Prophecy concerning the Church, either from the beginning of the Christian Aera, The Chru­stian Church in the Apo­calypse must be di­vided into three Periods. i.e. from the birth of the Saviour of the World; or at least from the time in which he prophecied, which was in the reign of Trajan. This duration of the Church from Jesus Christ's time is divided [Page 86]into three general Periods. The First is that of the Christian Church in the four first Ages, which were those of her purity; the second is that of her Corruption, Idolatries & An­tichristianism, that was to endure 1260 years, at the conclusion whereof an end must be put to the Babylonish Empire. The third Period contains the reign of a thousand years, during which the Church must have peace, & after which must follow the last judgment.

The first of these Periods is the shortest, not lasting above 3 or 400 years. And ther­fore St. Iohn doth not stay much upon it. This is the Period which he describes in a few words in the beginning of the 11 th. Ch. And there was given to me a reed like a rod, & the Angel stood, saying, rise & measure the temple of God, & the Altar, & them that worship therin. But the court which is without the Temple, leave out, & measure it not, for it is given to the Gentiles, & the holy city shall they tread under foot forty & two Months. All the world is agreed, that the Temple built by Solomon according to the orders of God, was an Emblem of the Church. This Temple had two Courts, an inward and an outward one. Here the H. Ghost repre­sents the whole duration of the Christian Church by the extent of this Temple and its Courts. Nothing is more proper to shadow forth the extent of time than the extent of place. This inward Court that was measured by St. John, together with the Altar & them that worship therin, is the first Period of [Page 87]the Church, the Ages which we call the happy times of the Church which reach to the end of the fourth Age, about 360 or 380 Years. The rest of the Christian Churches duration till the reign of the 1000 years is shadowed forth by the outward Court, The in­ward court is an Em­blem of the pure Church, & the out ward court an Emblem of the cor­rupted Church. which God leaves to the Gentiles to tread under food 42 Monthes. This is the Christian Church turn'd Pagan by the admission of secondary Deities, mediating Spirits, & Images. Here is one thing that deserves to be carefully taken notice of: between the duration of the Church in its purity and in its corruption, there is exactly the very same proportion as there between the greatness & the extent of the inward Court & the outward one. Those that have taken the pains to compute the extent of these two Courts according to that description of them, that we meet with in the Iewish Authors, both sacred & prophanc, find that the proportion of the inward Court to that without, V. Villal-pand. in Ezech. is the same with that of one to three & a half. Now there is the very same proportion between the duration of the Church in its corruption & in its purity. The corrupt Church lasts 42. Months, that is three years & a Half: according to which the Church in its purity must not have lasted above one prophetique year, which contains 360 Days, that is to say 360 Years. Indeed the Church did continue in its purity just so long. About the year 360 the unhappy su­perstions about Reliques, & the invocation of Saints began to creep into the Church; which [Page 88]quickly degenerated into Idolatry. Thus the reign of Anti-Christian Idolatry hath lasted three times & a half, hath l [...]sted as long as the reign of pure Christianity. This is the outward Court, that is left out, & trodden under foot by the Gentiles, & prophaned by Idolatry, & which nevertheless is called the Holy City; because there God did preserve his elect: And they shall tread under foot the Holy City for 42. Months.

'Tis chiefly upon this Period of 42 Months that the Prophecies of the Apocalypse do turn: & 'tis necessary to observe in this place, that during this Period several things fall out that are co-temporary. For this Period is often­times repeated, & its characters are often affixed to diverss subjects; to the Woman that dies hid in the Des [...]rt, to the Gentiles that are to tread down the Court; to the two Witnesses that are to Prophecy clothed in sack-cloth, to the Dragon & to the Beast, to whom it is given to exercise his power for 42 months. These are not different Periods that must be fastned one to the end of the other. These are different Events, or the very same events presented under different ideas, which must be accomplisht in the same Period. For the right understanding therfore of the Chronology of the Apocalypse; it is necessary to know what events & things are co-temporary. As thus:

  • Many things in the Apoca­lypse co-temporary.
    I. The Court which is to be trodden down by the Gentiles for the space of Forty Two Months, Rev. 11.2.
  • [Page 89] II. The Woman, to whom are given two great Wings of an Eagle, to save her self in the Wilderness, where she is fed 1260 dayes, a time, and times, and half a time; i. e. one year, two years, and half a year; which make three years and a half, or forty two months. This is what is said Rev. 12.6, 14.
  • III. The two Witnesses, that must prophesie, clothed in Sackcloth for 1260 days, Rey. 11.13. 1260 days make just forty two months, or three years and a half.
  • IV. The Beast with seven Heads and ten Horns,
    Rey. 13.1, 0.
    to whom Power is given to fulfil forty two months: But we must observe, that these 42 months are affixed only to the seventh head of the Beast, which is that of Antichrist: the whole entire Roman Empire is signified by that Beast with seven Heads and ten Horns. The last Head is that of Antichrist, which alone must last as long as the other six. The Roman Empire under Kings, Consuls, Decemvires, Tribunes of the People, perpetual Dictators and Emperors, lasted about 1250 years, a little more or less. The seventh Head of the Roman Emp [...]re is Antichrist, and he is to continue 1260 days. 'Tis evident, that we must assign the duration of forty two months to the se­venth Head, because 'tis to that we must affix the ten Horns, that signifie ten Kings; and 'tis to Antichrist that Daniel assigns for his duration a Time, Times, and Half a Time. All the World acknowledges, that he means Anti­christ by the little Horn, that grows in the midst of the ten, and that subdues three of them. [Page 90] He shall speak great words against the Most High, C. 7. v. 25. and shall wear out the Saints of the Most High, and they shall be given into his hand, until a time, and times, and the dividing of time. We have already observed, that this signifies one year, two years, and half a year. This is the duration of the Kingdom of Antichrist; 'tis also the duration of the seventh Head of the Roman Empire; and this is what they ought to take particular notice of, that make a scruple to grant, that these forty two months express the duration of the whole Beast with seven Heads and ten Horns.
  • V. In like manner the second Beast of the 13th chap. of the Revel. that hath but Two Horns, like to those of a Lamb, and that spake like the Dragon, is also of the same duration; i. e. it must be found in the space of 42 months.
  • VI. The Whore also of the 17th chap. sit­ting upon the scarlet-coloured Beast, reigns in this Period of forty two months, 1260 days, or three years and a half. She sits upon the Beast, i. e. on the first Beast, that had seven Heads and ten Horns, and lasts as long as the 7th Head.
  • VII. Lastly, The 144 Thousand sealed persons, that appear in the 7th chapter, and are mention'd frequently afterwards, are also co-temporary with the Beast, and the Court trodden down by the Nations: for they are no other than the two Witnesses, that prophesie clothed in Sackcloth for 1260 days, whilst the outward Court is trodden under foot by the Gentiles; & they are no other than the Woman that remains in the Wilderness, and [Page 91]is nourished there for a time and times and half a time, while the red Dragon makes war with the saints.

The seventh seal, con­tains under it the seven Trumpets.For the understanding this Chronology of the Apocalypse, it must also be known, that the seventh Seal which is open'd in the be­ginning of the 8 th. Ch. contains under it the seven Trumpets, & that the seven Trumpets reach to the end of the second Period, which is the Empire of Antichrist, & even to the reign of Christ inclusively: That is to say, to the very end of the World. For at the sounding of the last Trumpet, C. 11.15. there were great voices in Heaven, saying, the Kingdomes of the World are become the Kingdomes of our Lord & of his Christ, & he shall reign for ever and ever. And the seven Trumpets begin about the time of the fall of the Roman Empire under the Christian Emperors. C. 8.7. Upon the sounding of the First Trumpet, there followed hail & fire mingled with blood, & they were cast upon the Earth, & the third part of the Trees were burnt up. These are plainly the numberless Northern Armies of the Vandals, Goths, & Hunn's, who in the reign of Honorius begun to make dreadfull havock throughout the whole extent of the Roman Empire, which is here meant by the Third part, because the Roman Empire in truth did contain very near a third part of the World. And so the duration of the six Trum­pets even to the seventh exclusively, is also very near co-temporary with the 42 Months [Page 92]of the reign of the Beast & the Court trod­den under foot by the Gentiles.

The seven Vialls are contained under the sixth Trum­pet.It must also be observed that the seven Vialls of the wrath of God are co-temporary with the sixth Trumpet, & do divide it even to the sounding of the seventh. The duration of the Kingdom of Antichrist, which is 1260 Years, is divided into two other Periods. The first is that of the birth, growth, & progress of the Babylonish Empire to its per­fection. And this Period reacheth to the tenth Century, i. e. it lasts between 5 and 600 Years. The second Period is from the tenth Century to the end of Antichrist's reign. Now the seven Vials of the 16 th. Chap. of the Revelation are the steps by which this Babylonish Empire passes, to come to her ruin. So these seven Vials are not co-temporary neither with the seven Seals, nor with the seven Trumpets, as some have imagin'd; They are co-temporary only with the sixth, the effect of which begins about the tenth Cen­tury.

The Chronology of the third general Period of the Church, which is that of the 1000 Years, hath no difficulty in it that needs a resolution. We need only to observe that these five things are co-temporary in the third Period.

  • Five things cotempo­rary in the Period of the reign of the thousand years.
    I. The reign of the Saints for a 1000 Years. Rev. 20.4.
  • II. The Dragon that is bound, & whose power is broken. Rev. 20.2, 3.
  • [Page 93] III. The New Jerusalem, the description wherof we have Rev. 21. & 22. Chapters.
  • IV. The company of Saints that are clothed in white garments, & who carry Palms in their hands, singing this song, Sal­vation to our God that sits upon the throne,
    Rev. 7.10. Rev. 7.17.
    & unto the Lamb; and of whom it is said, they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat; the Lamb shall feed them; & shall lead them unto living fountains of waters. For these are not the 144 thousand Sealed persons, spo­ken of in the beginning [...]f the 7 th. Chap. St. John saith expressely After this,
    v. 9.
    i. e. after these 144 thousand sealed persons, I beheld, & lo a great multitude, which no man could number, of all nations, & kindreds, & people, & tongues stood before the throne, & before the Lamb, &c. This plainly shews, that these are not the persons that were Sealed; For they might easily be numbred, because they were not above 144 thousand; wheras these here spoken of are innumerable. In truth these are the same that are spoken of in the 20 th. of the Revel. who are there called the souls of them that were beheaded for the witness of Iesus, & for the word of God; & here they are called, they which came out of great tri­bulation, C. 7.14. & have washed their robes, & made them white in the blood of the Lamb. They are therfore co-temporary with the reign of Christ for a 1000 Years, as the 144 thousand that were sealed are co-temporary with the reign of Babylon for 1260 Days.
  • [Page 94] V. The fifth and last thing co-temporary is the duration of the seventh Trumpet. And the seventh Angel sounded with a Trumpet, & there were great voices in heaven,
    Rev. 11.15.
    saying, the Kingdoms of this world are become the Kingdoms of the Lord. For at the sound of the Last Trumpet, the last blow must be given to the Babylonish Empire, & at the same time shall begin the reign of Iesus Christ, to which is assign'd a Period of 1000 Years. And the influence of this seventh and last Trumpet must reach even to the end of the World.

Thus you have the Chronology of the twelve last Chapters of the Revelation. We proceed to consider the History.

CHAP. X.

A short System of the Events foretold in the Revelation concerning the Church, as to the Historical part.

A short explana­tion of the 11th. Chap.IN the 11 th. Ch. where the Destinies of the Church do begin, the H. Ghost in the first place gives us an abridgment of these Destinies & Events; & nothing is more methodical than that, First to give a general Idea of those things, that are afterwards more particularly to be explained. So this Chapter from the 2 d. v. to the end contains a short History of the 1260 Years of Antichrist's reign, & of the 1000 Years of Christ's reign; [Page 95]as in the first verse he had described the first Period of 360 Years, as we just now observed in the foregoing Chapter. This reign of Antichrist is here described by this Paganism that was to tread under foot the Holy City for 42 Months. v. 2. The afflictions of the Church & its perpetuall subsistence in the midst of those afflictions during this reign of An­tichrist, are signified by the two Witnesses clothed in sack-cloth. A great persecution, that must befall the Church at the end of these 1260 Years of Antichrist's reign, v. 3. is there also predicted. The total suppression of the profession of the truth by that perse­cution is signified by the death of these two Witnesses, v. 7. who must remain dead in the ter­ritories of Babylon the great for three prophe­tical days and a half, i. e. three Years & a half. We shall see afterwards what that means, & where we must place this great event. At the end of three years & a half these two Witnesses, i. e. the publique profession of the truth, shall rise again, and be gloriously reesta­blisht. For the H. Ghost saith, that the two Witnesses shall ascend again up into Heaven. i. e. shall be exalted & glorified upon the Earth. In the same time the tenth part of the City shall fall, v. 13. i. e. one of those ten Kings that gave their power to the Beast, shall revolt from him. And a little after, the seventh Trumpet shall sound, which will give the last blow to the Babylonish Empire. v. 15. After which the Reign of the Saints shall commence, which shall continue to the end of the World. [Page 96]This is the Epitome of the whole History of the Church, & the sense of the 11 th. Chapter.

After this general idea of the History of the Church, Ch. 12. & its expli­cation. the Prophet enters upon the par­ticulars. In the 12 th. Ch. God shews him the vision of the Woman that was with child, & deliver'd of a Son, & persecuted by the Red Dragon, who fain would devour the Child of the Woman. Afterwards there is a battle fought by Michael & his Angells, against the Dragon. The Dragon is overcome and cast to the Earth; but as much overcome as he was, he ceaseth not to persecute the Woman. She is forced to escape into the Wilderness, where she is nourisht 1260 Days. The Dra­gon not being able to reach her, vomited out a flood after her; but the Earth open'd, & swallow'd up the flood, & saved the Woman. This Woman is the Apostolical Church; this Child of which she is deliver'd, is pure & holy Christianity. The Dragon is the Devil, who by the authority of the Roman Empire, would devour & extinguish Christianity in its birth. Michael & his Angells are Jesus Christ & his Ministers celestial as well as terrestrial. The combat of the Red Dragon & Michael is the combat of 300 Years that was between God & the Devil, during the ten persecutions of the Roman Heathen Emperours; The Devil endeavouring on one hand to destroy the Christian Church by the cruelty of the Emperours; & God on the other hand defen­ding it by his Martyrs, & Teachers. The [Page 97]victory gotten over the Red Dragon is the casting down of Heathenism, which falls to the Earth & is cast from Heaven i. e. 'tis tumbled down from the throne by Constantine & his successors to the reign of Theodosius. The great flood which the Red Dragon casts after the Woman, when he was thrown down on the Earth, is those inundations of Heresies, that Arrianism, that cover'd the Christian World immediatly after the fall of Heathenism under Constantine. The Earth swallowed up this flood in favour of the Woman; these Heresies were destroyed & swal­lowed up as in a moment, & the Church re­mained deliver'd from them by a kind of mira­cle. But the Dragon doth not yield for all that, but goes to make war with the remnant of the seed of the Woman, v. 17. i. e. he endeavours to cause to be brought forth an Antichristian Empire for the ruin of the Church; the thing which he will further explain in the following Chapter. We have therfore in this the History of the Church to the end of the fourth Century, or the beginning of the fifth. For it is in the space of these 400 Years that the Apostolique Church did bring forth Christianity, that Christianity was persecuted by the Emperours, that J. Christ did miraculously preserve it, that it remained victo­rious under Constantine, that the Church was almost ruin'd by Arrianism, & that she saw her self happily deliver'd from it.

St. John spends but one Chapter about the first Period of the Church of 400 Years, because the great events were design'd to be in the following Periods.

The 13 th. C. 13.1, 2, 3. &c. Chapter according to the most exact rules of method begins where the 12 th. ended. [Page 98]We have in the 13 th. Chapter the birth of the Babylonish Empire, An Epi­tome of the Histo­ry foretold in the 13th. Ch. which is grafted on the Ro­man Empire: this is the first Beast that ariseth out of the Sea, having seven Heads & ten Horns; the seventh of these Heads is laden with ten Horns, each of which is adorned with a Crown, to sig­nify that these were so many Kings. These ten Kings are the continuation of the Roman Empire under the seventh Head, which is that of An­tichrist. These ten Kings are subject to this seventh Head, & together with it compose one Empire. A second Beast arises out of the Earth; it is the same Empire & the same Beast, or rather 'tis the seventh Head of the first Beast. This Empire of Antichrist, that was represented in the first vision as one of the Heads, is represented in the second vision as a new Beast; because it is the ancient Empire of Rome, & yet nevertheless 'tis a New one. 'Tis the continuation of the Roman Empire, having the same seat, viz. the City of Rome, & extending it self very near over the very self­same Provinces. It is a New Empire, because it is in another form, & under another name, & is called the Empire of the Church, & an Ec­clesiastical Empire. These two Beasts therfore fill up but one & the same Period, in which the Head of the Emperors, that was mortally wounded, is healed again by Antichrist, in which Period ways of worshipping and doctrines full of im­piety & blasphemy are advanced in the Church. In which Period the Saints are overcome, & the Truth is buried; in which all the inhabitants of the Earth worship the Beast, & submit them­selves to the Babylonish Empire; in which An­tichrist, whose name contains the Number 666. makes an image of the first Roman Empire, & [Page 99]causeth it to be worshipped; lastly, in which all liberty to buy, & sell, & live is taken away, unless men will bear the Image of the Beast. All this is the History of the 1260 Years, that begin about the time that the 400 Years of the first Period do end. This is according to the rules of Hi­story.

A short explication of the 14th. Chap.The 14 th. Ch. begins also where the 13 th. ends. It contains the Prophecy of the fall of that Babylonish Empire represented by the two Beasts, of the 13 th. Chap. 'Tis no longer a Beast with seven Heads & ten Horns; 'tis no longer the Beast with two Horns; 'tis Spiritual Babylon. But this Babylon is the very same thing as the first & the second Beast. She is fallen, v. 8. she is fallen, Babylon that great City, because she hath made the nations drunk with the wine of her for­nication.

The seven foregoing verses are a preparation for this great fall; & the following ones to the end of the Chapter are a description of the ruin of Babel. The Man that sits on the white cloud, v. 14. is Jesus Christ. The sickle that is put in first among the corn to mow it down, and afterwards into the vintage to cut down the grapes, are the two degrees of Babylons fall, which we shall af­terwards explain. This is the Analysis of the 14 th. Chap.

The H. Ghost thought it not enough to have foretold the fall of the Babylonish Empire in ge­neral, Chap. 15. he will also instruct us in the steps by which it must pass in falling. And as this is a great affair, the vision of the 15 th. Chapter is employed to prepare mens Spirits for it. The seven Vialls of the wrath and vengeance of God, that must overwhelm the Babylonish Empire, are distributed [Page 100]to seven distinct Angels, to pour them out at diffe­rent times.

The 16. Chap. contains the pouring forth of these Vialls, Chap. 16. which are the several punishments by which the Empire of the Beast is afflicted, till it be entirely brought to nothing. And these seven Vials contain all the time of the fall of the Babylonish Empire: Of this we will treat in a particular Chapter by it self afterwards. It is enough to know that this Chapter leads the afflicted Church to the very point of her delive­rance. And thus you have the whole History of the Church during the 1260 Years.

But because these things had been expressed in figurative terms, Chap. 17. and prophetical symbols of Beasis, Horns, Harvest, Vintage & Vialls, God will explain these things in terms less figurative & more intelligible. Therfore the 17 th. Ch. is spent in explaining the Visions of the two Beasis, to give us to understand, that the Beasis signify an Empire, that the ten Horus are ten Kings; that these ten Kings out of weakness and complaisance would give their power to the Beast, and that at last they would ruin him, & take away that power they had formerly given him.

As in the 17 th. Ch. the H. Ghost declares the establishment & the progress of the Babylonish Empire in a more clear and less figurative manner than he had done in the 13 th. Chap. in the like manner in the 18 th. Chap. he gives us the particu­lars of the ruin of this Babylon, Chap. 18. more largely & more clearly; more largely I say, & more clearly than he had done in the 14 th. Chap. This hath no need of proof. In the process of this discourse we shall explain the circumstances of this fall.

[Page 101] The 19 th. Chap. is as it were a recapitulation of all that respects the ruin of Babylon. Chap. 19. Therin J. Christ appears riding on a White horse, is called the faithful, and true, & the Word of God. He assembles all his forces, & the Babylonish Em­pire assembles all its forces; the fight begins, the Beast and the false Prophet, i.e. the Antichristian Empire and Antichrist that is the head, are taken and utterly destroyed. 'Tis the same thing we met with before in the 14. Chap. at the end of the 16. at the end of the 17. and throughout the whole 18. Chap. The frequent repetition of the same thing is to note the certainty of it.

The three following Chapters, viz. the 20, 21 and 22. contain the History of the third & last general Period of the duration of Christianity. It is the reign of J. Christ upon Earth. The mat­ters contained in the 20 Chapter are so remar­kable, that they deserve a particular attention. But seeing that hereafter we shall have occasion carefully to examin them, it is not necessary to stay about them at present.

So much suffices for a general Idea both of the Chronology & of the History, of the twelve last Chapters of the Revelation, which contain the destinies of the Church.

CHAP. XI.

Several things, that all are agreed on, in reference to Antichrist, which will serve to clear up those wherin we are not agreed.

WE seek First the Character of the Babylonish Empire; 2dly, the time of its duration; [Page 102] 3dly, Its Establishment & end; 4thly, What must happen after its ruin. The two first points respect what is past or present, & shall be the subject of the first part of this work. About the first of these four things there is no controversy among the Orthodox. But there is a great dispute about it between the Papists & the true Church. How­ever we have one great advantage for the de­termining this controversy, viz. there are some certain principles in which both sides do agree. In controversies where men are agreed in nothing, but where every thing must be proved, it is very hard to determin any thing. But where men are agreed in many things, ordinarily those things which they are agreed in, serve for the clearing up of those things wherin they are not agreed. I think it best therfore before we enter upon the Characters of the Babylonish Empire, to consider those things wherin the Papists as to this matter do agree with the true Catholicks.

All agree that the little horn in the 7th. of Dan. is Antichrist. 1 st. We are agreed about almost ll the places, whence we are to draw the pourtraiture of An­tichrist and his Empire. 'Tis confessed, that the Little horn in the 7 th. Chap. of Daniel is Anti­christ; that 'tis of him that the Prophet speaks. I considered the horns, Dan. 7.8. and behold there came up among them another little horn, before whom three of the first horns were pluckt up by the roots; and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. v. 24, 25. The ten Horns out of this Kingdom are ten Kings that shall arise, and another shall rise after them, and he shall be diverse from the first, and he shall subdue three Kings. And he shall speak great words against the most High, and shall wear out the saints of the most high, and think to change times and laws; & [Page 103]they shall be given into his hand for a time, and times, and half a time.

We are agreed that the First Beast in the 13 th of the Revel. is the same with the fourth Beast in the 7 th. Chapt. of Daniel, The two Beasts of Rev. 13. are Anti­christ. and that both the one and the other signify the Roman Empire. 'Tis acknowledged, that the ten Kings that must be born of this Beast, which are represented by the ten Horns of the fourth Beast in Daniel, and of the first Beast in the 13 th. of the Reve­lation, are the ten Kings, which in the time of Antichrist are to divide the Roman Empire among them, and give their power to Antichrist.

'Tis confest, that the little Horn, i.e. Anti­christ, must be grafted on the Roman Empire, enter into its place, and the last that shall possess the Roman Empire. Antichrist, saith Bellarmin, Bellarm. part. 1. c. 3. sect. 15. Res­pondeo priorem &c. shall be the last head of the wicked, and the last King that shall possess the Roman Empire, but yet without the name of a Roman Emperour.

The same Author in the very same place con­fesses, that the head of the first Beast, which received the deadly wound in the 13 th. Ch. of the Revelation is Antichrist. This miracle of a feigned Resurrection, saith he, must be attributed to Antichrist, in the opinion of Primasius, Beda, and Haymo, and many others whom he names.

We are agreed, that the two Beasts of the 13 th. of the Revelation do both of them signify the Antichristian Empire. Bellarm. ubi Supra. According to the opinion of Rupert. The second Beast in the Revelation signifies the very same Antichrist. For Antichrist is re­presented by two Beasts; by the one, his royal po­wer and tyranny, by which he will offer violence to men, is represented. And by the other, his magical power and crafty tricks, by which he will [Page 104]seduce them. But according to Richard, and Anselm, and many others, the second beast signi­fies the Preachers of Antichrist. Thus it agrees to the Babylonish Empire to be the seventh head of the Roman Empire, however without bearing the name of a Roman Emperour; to be a head wounded unto death, and raised up again; to have ten Horns on its Head, ten Kings for its subjects; to have a false Prophet with two Horns like those of a Lamb, which causes the image of the Beast to be worshipped, whose name contains the Num­ber 666, and who makes all those that he causeth to submit to hi Empire to bear his mark in their foreheads.

We are agreed that a time, times, and half. a time, the 42 Months, the 1260. days do denote the time of the duration of the Antichristian Empire; and that all that while the Church must be afflicted, beaten down, obscured, as it were hidden & swallowed up by persecution.

'Tis acknowledged that the great Whore in the 17 th. of the Revel. and the city with seven Moun­tains, is Rome. Some would have it be Rome Pagan, The Papists are forced to confess that Baby­lon in the Revel. is Rome. but others shewing either more knowledg or more sincerity, do confess that Rome in the 14 th. and the 17 th. Ch. of the Revelation is not Rome Pagan, but of Christian become Anti­christian. Estius and some others go a little fur­ther, and are forced to acknowledg, that Rome must be the seat of Antichrist. Others, as Ribera, Viega, Cornelius a Lapide, retaining the com­mon hypothesis among the Papists, viz. that Je­rusalem must be the seat of Antichrist, are how­ever forced to confess that Babylon in the Re­velation is the city of Rome, wherat the end of the times an Idolatrous Empire, persecutor of [Page 105]the Church, and Enemy of God must arise; who (say they) shall join himself to the Empire of Antichrist, when he shall be come. Cornelius a Lapide confesses, that the Waters on which the great Whore sits, signify all the Nations and people which Rome shall command over, who shall agree together in their subjection, and in the vanity and idolatry of Rome as their lady and the mistress of the universe, i.e. Rome become Idolatrous after having been Christian.

We do agree that the Prophecies of the Eighth & the eleventh of Daniel, Tis agreed that what is said of Antiochus agrees also to Anti­christ. that literally respect Antiochus Epiphanes, & the cruel persecution that he raised against the Church of the Jews, be­long also to Antichrist; so that Antichrist is that King that shall do according to his will, & shall exalt himself, & magnify himself above every God, Dan. 11.36, 37, 38. & shall speak marvellous things against the God of Gods, & shall prosper till the indignation be ac­complisht. Neither shall he regard the God of his Fathers, nor the desire of women, nor regard any God, for he shall magnify himself above all. But in his Estate shaell he honour the God of forces, & a God whom his Fathers knew not, shall he honour, with gold & with silver & with precious stones & pleasant things: v. 41. He shall enter also into the glorious Land, and many shall be overthrown, &c.

We are agreed, that it is he of whom St. Paul speaks in the 2d. Chap. of his second Epistle to the Tessalonians, & consequently that he is that man of sin that was to be revealed, when he that then did let, i.e. the Roman Empire, should cease to hinder; that 'tis he that is to sit in the Temple of God, as if he were God, whose Reli­gion is to be a Mystery of iniquity, & who is to lift up himself above all that is called God. [Page 106]'Tis confest that the Antichristian Kingdom is to be a temporal Kingdom at the bottom, whatever it may be as to outward appearance. 'Tis agreed that he shall establish this Empire two ways, the first is by sword & violence, the second by cheating & seducing. 'Tis acknowledg'd that he shall be a great Persecutor of the Church.

Lastly, 'tis confest, all this must come to pass in that Period which the H. Scripture calls the later times. 'Tis acknowledged that the 11 th. Ch. of the Revelation contains an Epitome of the History of Antichrist, that is is he that is to tread under foot & prophane the Holy City for 42 Months, & afflict the two Witnesses that shall prophesy clothed in sack-cloth for 1260 Days; & that he is to kill the two Witnesses, which are to remain dead on the places of the Great City three Days & a half, after which they shall rise again. It appears by this account of the points wherin the Papists are agreed to, that we are all of the same mind first, as to all those places whence the main strokes of Antichrists picture are to be taken; and se­condly, as to almost all the main strokes of which this Picture is to be composed. It will appear afterwards, that these truths wherin our enemies are agreed with us, do quite overthrow those things wherin they differ from us.

CHAP. XII.

The Characters of Antichrist, which we are not agreed about. The false Antichrist of the Papists.

THe things in which we are not agreed, are the false Characters of Antichrist, which the Papists endeavour to establish, with a design to hinder our sight of the true Characters of him and to obscure them. The false Characters are these:

  • I. That Antichrist must be only one single Man, and not a succession of Kings and Tyrants.
  • II. That the duration of his Kingdom is to be only three Natural years and a half, and not three Prophetical years and half, which make up 1260 years.
  • III. That he must style himself the Messiah, and that the Jews must look upon him as such.
  • IV. That his Seat shall be Jerusalem, that he shall rebuild the Temple there; and that he shall re-establish the Mosaical Service.
  • V. According to Bellarmine, & Cotton the Jesuite, he is not to be an Idolater. For he is not to worship any Idol, but shall worship the Devil in secret.
  • VI. He is to be of the Tribe of Dan, of an obscure place, and to raise himself by Arms.
  • VII. He is to deny the coming of Christ in the flesh.
  • VIII. He shall do nothing in the name of Christ.
  • IX. He shall abolish the sacrifice of the Mass.
  • [Page 108] X. He shall compel the Christians to renounce their Baptism.
  • XI. He is to overcome three Kings, the King of Lybia, of Egypt and Ethiopia.
  • XII. He shall cause sire to come down from Heaven, and feign himself to be dead, to counter­feit a resurrection.
  • XIII. He is to hate Idols.
  • XIV. He is to conquer the whole Worldy by Arms.
  • XV. Enoch and Elias shall be the two wit­nesses of the eleventh of the Revelation, that shall be sent against him.
  • XVI. He is to kill the two witnesses, Enoch and Elias.
  • XVII. These two witnesses must rise again, after they have lain dead three days and a half.
  • XVIII. He is to possess all sorts of Treasures.
  • XIX. He shall not only call himself God, but the only God.
  • XX. He is not to come, till the Roman Ger­man Empire be destroyed.
  • XXI. His coming is not to be till just at the end of the World; he shall be defeated five and fourty days before the end of it.
  • XXII. Before he comes, the Gospel must have been generally preached in all parts of the World.
  • XXIII. He is to be a Magician.

Of these 23. Arti­cles, there are not a­bove four or five of any impor­tance.It would be very tedious to confute all these false characters; and it would be a work more unprofitable than long. There is a very small parcell of them that are the principal ones, which when they are destroyed, all the rest fall to the ground of course naturally and necessarily. For instance.

  • I. That he is to be only one single per­son.
  • II. That he is to reign only three natural [Page 109]years and a half.
  • III. That he is to come pre­cisely at the end of the World.
  • IV. That he is to be an open enemy of God and Christ, styling himself Messiah and the King of the Jews.
  • V. That he is not to come before all that bears the name of the Roman Empire is destroyed.

These five points being proved to be false, all the rest consequently will be so too. These are the only things that are worth our taking notice of. For as for the rest, that Antichrist must be of the Tribe of Dan, born in an obscure place; that he shall cause fire to come down from Heaven; that he shall feign himself dead, that he may counterfeit a Resurrection; that Enoch and Elias must come out of that earthly Paradise, where they are kept in reserve; to fight with him; that he is to kill them; that they must rise on the fourth day: All this I say is so fabulous, that it would be an injury to so understanding an Age as ours, formally to con­fute such idle visions, and so wholly destitute of any foundation.

All may be reduced to the single question-about the three years and a half of Anti­christs dura­tion,This controversy may be reduced to one only point; and it is that of the duration of the Anti­christian Empire. If it can be made very plain and certain, that the three years and a half of the duration of this Empire must not be taken for natural years, but for three prophetical years and a half, it will also be very certain, that all which the Papists say concerning Antichrist, is false. For if the Antichristian Empire must last 1260 years, Antichrist can never be only one single man; seeing there is no man that hath lived, doth, or can live 1260. years. Nor will it be more true, that Antichrist must not come, but just at the end of the World: For the duration of [Page 110]1260. years, and the end of the World are not one and the same thing: Neither will it be more true, that the Gospel must have been preached in all the Nations of the World, be­fore the coming of Antichrist. For there is no prophesy that saith, or doth so much as insinuate, that the Gospel must be preached every where 1260. years, before the last coming of our Lord Jesus Christ. It will be as false, that Anti­christ is not to come, till after the total ruin of the German Empire. For although we do not exactly know the time the coming of our Lord Jesus Christ, however this is held for certain, that the World is not to endure yet two or 3000. years longer, as it must do if Antichrist be not yet como, and must reign 1260. years. For be­sides these 1260. years, we must find out a 1000. years of peace for the Church, before the end of the World. Neither will it be true, that Anti­christ must be a false Messiah, received by the Jews, an enemy of God and of all Religion. For God would not suffer that, His wisdom would not permit it. There is nothing in the Scripture that gives us any ground to presume, that an Infidel, an open enemy of Jesus Christ, and of his Religion, must remain master of all the World for 1260. years.

'Tis plain therefore, this is the principal con­troversy, on which all the rest do depend. Let this be remembred: We will handle this con­troversy in its proper place. In the mean time, we shall say something in this Chapter, to lay open the falseness of the other pretended cha­racters of Antichrist.

Antichrist is not only one single man.I. He must be onely one single person, and not a series of men. If this be so, why did Saint Paul [Page 111]say, that the mystery of iniquity began in his time? Why did Saint John say in his first Epi­stle, that Antichrist was already come into the World? He was come in his fore-runners, saith Bellarmin. I acknowledge it: But do the fore-runners use to go 2000. years before him, whose fore-runners they are? Types indeed are and may be two or 3000. years before those per­sons of which they are Types. But 'tis not so with fore-runners. Why is Antichrist repre­sented as a Beast, if he be but one single man? Is it not usual in Prophetical visions, to repre­sent an Empire, i. e. all the successive Kings of that Empire, by a Beast? So the Monarchy of the Babylonians and Assyrians with all their Kings, is represented to us by the first Beast, in the se­venth Chapter of Daniel, which was like to a Lion: The Empire and Emperors of Persia, by only one Bear; and so of the rest. At least, this makes it undeniably clear, that there is no ne­cessity, that we should understand one single person by those two Beasts in the Revelation, that represent Antichrist. How can this be re­conciled with that which these men have con­fessed, that the fourth Beast of Daniel, and the first Beast in the thirteenth of the Revelation, all are the same beast? Seeing the fourth Beast in Daniel by their own confession signifies an Em­pire, and a series of men; 'tis necessary also that the first Beast in Saint John should signify a series of Kings and Tyrants.

'Tis true, the Scripture often speaks of Anti­christ, as of a particular person. It calls him the man of sin, a King, a Horn, &c. But it speaks of Empires also in the same manner. They are Kings, the ten Horns are ten Kings. They are [Page 112] beasts, and one Beast in the singular number. The Empire of Persia is one Beast; that of the Greeks is another; the Empire of the Romans makes the fourth Beast. The Spirit saith con­cerning the seven Heads of the Roman Empire, the seven Heads are seven Kings, i. e. they are seven sorts of Governours and Governments.

That Anti­christ must not be a Jew.II. Antichrist must be a Jew, of the Tribe of Dan. of a mean birth, and must style himself the Messiah of the Iews. Where are the proofs of this? He must be a Iew and of the Tribe of Dan, because it is written, Gen. 49.17. Jer. 8, 16. Dan shall be a Serpent by the way, and an Adder in the path, that biteth the Horses heels. The snorting of his Horses was heard from Dan. Doth this deserve a confuta­tion? And because some of the ancients have been taken with these visions, must we there­fore receive them as Oracles? Among the things that are certain Bellarmin places this, that Anti­christ shall be a Iew, but doth not give us any shew of proof for it, besides the testimony of the Ancients. But as to that, we must take all or nothing. Either the Authority of the An­cients must be wholly received in this matter, or else be wholly weak. If we must admit what the Ancients have said concerning Antichrist, we must believe, that it will be the Devil that shall incarnate himself in the bosom of a false Vir­gin, as the Son of God did in the bosom of a chast one. We must believe that Nero was Anti­christ. In a word, we must admit of a hundred dreaming opinions about it, which at this day are unanimously rejected. If the Authority of the Fathers be not good in many places, 'tis good in none, 'tis doubtfull every where. We must have proofs drawn from the Scriptures, to shew [Page 113]us that Antichrist must be a Iew. But see Bel­larmines great proof.

III. Antichrist must be received by the Jews as their Messiah. Antichrist must not be recei­ved by the Jews as their Messiah. And the Jews would never ac­knowledg any for their Messiah that was a stran­ger, uncircumcised, and one that was not of their own nation. But where do they find this, that the Jews must receive Antichrist for their Messiah. These Gentlemen, that have a more piercing sight than the Angells themselves, find it in those words of our Saviour, I am come in my Father's name, and ye have not received me; if another come in his own name, him you will receive. He that will come in his own name, and whom the Jews will receive, shall be Antichrist, who will call himself the Messiah. Have these men any shame left in them, Bellarm. l. 3. de Rom. Pontif. Cap. 12. Sect. prae­ter. to put this at the head of such a proof, viz. Sunt alia duo certissi­ma, there are two things most certain, of which this is one? Have not the Jews already received a very great Number of false Messiah's? Did they not follow their famous Barchocheva in the reign of Adrian, by whose orders more than a million of Jews that revolted from all parts under the conduct of this false Messiah, were Massa­cred? Why must he of whom Iesus Christ speaks, be Antichrist?

Antichrist;, is not to have his seat at Je­rusalem.IV. But Antichrist must have his seat at Ieru­salem. Therfore he must be accounted by the Iews for the Messiah. Another Chimaera. If the Messiah must have his seat at Ierusalem, why do they make him to come forth from among the ten Horns, i. e. from among the ten Kings that must divide the Roman Empire at this day, viz. Germany? For that only at this day doth subsist under the name of the Roman Empire. What [Page 114]connection, what coherence can a Iew sitting in Ierusalem have, with the ten Horns and the ten Kingdoms of Germany? Why did they acknow­ledg a little before, that Antichrist must be the last King that shall possess the Roman Empire? What is there in common between the Roman Empire, and the Empire of a Iew that must reign at Ierusalem? Is it, perhaps, because Antichrist shall reign in Germany? By the same reason the Persian Empire must have been the same with the Assyrian, because the Persians did extend their dominion in all places, where the Assyrians once did reign. This dream is founded on what St. Paul saith, that Antichrist must sit in the Temple of God; and on what the H. Ghost saith, that the two Witnesses whom Antichrist should slay, should lie dead on the place of the great City where J. Christ was crucified; now he was crucified at Ierusalem. As to the first, we say, that the Temple of God can by no means signify the Tem­ple at Ierusalem, which was no longer the Tem­ple of God since God caused this voice to be heard there, Let us depart hence; since God hath entirely abollisht the Mosaical service, since the Law was abrogated, and the Gospel Establisht. The Temple of God is the very Christian Church, wherin the throne of Antichristianism is raised up. And as for that city in the Revelation, where Jesus Christ was crucified, 'tis the Roman Em­pire in which the Saviour of the World was crucified, 'tis also the Empire of Antichrist, who hath crucified Jesus Christ in crucifying his sub­jects. Jerusalem is never called the great City, without the addition of the Holy City.

V. Antichrist must hate Idols, and not be an Idolater. Why then is Babylon called the mother [Page 115]of whoredoms? Who doth not know, Antichrist is not to be an ha­ter of Idols. Dan. 11.38. that in a spiritual sense Whoredom signifies Idolatry? Why do they confess, that we must understand that place in Daniel concerning him, that he shall worship Mahuzims? These Mahuzims, whatever they be, are they not Idols?

He must not deny the co­ming of Christ in the flesh.VI. He must deny the coming of Christ in the flesh. St. John doth not say so. He saith indeed, that he that denies, that Iesus Christ is come into the World, and who doth not acknowledg an incarnate God, is Antichrist, in the sense wherin the same Apostle saith there are many Antichrists, and in that sense, wherin they that overthrow the foundations of the Christian Religion are Anti­christs.

He is not to abolish the Mass.VII. He shall abolish the sacrifice of the Mass and shall make men renounce their Baptism. This is not said in any place. It is true, 'tis said of Antiochus, that he shall cause the daily sacrifice to cease, which he also did. It is true also, that in so doing he was a Type of Antichrist, who hath caused the true sacrifices to cease, which are prayers to God, to substitute in their place the worship of Mahuzims, and Demi-Gods.

How An­tichrist is to over­throw three Kings.VIII. He is to overcome three Kings, viz. those of Lybia, Ethiopia and Egypt. It is true also, that this is expresly spoken concerning Antio­chus, and that it agrees to Antichrist, as to the person of whom Antiochus was the Type. And it is very certain, this hath been accomplisht in the Roman Antichristian Empire, in what sense soever we understand it. For the Court of Rome hath destroyed three Kingdoms in Italy, that of the Lombards that of the Goths, and before these that of the Greeks. These are the three Kingdoms which the Pope hath ruin'd, to usurp his Tem­poralities. [Page 116]He hath overthrown the King of Naples, him of Sicily, and him of Germany, to make them his vassals. He hath overcome the third part of those Kingdomes that have sub­mitted to him, because he hath usurped more than a third part of their Riches, their Lands and their Iurisdiction.

How An­tichrist causeth fire to come down from Hea­ven.XII. He is to cause fire to come down from Heaven. It is enough to make fire come down from heaven, to hurl Anathema's, and lightnings on the heads of men, to damn them if it were possible for him to do it, and effectually to kill them. For these are the lightnings, tho pain­ted ones, that have set the Christian World on fire.

He is not to conquer by arms.XIII. He must conquer all the World by arms. How can this be true, seeing the H. Spirit saith expresly, that the ten Kings, which you your selves confess are co-temporary with Antichrist, his friends and subjects, shall freely give their power to him? There will be no need therfore to conquer them by arms. Moreover, the Pope hath not been wanting to make use of carnal weapons to strengthen and encrease his Sove­raignty.

Enoch and Elias must not re­turn, nor be killed.XIV. Enoch and Elias must come again in the time of Antichrist, he must kill them, and they must rise again. These are ridiculous visions, Jewish fables, or tales made in imitation of them, who always expect their Elias as well as their Messiah. As for us, we keep close to what the Lord J. Christ hath told us, that Elias hath already come, and that that Elias was Iohn Baptist, who had the power and Spirit of Elias. As for Enoch and his return, it is a vision that hath not the least foundation in History or in Prophecy. [Page 117]'Tis true, Enoch was translated into Heaven; but there is not one word whence we can hope for his return. These are fables upon fables. That Enoch and that Elias, those two witnesses that must appear again in the time of Antichrist, are hidden (as they say) in a retired place, in the Earthly Paradise, that subsists to this very day, and which is invisible to all men.

Antichrist is not to style him­self the only God.XV. Antichrist is to style himself God, and the only God. How absurd is this? How doth this agree with what you say, that Antichrist must be received by the Iews as their Messiah; that he is to re-establish the law of Moses, that he must set on foot again the Levitical worship? How would the Iews receive him for their Messiah, if he were so wicked a person, as not to believe there were a God? To what purpose should he rebuild the Temple of Ierusalem, and why should he offer sacrifices to God in it, if he made himself to be worshipped as the only God? Besides, it is clear enough, that the Pope causes himself to be adored like a God, tho he doth not call himself either the only God, or the great God.

Germany is not the Roman Empire, that must be divided among ten Kings un­der Anti­christ.XVI. He is not to come till the Roman Em­pire be entirely destroyed. We shall afterwards take an occasion to examin this. In the mean time, consider what absurdities these men run them­selves into. According to them, the Roman Empire doth yet subsist, viz. in the branch of Germany. According to them, at the end of the World the Roman Empire shall be divided among ten Kings, that shall be the Friends, the co-temporaries, and the supporters of Antichrist. That is to say, the Empire of Germany shall be divided into ten Kingdoms. Those will be nota­ble [Page 118]Kingdoms, those ten Kingdoms on the other side the Rheine, and do well deserve a place even ten times over in the Prophecies of Daniel and St. Iohn. If Antichrist must not come till the Roman Empire be destroyed, why did they con­fess, that the little Horn in the 7 th. Chapt. of Daniel, is Antichrist? This Horn, doth it not play the part of the fourth Beast, i.e. of the Ro­man Empire? Why do these Gentlemen agree to this, that Antichrist is the seventh Head of the first Beast in the 13 th. of the Revelation, which they together with us acknowledg to be the Roman Empire? Why did Bellarmine grant, that Antichrist is to be the last Roman Emperour? The Roman Empire, therfore shall not be destroyed when Antichrist shall come, because that Em­pire shall continue under him.

Antichrist must come before the end of the World.XVII. He is not to come but just at the end of the World. He is not to come till the last times. But we shall hereafter examin, whether the last times signify the three last years before the day of judgment. And when we shall have proved that the 1260 Days of Antichrists reign are so many Years, this point will be cleared up.

The Gos­pel hath been pre­ached almost through­out the VVorld.XVIII. Before he comes, the Gospel must have been preached throughout all the World. Indeed before the Antichristian Empire did appear and was perceivable, the Gospel had been preached in that which they called the whole World from the time of the Apostles, in all the extent of the Roman Empire, and beyond it, in all the then known World, in the countries which they knew were inhabited, and where they could enter without being hindred by the barbarity of those that dwelt there. But this universal prea­ching throughout all the Earth, without Ex­ception, [Page 119]must be consequent upon the fall of An­tichrist, and not a sign of his coming. Further, this term of Ʋniversal preaching even then must not be taken in the strictest sense. For it may be there will be some Exceptions.

It is not necessary, that Anti­christ should be a Magi­cian.XIX. Lastly; Antichrist must be a Magician. And that, because he must work great signs and miracles by the help of Magick. 'Tis sufficient for the fulfilling of these Oracles, that he doth his signs by illusion and the enchantment of mens senses, by cheating and deceit, and also by the help of the Devil; without his making any compact with the Devil either direct or indirect. The false miracles of Popery also are wrought by the cheats of the Priests, or purely by lies, or by the Devil, that makes himself sport with their miserable devotion. Seeing all these Characters of the Antichristian Empire are all false, we must for the future examin and seek out what are the true Characters of it.

CHAP. XIII.

What are the true Characters of the Antichristian Empire. They are three, Tyranny, Idolatry, and great corruption of manners. That we must not look on Tyranny alone, as the sole Character of Antichrist.

The Anti­christian Empire hath three names, that note its three Cha­racters.WE are seeking after the Characters of the Antichristian Empire. I believe we may hope to find them in the names which the Holy Spirit gives it. For assuredly names are given by God to signify the nature of things. I find that [Page 120]the Holy Spirit gives three names to that Em­pire. He calls it Egypt and Sodom, and lastly, Babylon. Egypt and Sodom in the eleventh of the Revelation, where speaking of the death of the two witnesses, C. 11.8. he saith, their dead bodies shall lie in the street of the great City, which is spiri­tually called Sodom and Egypt. Babylon, in as many places of the same book as 'tis said in, she is fallen, she is fallen, Babylon the great. Come out of Babylon, my people. These three names signify the three Characters of that Babylonish Empire.

The name of Egypt signifies the pride Tyranny and Cruel­ty of Anti­christ. Egypt is the embleme of Tyranny, Pride and Cruelty. Of Tyranny, because there the Israelites did groan under hard bondage in the chains of Pharaoh, who tyrannised over them; Of Cruel­ty, because that cruel Prince did vex them sorely with hard labour, and the death of their children, whom he caused to be drowned in the river Nile; Of Pride, because this proud Tyrant re­belled against God with an intolerable pride, say­ing, Who is the Lord, that I should obey his voyce.

Sodom sig­nifies the great cor­ruption of manners in the Anti­christian Empire. Sodom signifies the mighty corruption of man­ners, and the reason of it may be easily appre­hended. It was neither Tyranny nor Cruelty that destroyed Sodom. We do not read, that she did aspire after the dominion. It was not Idolatry; at least, we have no reason to believe, that she was more notorious for it, than the other Ca­naavites round about. It was therefore only dissoluteness, luxury and debauchery, ease and abundance of bread, as the Prophets speak. Therefore when they would set forth a migh­ty corruption of manners, they borrow an ex­pression from hence, and use the names of So­dom nd Gomorrha. [...]s. 1.10. Hear the word of the Lord [Page 121]ye Rulers of Sodom; give ear unto the Law of our God, ye people of Gomorrha. After which Isaiah falls not upon their Idolatry, but upon their cor­rupt manners. He reproaches them with no­thing but their injustice and violence.

Babylon sig­nifies the Idolatry of Antichri­stianism.Lastly, Babylon signifies Idolatry. All do a­gree, that Babylon was the fountain of all sorts of Idolatry. From Chaldaea it spread it self over all the Earth: That is the fountain and spring of men, 'tis also of false Gods. As she was the first fountain, so she did continue the chief Seat of it. 'Twas there that was the most famous Temple, of the most infamous of all the Heathen Divinities, viz. Venus the Goddess of prostitu­tions. And 'tis plain, that by way of allusion to this infamous Goddess, Spiritual Babylon is re­presented in the 17 th of the Revelation, as a whore sitting on a beast, and offering her self from on high to every comer. For Women did expose and prostitute themselves in the most visible places of the Temple of the Venus of Ba­bylon.

These three things Ty­ranny, Ido­latry, and corruption of manners we meet with in all the descrip­tions of Antichrist.So then, these are the three Characters, by which the Antichristian Empire is represented to us, in those places that speak of it. In the se­cond Chapter of the second Epistle to the Thes­salonians, the head of this Empire is called the man of sin, and the son of perdition, i. e. utterly lost, and plunged into a mighty sink of corruption; Behold Sodom. 'Tis said, that he should exalt himself above all that is called God, that he should sit in the Temple of God, behaving himself as though he were God; Behold Egypt, pride and tyranny. His Religion is called a mystery of iniquity, and he is to establish it by signs and lying wonders; behold Idolatry, and behold Babylon. All the [Page 122]Heathens called their Religion and their Cere­monies by the name of Mysteries. Ceres had her mysteries, Bacchus had his, and Venus of Baby­lon had hers also; but these Mysteries were abo­minable and idolatrous.

In the eleventh of the Revelation, this Em­pire is called a Gentilism, a Paganism. The out­ward Court is left to the Gentiles, for them to tread under foot for 42. months. Behold Babylon; behold Idolatry. By the prophaning of the out­ward Court, is also meant the corruption of man­ners; because the Heathens were wont to make the Temples of their Idols, the place of their most filthy debauches. v. 7. In the same Chapter it is said, that the beast which comes out of the bottomless pit, shall make war with the Saints, and overcome them, and kill them. There is the tyranny and cruelty of Egypt.

In the two Visions of the 13 th Chapter of the Revelation, this Antichristian Empire is repre­sented as a Beast. In the first as a beast com­pounded of a Leopard, a Bear and a Lion, three cruel Beasts. This is to set forth its cruelty and tyranny. It is given to him to make war with the Saints, and to overcome them. Here again is Egypt, that oppresses the children of God, and makes a cruel war upon them. Men worship this Beast and the Dragon, that gave him his power. And they worshipped the Dragon, which gave power to the Beast, and they worshipped the Beast. Behold Babylon, where a Dragon was wor­shipped, to which it may be the Holy Ghost alludes. Lastly, to this Beast was given a mouth, speaking great things, and blasphemies against God, his Name, his Tabernacle, and them that dwell in Heaven; There is pride and idolatry.

[Page 123] The second Beast works great signs to seduce men: Rev. 13.14. And deceiveth them that dwell upon the Earth, by means of those miracles, which he had power to do in sight of the beast. 'Tis therefore a false Prophet, that works false Miracles, to cause his false Gods to be worshipped. 'Tis a Prophet of Babylon and of Idols. He causes all them to be killed, that do not worship the image of the beast. Its cruelty and tyranny makes this Empire a true Egypt.

In the 14 th Chapter, 'tis said of this Babylon, that she made all nations drunk with the wine of the wrath of her fornications. They are her Ido­latries, that are so called. And in the 17 th Chap. she is more largely described as a prostitute wo­man, arrayed in purple and scarlet colour, and decked with gold and precious Stones and Pearls, having a golden Cup in her hand full of abomina­tions and filthiness of her fornication. And upon her fore-head was a name written MYSTERY, i. e. Religion; and for the explication of this word Mystery, 'tis added, the mother of forni­cations or idolatries; this is Babylon. She is also the mother of the abominations of the Earth; This is Sodom, whose corruption spreads it self even to the end of the World. She makes her self drunk with the blood of the Saints, this is Egypt, 'tis cruelty and tyranny.

Whereso­ever these three Cha­racters are found, there is Antichri­stianism. It is not confined only to the Empire of the Pape,One cannot question whether these be the Characters of the Babylonish Empire. But we must carefully observe, that in all places of Christen­dom where these Characters are found, the pride and tyranny of Egypt, the filth and abominations of Sodom, and the Idolatries of Babylon, there is the Antichristian Empire, in whole or in part. And hereupon we must conclude, that this Em­pire [Page 124]is not confined to what we call the Papism, the Places subject to the Pope, the Latin Church. In the Greek Church there is Idolatry, there is Babylon; The Greek Church makes a part of Ba­bylon. for there they invocate Saints, and worship Images and Relicks. There is Sodom; for the corruption of manners there is great; and this corruption when the Eastern Church was not under the Turkish Cross, appeared much more than it doth at this day. Lastly, There is Egypt, for there were tyranny and pride in that Church. The Patriarchs and Prelates of the East, in their time, and in their prosperity, carried themselves like Masters and Tyrants, though in that respect they did not go so high as the Bishop of Rome. The Greek Church did not separate from the Latin before the tenth Century; when the Latin Church was already become Sodom, by the horrible cor­ruption of her manners; Egypt by her Tyranny and Pride; Babylon by her Idolatries. These two Churches made but one Body and one Babel. And we must not imagine, that the Greek Church by her separation became a Jerusalem, see­ing she retained the corruption of Babel.

But this doth not hinder, but that we may look for the capital of this Anti-christian Empire in Rome, Yet Rome ceaseth not to be the head of the Babylonish Empire. and find the man of sin, the head of the Babylonish Empire, in the Pope. The Greek Churches, and those of the Eastern Communion do no longer obey him. They are revolted Pro­vinces, over which he pretends a right, and who indeed ought to obey him, seeing they have ta­ken his mark and sign, which is Idolatry. The Pope always keeps his Titles, and as he pretends, he keeps his ancient rights over these separate Churches, calling himself the universal Bishop. Besides, we must consider all the Churches that [Page 125]have revolted from their obedience to God, as united under one spiritual head which is Satan; just in the same manner as Churches of different communions remain united under one spiritual head, which is Iesus Christ, if they hold the fun­damental Doctrines. In like manner the corrupt Societies are united under one spiritual head, which is the Devil, as far as they follow the Doctrine of Devils, which is Idolatry, though they are of different communions; yea, and excom­municate each other.

I therefore make no scruple to affirm, that the Babylonish Empire is in all places, where­ever tyranny, pride, corruption of worship man­ners and Government mingled with Christianity are to be found. And that which I say in respect of places, must be extended to times, also. 'Tis in those ages, where pride, tyranny, corruption of manners and idolatry, have been visibly esta­blisht in the Church, that we must look for the birth and beginning of the Antichristian Empire. And in the process of this discourse, this obser­vation will be usefull to us, to find out that which we principally seek for in this work, i. e. the time where we are to begin the 1260. years, that are assigned for the duration of Antichristianism.

Mens min­dings no other Cha­racter but that of ty­ranny, hath made them mistake the time of An­tichrists birth.'Tis this chiefly, that hath caused our Inter­preters to be at a loss about the time of the birth of the Antichristian Empire. They have looked only to Tyranny, as if that were the only Cha­racter of this Empire. Monsieur du Plessis hath made a great Book about it, with this Title The Mystery of Iniquity; in which he traces this Ty­ranny of the Church of Rome and the Popes, from its birth to its perfection; as if the Mystery of Iniquity signified nothing else: Whereas on the [Page 126]contrary, the mystery of Iniquity doth not so much as principally signify that. He that says a Mystery, saith a Religion. This ought to have been minded. So then, in this term the Papism is described with respect to its Religion and Ido­latry: And its tyranny and impiety is properly meant in these words, that exalts himself above all that is called God.

Some mens heads have run so much upon this Character of Antichrist, viz. Tyranny, as if that were the only one, that they will not find Anti­christ, even in the Papism before the time that the Pope began to act the part of a temporal Prince, which they find he did towards the Year 755. This is the opinion of Monsieur du Moulin in his accom­plishment of the Prophecies. This also is the reason, that he hath so widely mistaken the time of the birth of Antichristianism; and that he hath set the time of his ruin so far off: For he thinks that Antichri­stianism will not be at an end before the year 2015. so we should have yet 330. Years longer to suffer. He should have remembred, that Idolatry is more Antichristian than Tyranny, or at least as much. And therefore, that there is no reason to exclude out of the Antichristian Period, the sixth, seventh, and eight centuries, wherein Idolatry was so strong­ly established. Corruption and looseness of man­ners were introduced into the Church, and were the way for Antichristianism, its progress followed by the introduction of Idolatry. And at last Anti­christianism was consummated by Tyranny. These are the three true Characters of that Empire, the union whereof will shew us the true point of its birth.

CHAP. XIV.

That the three Characters of the Antichristian Empire do perfectly agree to the Empire of the Papism. Proofs out of History and Prophe­cies. Reflections upon the Prophecy in the se­cond Chapter of the second Epistle to the Thes­salonians; and upon the end of the Roman Empire.

WE have seen in the fore-going Chapter, that the names of the Antichristian Em­pire are Egypt, Sodom, Babylon; and that its Characters signified by these names, are Tyranny, Pride, Cruelty, extream corruption of manners, Idolatry and Paganism. We have fixed this Ba­bylonish Empire every where, where these Cha­racters are to be found. We have reckon'd the Papism for the center and the body, Rome for the capital place, and the Pope for the head. We must now prove, that these Characters do per­fectly agree to the Papism, to its capital place, and its head. But we do pretend, that as to us, this thing hath been already done: we have done it in our just prejudices against Popery, aswell as we are able; and indeed that whole work is but a proof of this proposition, that all the Cha­racters of the Antichristian Empire do agree to the Papism.

The Cha­racter of Tyranny agrees to the Papism.If any desire a proof of this, that the Papism is an Egypt, and that tyranny is exercised there, he need only read the twelfth and thirteenth Chapters of the first part, where he will see that [Page 128]the Empire of the Papism is an Empire purely temporal, under the shew of a spirituality; and the fourteenth Chapt. where its purely humane, politiques are so clearly brought to light, that not so much as a shadow remains unscatter'd. If any would be assured, that the conduct of the Papism is a most horrible Tyranny, he need but read the 21. and 22. Chapters of the first part, where is an account of the insolent, tyrannical and proud actions and speeches of the Popes towards all men, without excepting even Soveraign Princes.

That of Pride a­grees to it also.In the same Chapters will be found the proof that Pride, another Character of the Antichri­stian Empire, perfectly agrees to the Papism. For there its Pride will be seen in its opinions and Divinity; the pride of its Clergy and Priests, that call themselves the Kings and Emperours of the World; the Pride of its head, who calls him­self a God upon Earth, who causes Divine ho­nour to be given to him, who domineers with authority over the Kings of the Earth; who spoils them of their Crowns, who gives away their Kingdoms to others, who dispenses with their Subjects Oaths of Allegiance; who treads them under his feet, and puts his foot upon their throat; who as for his own person, is clothed with purple, and all the pomp of the Roman Em­perours.

The Empire of the Pa­pism is an Egypt for cruelty.In the 26 th and 27 th Chapters of the second part it will plainly be seen, that cruelty perfect­ly agrees to this Empire. For there you will find an Epitome of all the cruel persecutions, which the Church hath suffered by this mystical Baby­lon; the blood she hath spilt, the fires she hath kindled, the witty punishments she hath invented, [Page 129]and the incredible number of the faithful that she hath murder'd. If enough of this be not found in that piece, you may have recourse to our History of Popery.

The 2d recrimination is wholly spent in shew­ing, that the Papism since more than 700. Years ago, is like a cruel beast, armed vvith teeth & claws, that tears in pieces & devours all that opposes its great­ness; and that one cannot follow it in History, but by the track of innocent blood that it hath shed. It will appear in all those places, that the Papism is always the same, and that at this very day as well as formerly, it is cruel, bloody, and tyrannical; which we have proved by the persecutions of Bohe­mia, Hungary, Savoy, and lastly that of France, which at this day is driven on to extremity, and is the most terrible of all that ever the Church en­dured.

The Em­pire of the Papism is a Sodom for corruption of man­ners.As to corruption of manners, one may be con­vinced that it cannot go further than it hath al­ready gone in the Papism, by reading what we have written in the sixth and ninth Prejudice. In the sixth we have proved the corruption of the heads of the Papism, by a short History of the abominable immoralities of the Popes. And in the ninth, we have given an account of an infinite number of witnesses in all Ages, who do depose, that all the most horrible and filthy things that can be imagined, are to be met with in the carriage and manners of the Monks, Priests, and Laity in the Papism. To perfect the description of the cor­ruption of the Papism, the eighth Prejudice may be added, in which the filthy, sordid, simonia­cal and sacrilegious covetousness of Rome, and all its Agents are discover'd.

[Page 130] The Em­pire of the Papism is a Babylon for idolatry.To be assured that Idolatry, one of the prin­cipal Characters of the Antichristian Empire, a­grees to the Papism, you may read the 33. Chap. of the last part, where you will find a short de­scription of the extravagant and abominable worship, which the Church of Rome gives to the Holy Virgin and all the Saints; in which wor­ship we have plainly discovered an evident Cha­racter of reprobation and Antichristianism. Last­ly, for the proof of the Paganism of that Church, you may read the 12 th of our prejudices. We have there made a very exact Parallel between Popery and Paganism, enough to convince any one, that they both had the same spring and Author, because they have the same objects di­stinguisht into the very same classes, and very near the very same ceremonies. To which may be added the History of the fables of the Papism, more filthy and more numerous than those of Paganism. You will find it in the sixteenth Prejudice.

Besides all this, we have taken our second Pre­judice from the perfect conformity, that is be­tween the Prophecies concerning the reign of Antichrist, and the things we see in the settle­ment and the nature of the Kingdom of the Papism. We have alledged all the Prophecies, wherein 'tis agreed, that Antichrist and his Empire are both fore-told and described; and we have justi­fied it, that all the strokes of these descriptions do agree to the Pope, to his Seat, to his Religion, and to his Empire.

The Roman Religion, is that falling away and that Apostacy, of which St. Paul speaks in the se­cond Chap. of the second Epist. to the Thessalonians. 'Tis the first Text we have produced against it.

[Page 131] The Pa­pism is an Apostacy. That Religion is an Apostacy, because there is in it Idolatry, prophaning of holy things, an in­troduction of new Gods, and the abomination of Images set up in the Sanctuary. Its head is the man of sin and the son of perdition, because his throne is the throne of pride, of covetousness, of ambition, of Simony. There we find the Poli­tiques of the World, and of the spirit of dark­ness; cheating, deceit, violence, blood, forni­cation, sodomy, brutishness, magick, and all manner of imaginable wickedness. This head of the Papism sits in the Temple of God; i. e. in the Christian Church, where Jesus Christ dwelt, who is the foundation. He sits there as a God; for he makes his feet be kiss'd by men, yea, even by the highest powers of the Earth. He is called God, the Lievtenant of God, the Vicar of Je­sus Christ, and a Vice-God. In the quality of a God, and as one clothed with his power, he changes the times and the Law. He dispenses with things against the Law of God, Dan. 7. against the Ca­nons of the Church, against the Apostle, against the Old and New Testament. He lifts up him­self above all that is called God; for he exalts himself above all the Kings of the Earth, that are the Gods of this lower World. He exalts him­self also above the true God, in making such laws as make void the Laws of God; for instance, in commanding to worship Images, which God hath forbidden us to worship. He exalts him­self above the Saints, which are his Demy-Gods. For in the quality of a Judge, and consequently of a Superiour, he Canonises them, he places them in the Heavens, he causes them to be honoured with Temples and Altars, or he refuseth it to them.

[Page 132] The Pa­pism is a Mystery of Iniquity.His Religion is a mystery of iniquity; for all that is in it is unrighteous, unjust, wicked. 'Tis usurpations, violences and Idolatries. It ravishes away from men their just rights, and from God that worship that belongs to him alone; to ap­propriate it to a Tyrant, or give it to subjects that do not deserve it. 'Tis a Mystery, for it hath all the appearance of a Mystical Religion. It hath cere­monies in abundance, a pompous worship, a mighty out-side; but 'tis a Mystery of iniquity. This mystery was establisht by the efficacy of Santan, with all power, signs and lying wonders. For one can't reckon up either the Diabolical illusions, or the Cheats of the Priests, or the lying Miracles by which this false worship, and this false Re­ligion, was establisht in the World.

The explication and application of that place of St. Paul to the Empire of the Papism, have been already made so exactly, that we shall not do it over again, except only that Article, in which the Apostle saith, 2 Thess. 2.6, 7. Ye know what with-holdeth, that he might be revealed in his time, &c. He who now letteth, will let, till he be taken out of the way, and then shall that wicked one be revealed. All the world did formerly believe, and so it doth still, that by him who Held and possessed, or did let, in St. Pauls time, we must understand the Roman Empire. And it hath been generally apprehen­ded, that the Apostle intended to say, that the Antichristian Empire would not appear in the world before the Roman Empire was abolisht and destroyed. Tho we should stick to this, without any other explication, our cause would be much better than that of the Church of Rome. For to demonstrate that the Romish Antichrist is not yet come, she is obliged to prove, that the Roman [Page 133]Empire doth yet subsist. Germany is not an Em­pire, nor the Roman Empire. doth yet subsist. She finds it in the Em­pire of Germany. But nothing is more vain than this, nor more easy to be confuted. The Go­vernment of Germany is neither an Empire, nor a Roman Empire. 'Tis not an Empire. There is nothing Despotical in it, nor any thing that savours of an Emperour. 'Tis rather a Republique, or an heap of many different Monarchical, Aristocratical and Democratical States. 'Tis not the Roman Empire, no more than the Kingdom of France, or that of Spain. For 'tis one of the dismembred pieces of the ancient Roman Empire, as well as the other Kingdoms of Europe. It retains the name of the Roman Empire, its head is called the King of the Romans. What of all this? Is it necessary only to retain names and vain titles, to be in possession to the thing, and to exercise the rights belonging to it? The Jews retain the name of the people of God, of the chosen peo­ple, of the Lords inheritance, by way of exclu­sion of all the nations of the Earth; but doth it follow, that they are what they once were, and what to this day they call themselves?

We therfore may justly say, the Roman Em­pire is destroyed, and was abolisht when the Goths, the Vandals, and the Huns rent it in pieces, and divided it into so many parts, took away the rule from the City of Rome, and made it the chief City only of a part of that ancient Em­pire. And indeed, 'tis then, that the Antichristian Empire was born, or at least began to be Revealed, that is to say, to become sensible; and this was in the fifth Age.

But this doth not agree with the other Pro­phecies; for according to St. John and Daniel, the fourth Monarchy, which is that of the Ro­mans, [Page 134]must continue till the Kingdom be given to the Saints, and all the Nations of the World be reduced to the obedience of Jesus Christ.

The Ro­man Em­pire accor­ding to the Prophecy of St. John and Da­niel is not yet ended. v. 17, 18.This is in the seventh of Daniel. There he makes four Beasts, i. e. four Monarchies or four Empires. These four Beasts are four Kings, that shall arise out of the Earth. But the Saints of the most high shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever. He places nothing at all between the end of the fourth Beast or the fourth Empire, and the King­dom given to the Saints. Now if the fourth Monarchy did cease in the fifth Century, then the fifth Monarchy, which is the Kingdom of J. Christ, being not begun, there would be the space of 12. or 13. hundred Years between the fourth Monarchy and the reign of J. Christ upon the Earth. One can't conceive why the H. Spirit should leave so wide a gap of time in the Prophecy.

This is yet more evident by what follows. The Angell, that explains the vision to Daniel, saith to him, v. 23. The fourth Beast shall be the fourth King­dom upon Earth, which shall be diverse from all Kingdoms, and shall devour the whole Earth, and shall tread it down, v. 24. and break it in pieces. And the ten horns out of this Kingdom are ten Kings, that shall arise; and another shall arise after them, and he shall be diverse from the first, and he shall subdue three Kings. v. 25. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws; and they shall be given into his hand, untill a time, v. 26. and times, and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And [Page 135]the Kingdom, and dominion, and the greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most High, &c. He had said before, on occasion of the fourth Beast and his little Horn, I behold them, v. 11. because of the voice of the great words, which the horn spake; I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.

'Tis clear, that the ten Horns, or the ten King­doms, together with the little Horn, that sub­dues three Kings, are a continuation of the fourth Beast, and make but one Monarchy together with it, which Monarchy must endure till the Kingdom be given to the people of God.

The same thing plainly appears in the dream of Nebuchadnezzar, Chap. 2. and the explication which Daniel gives of it. Nebuchadnezzar saw in a dream a great Statue, whose head was of Gold, his shoulders and his arms of Silver, v. 32. his belly of Brass, his legs of Iron, v. 33. and his feet divided into ten Toes were partly of Earth and partly of Iron. v. 34. A Stone cut out of the mountain without hands, breaks this statue in pieces, mingles the Gold, the Silver, the Iron and the Brass, and reduces them all to dust. Daniel explaining this dream, declares, that the head signifies the Monarchy of the Assyrians, of which Babylon was then the capital city since the ruin of Nineveh, and Nebuchadnezzar the head. That the shoulders of Silver signify a second Monarchy; and the belly of Brass a third. v. 40. And the fourth Kingdom shall be like Iron, for as much as Iron breaketh in pieces and subdueth all things. All the World is agreed, that this is the Roman Monarchy. After which follows, not the destruction, but the division of that Em­pire among ten Kings. And wheras thou sawest [Page 136]the feet and toes, v. 41. part of potters clay, and part of iron, the Kingdom shall be divided, viz. into ten other Kingdoms, as the feet into ten toes. For the ten toes of the statue, and the ten horns of the Beast, are the same thing; which all Interpreters have acknowledged. Among these ten Kings must he come, that must subdue three, i. e. Anti­christ. As therefore the ten Toes make a part of the Statue, and the ten horns a part of the Beast, 'tis plain that the ten Kings, that must arise from the division of the Roman Empire, and the reign of Antichrist that must establish himself, by the ruin of three of those Kings, are the continua­tion of the Roman Empire, and the Roman Em­pire it self.

Now immediately after, and without any thing happening between, comes the reign of Jesus Christ, and of the Holy people, signified by the little stone cut without hands out of the moun­tain. And in the days of these Kings shall the God of Heaven set up a Kingdom, v. 44. which shall not be left to other people, but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever.

The same thing is evident by the Revelations of Saint John. The first Beast in the 13 th of the Revelation, in certainly the same with the fourth Beast in the 7 th Chapter of Daniel: 'tis the Ro­man Empire. We have seen before, that 'tis a­greed, that the second Beast in the same Chapt. which had but two horns, is the same with the fore-going Beast that had ten. Now the fore­going Beast is the Roman Empire; the second Beast is the Empire of Antichrist. Whence it is plain that the reign of Antichrist must be the continuation of the Roman Empire.

[Page 137] Saint Iohn, after having described the Roman Empire, continued under Antichrist, in the 13 th Chap. carries on this continuation in the 14 th Chap. to the total ruin of that Empire, to the judgement that God causes to fall on the King­dom of Antichrist, to the harvest and to the vin­tage, i. e. to the total destruction of the Devils Kingdom. The following Chapters carry on the matter also to the reign of Jesus Christ, the de­scription of which begins in the 20 th Chap. of the book. There is nothing comes between; whereby it is clear, there is no interval of time, nor any Monarchy between the Roman Empire, and the Monarchy of J. Christ; and so that the Antichristian Empire, that must immediatly pro­cede the reign of Jesus Christ, is the continua­tion of the Roman Empire.

The same thing is evident from the 17 th Chap. which is an explication of the visions of the 13 th. The 13 th Chap. speaks of two Beasts, the one had seven heads and ten horns, the other hath but one head and two horns. The 17 th Chapt. speaks no more of the second Beast. It speaks only of a woman riding on a Beast of seven heads and ten horns. 'Tis because the second Beast at the bottom was no more than a continuation of the first; i. e. it was no more than the con­tinuation of the Roman Empire. Therefore the Holy Spirit in explaining the adventures of the first Beast, pretends to explain those of the second also. For otherwise, if the two Beasts had been different, 'tis plain the H. Spirit would not have been wanting to have spoken of the one as well as of the other in the 17 th Chap. where he explains the visions of the Beasis. Now this Beast with seven heads and ten horns, i. e. the Roman Empire must [Page 138]reach to the end of the persecutions, and to the reign of J. Christ. This appears plainly in the 18 th. and the following Chapters, where the ruin of Antichrist is represented and described at large.

If these proofs did not suffice to prove, that the Empire of Antichrist must be a continuation of the Roman Empire, one might bring others from the comparison of the two Beasts of the 13 th. Ch. For 'tis clear, that 'tis one and the same Empire represented by two Beasts. And the thing is so plain, that the Popish Authors them­selves do acknowledg it. We have heard Bel­larmin confess it, and say, that Antichrist must be a King possessing the Roman Empire, but without the name of the Roman Emperour.

He that did possess in the time of St. Paul, and was to be remo­ved out of the way before Antichrist came, is the sixth head of the Beast with ten Horns and seven heads.If this be so, what must we understand by those words of St. Paul, only he that now letteth or possesseth, will let or possess till he be taken out of the way, and then shall that wicked one be revealed? It doth not import, till the Roman Empire be abolisht, as the Ancients did believe, and as the Agents of Antichrist at this day would fain perswade us. We must remember, that in the Beast in the Revelation, with seven Heads and ten Horns, the seven Heads are seven forms of Go­vernments, under which the Roman Empire hath past.

  • 1. Kings.
  • 2. Consuls.
  • 3. Decemvires.
  • 4. The Tribunes of the People.
  • 5. Perpetual Dictators.
  • 6. Emperours.
  • 7. and lastly, Popes.

Every one of these Heads and these Governments hath had its time, one hath passed away and another hath come in its place. In the time of St. Paul the Head of the Emperours was in possession. And 'tis of that we must understand those words of his Prophecy, only he which now with-holdeth, or possesseth, i.e. [Page 139]the Head of the Emperors, shall cease at Rome, and then the Antichristian Kingdom shall be re­vealed, and quickly form the seventh Head, which shall be that of the Popes, calling them­selves the Vicars of J. Christ, but being indeed the true Antichrists.

And thus you have what I thought necessary to be added for the explication of that Prophecy of St. Paul contained in the 2 d. Ep. to the Thessa­lonians.

CHAP. XV.

An explication of the Visions of the thirteenth Chapter of the Revelation, and of the two Beasts that appear therin.

WE come now to the description of the An­tichristian Empire, according as we find it in the Revelation, a book particularly designed to describe it to us. 'Tis found above all in the 13 th. Chapter. Two Beasts are seen in this Chapter. We shall immediately examin both the one and the other, following the Text word for word.

V. 1. And I saw a Beast rise out of the sea, having seven Heads and ten Horns, and upon his Horns ten crowns, and upon his Heads the name of Blas­phemy.

2. And the beast, which I saw, was like unto a Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion; and the Dra­gon gave him his power, and his seat, and great authority.

There is no need that I should observe here, [Page 140]that in the style of the Prophets a Beast signifies an Empire. A beast signifies a worldly Empire, enemy of God. All the world knows it, and con­fesses it. It must only be noted, that a Beast signifies an Empire that is worldly, terrestrial, and an enemy to God. The Kingdom of God and of Jesus Christ, that must be given to the Saints after the fourth Monarchy, is never re­presented under the image of a Beast. The Beast that appears here, is the fourth Monarchy, which we have seen described in the text of the seventh Chapter of Daniel. The Prophet had said, that it was diverse from all the other Beasts. And Saint John in the explication of it saith, that it was composed of the shape of a Lion, a Leopard, and a Bear; wheras the fore-going Beasts had but one simple shape. The First was as a Lion with the wings of an Eagle. The second was as a Bear, and the third as a Leopard. But this fourth Monarchy hath all the strength, and all the advantages of the tree others together. 'Tis couragious and strong as a Lion. It had the swiftness of a Leopard in its conquests. It hath the firmness of a Bear, whose large feet make a firm basis for its whole body.

The Holy Spirit lays before the Prophets eyes this Roman Monarchy whole and entire, Why the fourth Mo­narchy appears en­tire in the Revelati­on. about a third part of it was already past, be­cause this Monarchy was to be the subject, on which all the great events were to turn. And to know and object well, it must not be shewn by pieces, but all entire. So that 'tis reasonable the Prophet should see this Beast, or this Mo­narchy, in its whole extent. He riseth out of the Sea. This is not what was said in the eleventh Chapter, he riseth out of the bottomless pit. The bottomless pit and the sea are not the same thing. [Page 141]The bottomless pit is Hell. Here the sea signifies a great number of people. The Roma Monar­chy rose from the midst of the people, as a mon­ster that should rise out of the sea. 'Tis because it was establisht with a terrible havock, such as a hideous monster, that should rise out of the sea, and of an enormous greatness would cause, making the waves to foam, blowing the water with his nostrills, and sending out terrible bel­lowings. 'Tis the emblem of the manner; wherby the Roman Empire was establisht.

This Beast hath seven Heads. The Spirit explains this of so many Kings, and so many mountains. The seven heads are seven Kings, and seven Mountains. See here the Character of Rome, together with its Empire. It sits on seven Heads, that is to say, on seven Mountains; and it had seven Kings, that is to say, seven forms of So­veraign Governments. We have already reckon'd them up in the foregoing Chapter.

  • 1. Kings.
  • 2. Consuls.
  • 3. Decemvires.
  • 4. Tribunes of the people.
  • 5. Perpetual Dictators.
  • 6. Emperours.
  • 7. Popes.

He hath ten Horns. The Prophet doth not say how these Horns were distributed on the Heads. But however it is certain, The ten Horns are only on the seventh head. that they were all on the seventh Head, that is to say, on the Head of the Popes. For 'tis under the Papal Domi­nion, that the Roman Empire is divided among ten Horns, that is to say, among ten Kings. Eu­rope, that obeyeth the Pope, is divided into ten Principal Kingdoms.

  • 1. Germany.
  • 2. Hungary.
  • 3. Poland.
  • 4. Suedeland.
  • 5. France.
  • 6. Spain.
  • 7. Italy.
  • 8. England.
  • 9. Portugal.
  • 10. Scotland.

The other Kingdomes and States were dependencies on these. From the first division of the Roman Em­pire, that happened in the fifth Age, the partition [Page 142]was made among ten Kings also, as we shall ob­serve afterwards. Horns always signify power in the Scripture: this is known. So that these ten Horns must be powers, But no signify that these Powers are Soveraign ones, and not subordinate, the Spirit gives them Diadems. They are Soveraigns in name, but in truth they are dependents on the seventh head, which is the Pope, and the Pa­pism. For the Papism subjects all Kings to the Pope.

On the heads there is a name of blasphemy. This is not on one of the heads, but on all of them. And the name of blasphemy, is that of the Queen of the universe, which she vvould always bear, since she attained to her greatness. ‘ Terrarum Dea, Gentiumque Roma.’

'Tis the title of Rome eternal, as Saint Ierome hath observed. Ad Algas. quaeft 11. The Roman Emperours made them­selves be called your Divinity. They built Tem­ples to them, they burnt incense to their Genius, they sacrificed to them. The seventh head hath also its names of blasphemy. The Pope is called his Holiness, Vice-God, God on Earth, Vicar of Jesus Christ. Rome under his Dominion is called infallible Rome, eternal Rome.

The Dragon give him his power; 'Tis the De­vil which gives to the Roman Empire the false Religion, the idolatries and heresies, by which it makes war against God; the ambition, the cruelty, and the covetousness, by which it makes war a­gainst men.

And I saw one of his heads as it were wounded to death, 1.3. and his deadly wound was healed, and all the world wondered after the Beast. The Pro­phet doth not say, what head was wounded: but it can't be doubted, but that it was the last save [Page 143]one. For that which comes in the place of that which is wounded, lasts to the end. Therefore the head wounded to death must be the sixth; and the resurrection of this head must make the se­venth head, or the seventh Government. The sixth head is that of the Emperours. 'Tis wound­ed by the Goths and the Vandals. The Roman Empire is destroyed. But it rises again under an­other head, and a new kind of government, viz. that of the Popes. De Donat Constant. In the power of the Papacy is brought forth again, if not the grandure of the ancient Empire, yet at least a form of govern­ment, that is not very much different from that, by which all the nations once obeyed the Emperours. 'Tis the confession of Steuchus Bishop of Agobio.

All the World wondered after the beast. The Earth being astonisht, to see the Roman Empire establisht under the new name of the Roman Church, follows this new Beast, submits to this Church; being ravisht with this dignity, that appeared to list up Christianity to the height of grandeur, it submitted to this Chimoera of the spiritual and temporal Principality of the Church of Rome.

And there was given to him a mouth, speaking great things and blasphemies. After this, v. 5 [...] 'tis only the seventh head that is treated of, which is called the Beast simply, because 'tis the longest duration of the fourth Monarchy. 'Tis therefore this se­venth head, the Pope and the Papism, that brings forth these great things. Can there be any thing greater than that which the Roman Church saith of it self, that she is the Spouse of Christ, the Queen of all the Churches, the infallible Judge of all controversies, the Ark, out of which there is no salvation, the Divinity to which all nations [Page 144]must pay homage, the common mother of all Christians, the Soveraign of the Kings of the Earth, that can depose them, transfer their Crowns, and give them to whom she thinks fit? see the great things; and these great things are blasphemies. This is clear. For to attribute that to her self, which belongs only to God, is to blaspheme.

And power was given to him to continue forty and two months. 'Tis still the seventh head that is treated of. 'Tis to it that the period of forty and two months, of twelve hundred and sixty days, that is to say, of twelve hundred and sixty years, is assigned. 'Tis clear, that these forty two months do not respect the entire Beast, that is to say, the seven heads, or the seven Govern­ments; for after the third verse, 'tis only the seventh head that is spoken of. Moreover, the se­venth Monarchy, in its whole extent, hath lasted almost twice forty two prophetical months, as we have before observed. 'Tis therefore the dura­tion of the Antichristian Empire, or of the se­cond period of the fourth Monarchy, that must be extended to 1260. years.

He opened his mouth in blasphemy against God. [...]. 6. 'Tis to blaspheme God to attribute to it self his power, as the Roman Church doth against his name: that is to say, against his glory. The Pa­pism ravishes away the glory from God to give it to the creatures. Against his Tabernacle; that is to say, against his Temple and his Church, in calling the true Children of God, which are his house, heretiques and schismaticks. Against them that dwell in Heaven. These are the Saints and Angels, of whom the Papism makes idols, and whom by consequence it greatly injureth.

[Page 145] And it was given to him to make war with the Saints, v. 7. and to overcome them. 'Tis well enough known how the Papism hath employed Anathe­maes, thunders, fire, and sword to extinguish the truth, and to destroy the faithful.

And I beheld another beast coming out of the Earth, v. 11. and he had two horns like a Lamb, and he spake as a Dragon.

The second Beast hath two hoths.In the fore-going vision, the Holy Spirit re­presented the fourth Monarchy in its two Periods, and its whole extent by only one Beast. We have seen more-than once, that this Monarchy hath two periods very near of the same duration. The first is from the birth of Rome, to the ruin of the Imperial dignity, and the division of the Empire into ten Kingdoms. The second, from the destruction of the Imperial dignity, to the entire ruin of the Roman Church. 'Tis this se­cond period, which the Prophet here represents under the image of a second Beast. 'Tis another Beast, because it is another name, another sort of Empire, an Empire hidden under the name of the Church. 'Tis a matter that begins again all anew. As the City of Rome in its birth was lit­tle, insensible, a small matter in a word, during two or three ages; so this new Roman Empire, that was to be brought forth again, was to com­mence also from weak beginnings, and to be but a very little thing for some ages. As this later period of the fourth Monarch was to last as long as the other, and was to have a form whol­ly different from it, it deserved to be called ano­ther beast.

This second Beast ascends out the Earth, and not out of the Sea. 'Tis the same Beast, that is spoken of in the eleventh Chapter, that [Page 146]it ascends out of the bottomless pit, that is to say, from Hell. The one hinders not the other. The Papism comes from Hell, but not by the same means as the first beast did. These two Empires come not from the same place. The first Em­pire springs from the people, and their ambition. The second Empire proceeds from the Clergy, and their ambition. It springs from the Earth as a plant, that shoots out small, and becomes great insensibly, without effusion of blood, and without spoil. He had two horns like a Lamb. The Ro­man Church calls her self the Spouse of the Lamb; usurps his power; the name of Jesus Christ, is al­ways in her mouth; and if she may be believed, she doth but exercise the power of Jesus Christ, that hath been lawfully conferred upon her. Jesus Christ hath two powers, in Heaven and in Earth. All power is given me in Heaven and Earth, saith he. The Roman Church saith the same thing of her self. She ascribes to her self the temporal power, and the spiritual one. He speaks as a Dra­gon. For he utters blasphemies against God, and terrible threatnings against his Children.

And he exerciseth all the power of the first beast before him. v. 12. The Papism hath re-establisht all the authority of the ancient Emperours. The Roman Church causes her self to be served by Kings. She takes away their demeauss, she disposes of their Crowns, she draws tribute from them, and exer­ciseth jurisdiction in all their States. The first Beast, that is to say, the Roman Pagan Empire, did no more in the countries that were subject to it.

And causeth the Earth, and them which dwell therein to worship the first Beast. Raising up in her self the power of the ancient Empire, she makes that ancient Empire be raised up again, [Page 147]under a new name, viz. that of the Roman Church, be adored and served. v. 13. And he doth great wonders, so that he maketh fire come down from heaven on Earth in the sight of men. We shall have occasion to observe, and prove several times hereafter, as we have already done be­fore, that in the style of the Prophets, Hea­ven, when an Estate and an Empire is treated of, always signifies the soveraign region of those dignities. The Sun is the Soveraign, the stars are the Grandees. Here an Empire, a State, is treated of under the name of a Beast. The So­veraign region of that State is the Heaven, from that State falls fire, that is to say, thunders. It can't be doubted, but this is what the Roman Church it self calls thunders, and thundring Bulls. 'Tis those decrees and those Papal Bulls, which proceed from the Court of Rome. These are no other than Past-board thunders and artificial fire-works. However 'tis known, that they have set Kingdoms is a flame a hundred and a hundred times, and have may times thought to set all Europe on Fire. To this are added Signs, that is to say, prodigies of pride; ambition, madness, policy, carnal weapons, and other means, by which the Beast of Rome hath used to establish its dominion, and subject Kings to its self. This doth not exclude the false mira­cles, which the Papism hath used to establish it self. But as it is here consider'd much more as a Kingdom than as a Religion, by these signs 'tis much better to understand the wicked means it hath em­ployed to establish its tyranny, than the lying mira­cles, which it used to establish its false mysteries.

And deceiveth them which dwell on the Earth by the means of those miracles. That is to say, v. 14. [Page 148]he induced them by all the ways of deceit and violence to do homage to him, and submit themselves to his dominion, Saying to them that dwell on the Earth, that they should make an image to the beast. v. 15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the Beast, should be killed. This here is an admirable place. The Roman Church is an Empire. However, it is but an image of an Empire, an imaginary Empire, founded only on the deceived imagination of men. They need but say NOT, to destroy this Empire. The reality of an Empire consists in citadells, in for­tresses, in armies. The Roman Church hath none of all this. For the little armies that the Pope might raise, is not that which secures his Em­pire. 'Tis not therfore a true Empire. The Con­vents of the Monks are his Citadels. The Monks are his Souldiers and Armies. The Priests are his Emissaries. The Bishops and Arch-Bishops are his Lievtenanis. But all these are but images. Ne­vertheless this image of an Empire speaks, acts, makes decrees, raises all Europe, and causes all those to be killed, that will not pay it the like homage, which was render'd to the ancient Roman Empire.

And he causeth all, v. 16. both small and great, &c. to receive a mark in their right hand, or in their foreheads. And that no man might buy, or sell, save he that had the mark or the name of the Beast. The Forehead is the seat of profession. Thence it came, that ancient Christians signified their profession of Christianity by a sign of the Cross on the forehead. The Hand is the instrument of action. The inhabitants of the Earth can [Page 149]neither buy, nor sell, under the dominion of the Papism, that is to say, partake of its favours and its riches, unless they have the Profession of a Papist on their Forehead, and the actions of one in their Hands. This is what is meant by the Mark of the Beast, and not some particular mark, and one Properly so called.

Here is wisdom; v. 18. let him that hath understan­ding count the number of the Beast: for it is the number of a man, and his number is six hundred threescore and six. If so much had not been wrote about this, here would be a subject to write a great deal upon. But in a few words, I can't doubt, but that they who have reckoned the numeral power of the letters of the name of the Roman Church, and of its Pope, have hit upon the sense of the Prophecy. 'Tis the number of his name; that is to say, expressely contained in his name. 'Tis a number of a man; that is to say, 'tis a number that must be understood according as men do count; not in a prophetical and Mysterious style, which oftentimes under one number hides another unknown number. But in what language must we count the numeral letters of the name of the Beast? 'Tis easy to determin that. The Prophecies must be explained according to the language of the Prophets. There are two languages of the Prophets, Hebrew and Greek. Look for the name of the Roman Church in these two languages. In Hebrew you will find Romiyth, and in Greek Lateinos. The first signifies the Roman Beast, or the Roman Church. The second signifies the Emperour or the Latin Pope. And in the one and in the other there is exactly six hundred threescore and six.

Here I might stop with reference to the [Page 150] number 666. And 'tis with some difficulty that I enter upon the depths of the interpretation of those Authors, who would have this Num­ber 666. respect not the Name of the Beast, but of his Empire. They pretend, that as the Number 144. is consecrated to signify the Em­pire of J. Christ, The num­ber 144. denotes the whole Church, because of twelve, its square-root. which appears by the 144. thousand Sealed ones, pretty often mention'd in the Revelation; in like manner the Number 666. mystically denotes the entire Empire of the Beast and its principal Characters. They observe, that the Number 144. hath for its square root the Number twelve. For twelve multiplied by it self, twelve times twelve makes 144. The Number of twelve is sacred, because of the twelve Patriarchs of the ancient Israel, and the twelve Apostles, that are the Patriarchs of the new Israel. So the Number 144. that mystically signifies the whole Church of I. Christ, is foun­ded on the Number twelve. That is to say, the whole Christian Church is founded on the Apostles, who make one divine Hierarchy. Wherefore the number twelve bears sway in all the parts of the description of the Jerusalem, which we read of in the 21. Chap. of the Revelation. She hath twelve Foundations, twelve Gates, twelve angells, twelve Tribes, twelve thousand Furlongs. The Tree of Life, which is in the midst of the place, bears twelve Sorts of fruits every year; and lastly, the Wall is of 144. Cubits, i.e. twelve times twelve. So the Church, which hath her root in the number twelve, by the multiplication of this number twelve by it self, makes 144. a sacred Number. But the number 666. which is exor­bitant, and which exceeds the number of twelve, and hath not this number twelve for its root, [Page 151]is the emblem of the Antichristian Church, which is not founded on the twelve Apostles, which hath not twelve Articles of Faith, but many more. In a word, as the Number 666. hath no relation to that of twelve, so the Anti­christian Church hath no relation to the Christian and Apostolical Church.

Potter's opinion of the num­ber 666.An English Divine, one Potter, hath carried this notion further than others have done, in an express treatise, which he hath made about the mystery of the Number 666. He pretends, that as the Number of 144. is not mystically designed to signify the Church and the Empire of I. Christ, but for the sake of the Number 12, which is its square root, and on which it is built; in like manner also the Number 666. is not mystical, but by reason of the square root, on which it is raised; so he would have it, that we should extract the root of the Number 666. and believes, 'tis in this root that we must seek after the Mystery of the Empire of the Beast. Arithmeticians call the square root of a Number given, that number, VVhat the square root is. by which in multiplying it by it self, the number given is produced, whether there be any remain­ders or no. For instance, 10 is the square root of an 100, because ten multiplied by it self, 10 times 10 make a 100 without any remains. The square root of 55. is seven, because multiplying 7 by it self, 7 times 7 make 49, and a remainder of 6 makes 55. According to this, the square root of the number 666 is 25, 25. Is the square root of 666. for 25 multiplied by it self makes 625. with a remainder of 41. which makes 666.

This being supposed, that 25 is the square root and the foundation of the Number 666, he pre­tends, that as 144 founded upon 12 represents the [Page 152]whole Church, founded upon the holy Hierarchy of the 12 Apostles; in like manner 666 represents the whole Antichristian Empire of the Papism, founded upon the Antichristian Hierarchy. And to make appear how exact the opposition to the Christian Hierarchy is, he shews, that as the Number 12. bears sway in the whole composition of Ierusalem, which is the Church and the holy City, 12 Foundations, 12 Gates, 12 Angells, 12 thousand Furlongs, 12 forts of Fruits; in like manner the number 25 bears sway in all the Po­pish Hierarchy. The num­ber 25. bears sway in the Pa­pal hie­raachy.

  • I. In the number of the Cardi­nals, who according to their first institution, were 25, wheras the Apostles were but 12.
  • II. In regard to the number of Churches into which Ro­me Christian was at first divided, which were 25. wheras the heavenly Jerusalem hath but 12 Gates: The Churches in which they did baptize, answering to the Gates of the City, because Baptism is the entrance into the Church.
  • III. In the number of the Parishes or Tribes, which in Rome were 25; wheras the Jerusalem that comes down from above, hath but 12 Tribes, as appears by the 21 of the Revelation.
  • IV. In the number of the Foundations of Rome, which are 25 Cardinalls, originally and anciently com­posing the sacred Colledg, that is called the foun­dation of the Church; wheras the Holy City hath but 12 foundations, which are the 12 Apostles.
  • V. In the number of Angels, i.e. Pastors who are in number 25 Pastors, Cardi­nals, Pastors of Pastors; wheras the Jerusalem in the Revelation knows but 12 Angels, 12 principall Pastors, which are the 12 Apostles.
  • VI. In the number of the Gates of Rome, which were 25. wheras Jerusalem hath but 12.
  • [Page 153] VII. In the extent of the City of Rome, which was 25 thousand furlongs; wheras the Jerusalem of St. John hath but 12 thousand furlongs.
  • VIII. In the number of the fruits of the Tree of Life, which are the Articles of faith, because the just shall live by faith.

The fruits in the Ierusalem of St. Iohn are but 12. The Articles of the Christian faith are but 12 also: but the Articles of the Popish faith are 25 in number. He finds moreover, The num­ber of 25 is found in the depen­dencies of the Papism. that the number 25 bears sway in all the depen­dances of the Empire of the Papism; that in the greatest part of the Estates of the Papism they reckon 25 Provinces, or principal dignities. That upon the great Altar of St. Peter at Rome there is a golden Cross of 25 hands breadth. Be­fore the Church there are five Gates, and one of them is not open'd but every 25 years. In St. Mary Major there are 25 Altars. The great Altar of the Church of St. Peters, is 25 foot square one every side. Besides all this, the Popish Al­tar are marked with 25 Marks, in honour of the 5 wounds of I. Christ 5 times redoubled. The same number is consecrated in the Mass for the same reason, because of the 5. wounds of our saviour. He makes divers observations of this nature on the Number 25 bearing sway in all the Papism, even in the Council of Trent, which began by 25 Bishops, had 25 Sessions, was subscri­bed by 25 Arch-Bishops, and made 25 Articles of faith. And above all, he observes, that the Number 25 with its square root 5, 25 a cursed number & of an ill omen. were conside­red by the Heathen as numbers of an ill omen. See, saith he, the reason why the Number 666 represents the whole Antichristian Empire, 'tis because it hath for its square root the number 25, which is the prevailing number in the Papal Hie­rarchy.

[Page 154] Wherers the number 144. that signifies the Church, hath for its square root the number 12, which is the sacred number of the Patriarchs and Apostles. As for the remainder of 41, which is added to the number 625, arising from 25. mul­tiplied by it self, he gives many ingenious rea­sons for it, and which do deserve to be consulted on the place. Why God adds a re­mainder of 41, to 625. to make up 666. Ioseph Mede, who is a great Ma­ster in these sorts of things, gives a very authen­tique approbation of this discovery. And it can­not be denied, but that it is very ingenious. But I confess, I find it a little profound. However, I would not deny, that it is the intention of the Holy Spirit. And it may be this is the meaning of the Prophecy, Here is wisdom, let him that hath understanding count the number of the beast: For understanding may signify the wisdom of this World, i. e. Arithmetique, which makes a part of humane sciences, to signify, that to penetrate into this mystery of the number 666. we must use the rules of Arithmetique, and seek for the square root of this number 666.

Besides, though one should admit all the ob­servations of Potter as solid, this would not de­stroy the common hypothesis, which is, that the number 666. alludes to the names of Lateinos and Romiyth, in which this number is so precisely found. For the product of 25. multiplied by it self, makes but 625. Why did the Holy Spirit add a remainder of 41? why did he not leave the round account of 625, the product of the square root 25? or why, resolving to add a remainder, did he not add 20 to make it 645, or 30 to make it 655; but adds precisely a remainder of 41 to make it 666? I am perswaded, it was to make up the sum contained in the names Lateinos and Romiyth. [Page 155]So that it is still true, that the number 666 re­fers immediately to the name of the Antichristian Empire. But I will not deny, but that besides this, there are other mysteries in it; and those of Potter are very well contrived, and very proba­ble. To strengthen them, Two consi­derations to streng­then the opinion of Potter, these two considera­tions may be added; First, That the number 12. signifying very naturally the whole Gospel mi­nistry, because of the twelve Apostles, who are the first Ministers of the Gospel; the number 144. must also naturally signify the body of the whole Church; because as the number 144. is produced by the multiplication of 12, in like manner the body of the Church is formed by the multiplication, which is produced by the Gospel ministry, of which the twelve Apostles are the founders. On the other hand, as the number 666 is produced by the multiplication of 25, so the Empire of the Papism and of the Beast is produ­ced by the multiplication, caused by his false ministry and by his false Pastors, who originally were 25.

Seoond, The other consideration is, that the Holy Spirit signifies the Gospel ministry by 12, and the body of the Gospel Church by 144. And on the contrary, the body of the Empire of the Papism by 666. to teach us the proportion that is between the false Church and the true. 144 is but the fifth part of 666. The true Church in the time of the oppression and reign of Antichrist, is almost nothing in comparison of the false Church.

CHAP. XVI.

The Explication of the seventeenth Chapter of the Revelation, where the Empire of the Papism is plainly described.

IN pursuing the picture of Antichrist, according to the Prophecies, to shew that that Empire is found in the Papism, we enter on the 17 th Chap. of the Revelation, which contains an ex­plication of the 13 th Chapter. 'Tis the same thing under less obscure aenigma's. In the 13 th Chapter we have seen two Beasts. Here only one of them is seen; but by way of amends for that, here is a woman seen, sitting on the beast. So that here are two persons.

So he carried me away in the Spirit into the wilderness; v. 3. and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. See here the first Beast of the 13 th Chapter, i. e. the Roman Empire. The Beast is of a scarlet colour. It was the co­lour of the Roman Empire. Its Emperours, its Senators, and its Grandees were clothed with purple; all the World knows that. In the fol­lowing Chapter it shall be proved, that these two Beasts, this here, and that of the thirteenth Chapter, are one and the same Beast. On this Beast sits a woman: See here a thing that speaks, and that loudly. A woman: who doth not see, that this signifies a Church? Did any ever see in the Prophets an Empire, as an Empire repre­sented under the image of a woman? Is not this the Emblem, which the Holy Spirit useth every [Page 157]where, to represent either the true Church, the Spouse of Jesus Christ; or the false Church, that is become unfaithful to her Spouse. A woman sitting on a Beast. This is visibly a Church en­graffed, and sitting upon an Empire. 'Tis the Roman Church engraffed on the Roman Empire. But we shall touch again on this reflection in the following Chapter.

And the woman was arrayed in purple, v. 4. and scarlet colour, and decked with gold, and precious stones, and pearls. 'Tis not the Beast only that is of a scarlet colour, the woman also is clothed with purple. The Church, which is engraffed on the Empire, hath taken the colour of the Em­pire. The Pope, the Cardinals, the Ministers of the Court of Rome, are distinguisht by the im­perial purple and scarlet. The gold, the pearls, and the stones, encrease the magnificence. No­thing is more proud than the pomp of the Ro­man Court. She holds a golden cup in her hand, full of abominations. Poculum Aureum Plenum Abominationum. 'Tis a wonderful accident, that the four initial letters of these four words P.A. P.A. make the name of Papa in the Bible of the Latins and of the Roman Church. Let him be­lieve it that will, that this was purely by chance, but I can't believe it. This Woman is a Prosti­tute, an adulterous Woman, a Church unfaithful to Jesus Christ her Spouse. She is represented to us, making the Kings of the Earth drunk with the Wine of her Fornications. These are her Abo­minations, her Superstitions, her false Worship, her Idols, and her false Religion, wherewith she makes people and Kings drunk by her unhappy perswasions. The figure is borrowed from those debauched Women, that give delicious liquors [Page 158]to their Gallants to enflame them. The cup of gold, into which all these abominations are pour­ed out, is the pretended infallibility. This Do­ctrine contains all the superstitions and the errours of the Roman Church, as a Cup. It retains and unites them together. Without this, all would run out, as wine out of a vessel. 'Tis a Cup of gold: for this pretended priviledge of infallibility, would be the most precious thing in all the World to him that should have it. This Cup of gold, signifies also that pompous out-side of cere­monies, and those so glittering externals, which contain disguised abominations and idolatries. The People drink the poison by favour of the Cup. They receive the idolatry by favour of the pomp, and the fair out-side.

Ʋpon her fore head was a name written MY­STERY Babylon the great, v. 5. the Mother of Har­lots and abominations of the Earth. 'Tis the de­scription of the Roman Church. She bears writ­ten on her fore-head MYSTERY; for it is the mystery of iniquity, as we have seen before. All there is Mystery, all there appears like Religion, 'tis the proper name of Religions: but the truth is, 'tis a mystery of iniquity, a Religion full of a­bominations. 'Tis a very remarkable thing, that the Popes did sometimes bear this name MY­STERY written in the fore-part of their Mi­ter. A Venetian Author assures us of it, and Io­seph Scaliger saith, that he had seen them so marked. 'Tis the great Babylon. We have seen why she is so called; Babylon was once the Foun­tain of all Idolatries.

And I saw the woman drunk with the blood of the Saints? v. 6. 'Tis no longer the Beast that sheds the blood of Martyrs; 'tis the Woman. 'Tis [Page 159]no longer the ancient Roman Empire; 'tis the false Church? 'tis the Roman Church that uses the paws of the Beast, the Arms of the Empire, and of Kings, to persecute the Church. As in the second Beast of the 13 th Chapter, the image of the Beast, the Roman Church, though she is but an image of an Empire, gives order for the killing of the Saints.

The Beast that thou sawest, was and is not. v. 8. 'Tis the Angel that speaks, explaining the vision to Saint John. The Empire, which thou hast seen represented by the beast, is the Roman Pagan Empire, that tends toward its end, and of which two thirds are already past. He must ascend out of the bottomless pit, and go into perdition. That Empire must very speedily be brought to nothing. But after it shall have been destroyed, it shall arise again out of Hell, under another form, un­der the name and the form of a Church. 'Tis the head that was wounded to death, and which was to revive. But this second Empire, that must raise up the first again, and spring from its ashes, shall finally perish; whereas the Empire that shall be given to the Saints, shall never perish.

And they that dwell on the Earth, &c. shall wonder, when they behold the Beast, that was, and is not, and yet is. And the Inhabitants of the Roman Empire shall comprehend nothing of this mystery. They shall see, that the Roman Empire shall be abolisht, Rome shall cease to be the Mistress of the World by the fall of the Em­perours; and all on a sudden they shall again see Rome mounted up again to the same dignity. The Beast was. The Roman Empire hath been. He is not; the Empire hath ceased. And yet is: and yet they shall see this Empire return, without [Page 160]knowing how. This prodigy will make them dizzy and enchaunt them.

Here is the mind, which hath wisdom. The seven heads are seven mountains, v. 9. on which the woman sitteth. We have seen seven Heads on the Beast on which the Woman sate. These seven Heads signify two things. 1st. Those seven Moun­tains on which the Roman Church is raised, by reason of the seven Mountains of Rome, which is its Metropolis. 'Tis a Character that makes her remarkable; for she hath always been called Septicollis.

These seven heads are also seven Kings, v. 10. five are fallen, and one is; and the other is not yet come. These seven Heads signify also the seven Kings, that is to say, the seven sorts of Soveraign Go­vernments; under which this Empire hath passed, and must pass along. First Kings. 2d. Consuls. 3d. Decemvires. 4th. Tribunes of the people. 5th. Perpetual Dictators. These five are fallen, these five Governments were passed in St. John's time. The one is, viz. the sixth, that is the Go­vernment of the Emperours; and the other is not yet come; that is to say, the seventh Head, which is that of the Popes, is not yet come. And when he cometh, he must continue a short space. I for­merly believed, that these words might be ap­plied to the Pope and to the Papism; but I believe it no longer; and to understand them, we must read the following verse.

And the Beast that was, v. 11. and is not, even he is the eighth, and is of the seven, and goeth into perdition. 'Tis it may be designedly, that is to say, to render the Prophecy more obscure, that the H. Spirit hath inverted, the words. We must therfore resume the last words of the foregoing [Page 161]verse, join them with these here, and place them all thus: And the eighth King is also of the Beast, which was, and is not. He is of the seven; and when he shall come, he must continue for a short space, and then goeth into perdition. See here an eighth King, that belongs to the Roman Empire. And this eighth King is of the seven, he is of the number of the seven Governments. It must necessarily be, that this eighth King must come from hence, that one of the seven is divided into two. And 'tis the Head of the Roman Empe­rours divided into two. For the Roman Emperours are either Pagans, or Christians. The conversion of the Emperours made so great a change, that the Christian Emperours deserved to be reckon'd for an eighth head.

However, because they last but a short space, and because in respect of their Temporal, they were perfectly like the fore-going Emperours, the Holy Spirit ranks them under the seventh head. And when he cometh, he must continue a short space. That is to say, when the second part of the Head of the Emperours shall become, viz. the Christian Emperours, it shall not continue long. Indeed the Christian Emperours did not possess the Empire, but from the conversion of Constantine to Valentinian the third about 130, or 135. years. Besides, the transposition of the words which I have supposed, doth not make any difficulty here; for if I made a commentary, I could easily bring examples much more harsh in the writings only of the N. Testament.

And the ten Horns, which thou sawest, v. 12. are ten Kings, which have received no Kingdom as yet: but receive power as Kings one hour with the Beast. These are the ten Kings, or the ten King­doms, [Page 162]into which the Roman Empire was rent, when the Imperial power was destroyed in the West. And the same time that the ten Kings were made; the Beast, that is to say, the second Beast of the 13 th. Chapter, the Beast with two Horns, the Roman Church, began to form its Em­pire. This is one of the most remarkable places of the Prophecies, to find the point of the birth of the Antichristian Empire. Therfore it deserves a larger reflection, which shall be found afterwards in its proper place. v. 13. These have one mind, and shall give their power and strength unto the Beast. These ten Kings, or these ten Kingdoms, shall voluntarily submit themselves to the yoke of the Roman Church. For she shall not obtain her dominion by the way of Conquest, but by the way of illusion, of se­duction, and perswasion. She shall perswade the Kings of the Earth to give her their power. In truth this did so happen. The Princes doating on this Idol of St. Peter's Chair, the Apostolical See, raised this throne so high, that it was like afterwards to have swallowed them up.

These shall make war with the Lamb, and the Lamb shall overcome them. v. 14. They shall lend their arms and their power to the Roman Church to smother the truth. But the truth of Jesus Christ shall surmount them, shall enlighten them, and get such a victory over them, as shall be happy for those that are overcome. England, Sweden, Denmark, and many other States have been already overcome in this manner.

And he saith unto me, v. 15. the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. This Woman, this corrupted Church, shall have the multitude for her, she shall ascribe great honour [Page 163]to her self from thence, and make use of that as an argument, that she is the true Spouse of Jesus Christ.

And the ten Horns, which thou sawst upon the Beast, these shall hate the whore, v. 16. and make her desolate, and naked, and shall eat her flesh, and burn her with fire, &c. We shall have occasion afterwards more than once to reflect on these words. Therfore we shall say nothing of them at present.

The woman which thou sawest, is that great City, v. 1 [...]. which reigneth over the Kings of the Earth. The great City is not precisely the City of Rome, 'tis the Roman Church, that hath its seat at Rome on the seven Mountains. This is an important truth, that the great City in the Revelation signi­fies not Rome precisely, but Rome conjunctly with its Ecclesiastical Empire. It should be proved; but we must reserve the proofs for another place, where it will be very material for us to fix this, what the City signifies.

CHAP. XVII.

Babylon in the 17th. and 18th. Chapters of the Revelation is Rome Antichristian and Papal, and not Rome Pagan.

THe 17 th. Chapter is one of those wherin the description of the Antichristian Empire is certainly contained. We have applied it to the See of Rome with the same success as we have done the foregoing Prophecies. But we have some considerations to add, to prove that that City spoken [Page 164]of in that Chapter is Rome together with its Em­pire, of Christian become Antichristian.

That Rome Chri­stian and not Pagan is Spiritual Babylon & the seat of Antichrist'Tis a place where the Papists find themselves reduced to mighty straits. They have confessed, that the 11 th. and 13 th. Chap. of the Revelation spoke concerning Antichrist. But because in the 11 th. Chap. the seat of Antichrist is called the City where I. Christ was crucified, they will not acknowledg it to be Rome. And because in the 13 th. Chap. Rome. is not named, they will by no means have it to be found there. But in this 17 th. Chap. they are forced to see Rome in the city on seven Mountains, and in that great city, that reigned over the kings of the Earth. This brings them to the last extremity, and we need but see what they say on this point, to convince them that their Holy Roman See is the seat of the Anti­christian Empire.

1st. They say that Rome in this 17 th. Chap. is Rome Pagan and not Rome Christian. Bellarm. l. 3. de Pontif Rom. c. 13. The falsness of this supposition is evident. First it is clear that the Beast which carries the woman, The first Beast of the 13th. Ch. and that of the 17th are the same. is the same with that Beast that ariseth out of the Sea in the 13 th. Ch. This had seven heads and ten horns, and upon his horns ten Crowns, and upon his heads the name of blasphemy. The Beast in the 17 th. Ch. is described after the same man­ner. The Woman sate upon a scarlet-coloured Beast, full of names of blasphemy, having seven heads and ten Horns. Secondly the Beast of the 13 th. Ch. ariseth out of the Sea. C. 13.1. C. 17.3. And I saw à Beast rise up out of the Sea. That of the 17 th. Ch. ascends out of the bottomless pit, or the deep. Chap. 17.8. The Beast that thou sawest was and is not, and shall ascend out of the bottomless pit, or the deep. Now the deep and the sea in the visi­ons [Page 165]are the same thing. Thirdly, Chap. 13.3. 'Tis said of the first Beast, that all the World wonders after the Beast. That all that dwell upon the earth shall worship him, v. 8. whose names are not written in the book of Life. 'Tis said also of that in the seven­teenth. Chap. 17.8. That they that dwell on the earth shall wonder, whose names are not written in the book of Life, when they behold the beast that was, and is not, and yet is. Fourthly, The Beast in the 13 th Chap. makes war with the Saints, Chap. 13.7. and 'tis given to him to overcome them. That in the 17 th Chap. carries a Woman, Chap. 17. [...]. that makes her self drunk with the blood of the Saints. Fifthly, The Beast of the 13 th Chap. receives a deadly wound in one of his heads, which dies and rises again. The Beast in the 17 th Chap. was, and is not, Chap▪ 7.7, 8. and must ascend out of the bottomless pit, or the deep; was, and is not, and yet is. Who doth not see, that the latter is an explication of the former? The Beast was, and is not, because his head hath been mortally wounded. He is however, and must ascend out of the bottomless pit, because his deadly wound shall be healed, and the Beast shall rise again. Sixthly, The Beast in the 13 th Ch. hath ten horns, which signify ten Kings. That in the seventeenth hath likewise ten Horns; and the ten Horns which thou sawest are ten Kings.

Why there is not a Woman sitting on the Beast of the 13th Chap. as there is on that of the 17th.These so exact and perfect resemblances plain­ly shew, that these two Beasts are one. But why is there a Woman seen sitting on the second Beast, and none upon the first? we have already hinted the reason. In the thirteenth Chap. there are two Beasts, which by the confession of all Inter­preters, even the popish ones themselves, signify one and the same thing; only the Beast with the seven heads signifies the Empire; and the Beast [Page 176]with two horns like those of a Lamb, signifies the Religion. And these two Beasts together sig­nify the Roman Empire raised up under the name of the Church, and under the outside of Religion. In the 17 th Chap. the second Beast, which sig­nifies the Religion, doth not appear; but in the place thereof appears a Woman riding upon the Beast to signify the Religion. And this for the greater clearness, because the seventeenth Chap. is an explication of the visions of the thirteenth. For the greater clearness, I say; for the corrupted Church is much more clearly signified by a Woman, than by a Beast. In all the Scripture, the Church is always represented to us as a Spouse, and a Woman; and the corrupt and idolatrous Church, as a debauch'd Woman, and an Adulteress. This is too well known to need any proof. Behold therefore this corrupted Woman, this adulterous Spouse of J. Christ. And the H. Spirit could not have described her in a more lively manner, and more proper for us to know her.

This being supposed, that the Beast in the thir­teenth Chap. of the Revelations, is the same with that in the seventeenth, the later cannot be Rome Pagan, because by the consent even of all the po­pish Interpreters, the two Beasts in the thirteenth Chap. represent the Empire of Antichrist. On this confession, and upon what we have just now pro­ved, we argue thus:

The Woman in the seventeenth Chapter, by the consent of the popish Interpreters is Rome. And by the consent of the same Interpreters, the Beast in the thirteenth Chap. is Antichrist.

Now according to what we have just now pro­ved, the Beast of the seventeenth Chapter, and the thirteenth are one and the same Beast.

[Page 167] Whence it is clear, that Rome must be the seat of Antichrist, and that Rome in the seventeenth Chapt. is not Rome Pagan.

That Rome in the seventeenth Chapter is not Rome Pagan, appears not only by the compari­son, Rome in the 17th. Chap. is not Rome Pagan. which we just before made of the two Beasts, but also if we consider the Beast of the 17 th Chap. all alone, and without reference to that in the 13 th Chapter.

God never calls the Pagan So­cieties VVhores and Adul­teresses.I. First of all, there is a prostitute, adulte­rous, and debauch'd Woman sitting upon this Beast. Every one knows, that in the Holy Scri­ptures Adultery figuratively signifies Idolatry. Now we shall never find any one single instance, where the Holy Spirit calls the Pagan Societies, Women and Spouses, Whores and Adulteresses. This name is given only to a corrupted Church. And the reason is plain, because the Pagan Socie­ties having never plighted their faith to God, have not broken it, and never were his Spouse: they are not therefore unfaithful and adulterous in his account. So that this adulterous Woman cannot here be Rome Pagan, but that Rome that hath plighted her faith to Jesus Christ, and broken it; that Rome that styles her self the Spouse of Jesus, and yet doth prostitute her self to others.

Secondly, This Women is represented to us, as having in her hand a Cup of abominations of her whoredoms, of which she makes all the World to drink, i. e. she endeavours to draw all the Na­tions of the Earth to her Idolatry. Now Rome Pagan never troubled her head to change the Re­ligion of those people she had conquer'd, nor to force them to worship the same Gods as she did. On the contrary, every one knows, she [Page 168]carried strange Gods in Triumph, and built Tem­ples for them within her own walls.

Thirdly, These words, the Beast which thou sawest, was, and is not, and must ascend out of the bottomless pit, or the deep, can by no means agree to Rome Pagan. For this plainly signifies, that the Empire spoken of must perish, and be swallowed up, and afterwards be re-established. Now Rome Pagan and its Empire have been swal­lowed up, but as Rome Pagan it is not raised up again. Besides, we may observe by the by, that we do not deny, but that Rome Pagan is represen­ted by this Beast; for the Beast represents the Roman Empire in its whole duration, and in both its periods, the Pagan period and the Antichri­stian period. The Beast which thou sawest, was, and is not; there is the Pagan Period: and must ascend out of the bottomless pit, or the deep; there is the Antichristian period.

Fourthly, It is said of this Beast, And the In­habitants of the earth, whose names are not written in the book of Life, shall wonder, seeing the beast which was, and is not, and yet is. This signi­fies, that men shall give him homage, and that this homage shall be given to him only by the enemies of Jesus Christ, and the Reprobates. It is not therefore Rome Pagan; for the true Chri­stians obeyed, and gave a voluntary homage to the Roman Empire in its Pagan period, just as the other subjects of the Empire. But since it was raised up again, and is no longer what it once was, they have no longer obeyed it.

Fifthly, That which is said of the ten Kings, can by no means agree to Rome in its Pagan Period. The ten Horns which thou sawest, are ten Kings, which have not yet begun to reign, but shall receive [Page 169]power as Kings one hour with the Beast. v. 12. Let them inform us a little, where are, and who are the ten Kings, that shall reign the same time with Rome Pagan; who in Saint Iohns time had not be­gun to reign, and who yet were to begin their reign at the same time with the Roman Emperours. Is it not plain, that these are ten Kings, that must receive their birth from the ruin of the Ro­man Pagan Empire, and compose an Antichristian Roman Empire, under the rule of the prostitute and adulterous Woman, i. e. the revolted Church and Spouse of Jesus Christ.

Sixthly, v. 13. How can these words agree to Rome Pagan, these, i. e. these ten Kings have one mind, and shall give their power and strength to the beast. Did those Kings, whose Kingdoms were con­quer'd by the Roman Pagan Empire, voluntarily give their power to the Beast? Did not Rome Pagan by meer violence ravish away those great Estates, of which she formed her Empire? Can it be said, that the Kings that were conquer'd and subdued, had one mind? Did they reign to­gether with Rome Pagan? were they not de­stroyed, and their Kingdoms reduced into Ro­man Provinces? This therefore can in no wise a­gree to the Pagan Period of Rome; but doth very well to the Antichristian and Papal one. For it is true, that the ten Kings compose this Ecclesiastical Empire, and submit themselves un­to it. It is true, that they have one mind, and that they have given their power unto the Beast. For it was not by Force of Arms, that Rome hath acquired this second Empire; but by perswasion, by illusion, by the false religion, by the commu­nion of idolatry, and by the Chimaera of an Empire of Jesus Christ on the Earth.

[Page 170] This is the only thing to be met with which the popish Interpreters have to oppose, to prove that Antichrist must not sit at Rome, and that Rome in this Chap. is Rome Pagan: say they, the ten Kings shall hate the Whore, How the ten Kings shall de­stroy Anti­christian Rome after they have built it. C. 17. v. 8, 16. De Rom. Pontif. l 3. cap. 13. sect. 2. and make her de­solate and naked, and shall eat her flesh, and burn her with fire. 'Tis the Argument of Bellarmin, which all the rest have adopted. St. Iohn, saith he, predicts, that the ten Kings, that shall divide the Roman Empire, and under the reign of whom Antichrist shall come, shall hate the whore clothed in purple, i. e. Rome, and shall make her deso­late, and burn her with fire. How then, shall she be the Seat of Antichrist, if in that very time she must be overthrown and burnt? A mighty riddle, hard to be solved! We need but read on, Saint Iohn immediately adds, v. 17. For God shall put it into their hearts to fulfill his Will, and to agree, and give their Kingdom to the beast, untill the Word of God shall be fulfilled. Who doth not see, that these are two distinct times? In one of them the ten Kings shall give their power to the Beast, by the cheat of a false piety; and in the other, being better instructed, and recover'd foolish fondness, they shall spoil that Empire, which they shall have formed by their complaisance? Men must be hardly prest upon, that have recourse to such vain evasions as these.

The foolish self-con­tradiction of the Pa­pists.But observe their foolish self-contradiction. Here Bellarmin and his adherents say, that the ten Kings, which shall divide the Roman Empire, shall come in Antichrists time: and that these are the same, that shall make the Whore desolate, i. e. that shall destroy the City of Rome. viz. Rome that is here spoken of, and which Bellarmin him­self defines by the Whore clothed in purple; that is [Page 171]to say, Rome. Now how will the ten Kings, that must not come till the end of the World, ac­cording to them, be able to make desolate and burn Rome Pagan, which hath no longer been in being for above 1300. years? The ten Kings asso­ciated with Antichrist only three years and a half before the end of the World, will be able to make desolate no other Rome, than what will then be in being. Now Pagan Rome will be no more; it will be Rome Christian, whose Empire he supposes must subsist to the end of the World, and to the reign of Antichrist. Men must have lost their understanding, and be given up to a re­probate sense, so to contradict both themselves and the Truth with so much dishonesty.

Lastly, it is clear by the following Chapter, which is the 18 th, that the great City which reigneth over the kings of the earth, cannot be Rome Pa­gan, but Rome Antichristian. In the 18 th Chap. he calls her Babylon, whom just before he called the great city; and even the popish Interpreters agree also, that that Babylon is Rome. Now he describes the fall of that Babylon, i. e. of Rome, in such a manner as cannot agree to any other but Rome Antichristian. First, He saith, v. 3. that all Na­tions have drank of the wine of the wrath of her for­nication. We have already seen, that this signi­fies that Idolatry, to which Babylon hath drawn the Nations by her Charms and Enchantments, which doth not agree to Rome Pagan. Secondly, v. 4. He saith, come out of Babylon my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 'Tis plain, this cannot be under­stood of any thing but of an Idolatrous Church, whence God would draw forth his Elect. God never commanded his faithful Servants to go out [Page 172]of Rome Pagan, they always remained in it. Thirdly, and lastly; the manner in which the ruin of this Babylon is described, can by no means agree to Rome Pagan. The Holy Spirit represents it as a City burnt, and entirely reduced to ashes; the Merchants whereof, and they that gained by her, behold her desolation and her burning afar off. And to conclude, he signifies, that it must be such a fall, from which she shall never rise again. And a mighty Angel took up a stone like a great Mill-stone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be thrown down, c. 18. v. 21. and shall be found no more at all. Now this is not yet happened to Rome, she hath been taken, and retaken, and pillaged se­veral times; but yet she subsists still; so that this can't be understood, but of the last ruin, that must happen to Rome Antichristian.

And thus you have the proofs that shew, that that Rome, which all the popish Interpreters as well as we, do find in the 17 th and 18 th Chap. of the Revelation, cannot be Rome Pagan: proofs which I call a demonstration; for I maintain, there is no man, that can resist the force of them.

The con­fession of the modern Papists, that Rome must be the seat of An­tichrist. Ribera. Viega. Cor­nelius à Lapide.And the modern popish Interpreters have felt the force of them. At this day they do confess, that it is not Rome Pagan. But see what they say, viz. that that Rome that now is, towards the end of the World, shall be corrupted, become idola­trous, debauched; that she shall shake off the yoke of Jesus Christ, and carry her disorders as far as Rome Pagan. But yet however, that it must not be the seat of Antichrist; who must be accom­panied with his ten Kings, have his habitation at Jerusalem, and come to Rome when it is turn'd Idolatrous and Pagan, to destroy and ruin it; as [Page 173]he will also do. See the words of Viega on the eighteenth of the Revelation. One may plainly gather from the infinite number of precious merchan­dises, and of all sorts that are here noted, that Rome in the last times after her Apostacy, shall at­tain to soveraign power, and great riches, and that her Empire shall extend it self throughout the World upon the ten Kings so often named. For that these mighty riches do not belong to Rome Pagan; it is clear by these words, Come forth of Babylon, my people. For this shews, that 'tis not ancient Rome that is here spoken of, in which there were no faith­full ones; but that Rome that shall flourish in the last times. Then therefore the City of Rome shall greatly flourish, and its Empire shall be very large. She shall live in pleasures, and have great abun­dance of all things. And at the same time, she shall be enslaved to Idolatry, be full of Supersti­tions, sacrifice to Doemons and false Deities. And by reason of the vast quantity of the blood of the Saints, that shall be shed by her under the Empe­rours of Rome, by a terrible but a very righteous judgement of God, she shall at last be made deso­late, and burnt by ten Kings. See what the force and evidence of the truth hath drawn from the mouth of the worshippers of Rome.

What prodigious whimsies are these? To what extremity must these men have been reduced? The Scripture speaks of but one Antichristian Empire; The Church never imagin'd there was more than one, and lo here are men that make a couple. The first shall be in Rome corrupted; for according to them, Rome in the last days must have a great Empire, must subdue Kingdoms, and draw them together with her self into a re­volt from Jesus Christ. Lo therefore, there's one [Page 174] Antichristian Empire at Rome: what need have we of another Antichrist sitting at Jerusalem? Moreover, this Chimaera is founded on this prin­ciple, that the Beast in the 13 th Chapt. which according to them represents Antichrist, is not the same with the Beast in the 17 th Chap. with the great City that ruleth over the Kings of the Earth, and with Babylon spoken of in the 14 th and the 18 th Chapt. Now we have confuted this ridiculous imagination, and have demonstrated that Babylon, the great City, the Beast of the 13 th and the 18 th Chapter are the same thing.

This Chimaera is so ill to be defended, that the more modern Papists have abandon'd it, and at last have been forced to acknowledge, that Rome must be the seat of Antichrist; that the great City spoken of in the 11 th Chapter, where Jesus Christ was crucified, is not Jerusalem, but spi­ritual Babylon, spoken of afterwards: and Bernard de Montreuil, that hath write since the rest, though he retains that ancient dream, that An­tichrist must come out of Jerusalem; yet he con­fesses however, that the Babylonish Empire and the Antichristian are not two Empires, that must succeed one another, and the one destroy the other, according to the supposition of those we were just now speaking of. He confesseth that Rome shall be the chief City of Antichrist's party, that Anti­christ must defend it, and that the ten Kings of the Beast are the subjects of its grandeure, and that of Antichrist, the head of the League, the Mo­narch of the time. He calls Antichrist the Prince of the Apocalyptical Babylon. And he confesseth, that this Babylon is Rome; therefore he acknow­ledgeth, that Rome must be Antichristian, and the capital City of Antichrist, Babylon, saith he, [Page 175] is the Mistress, the Queen, the Empress of the kingdom of Antichrist. Not daring to call Rome Babylon, On the 24. Chapt. he defines it however by Western Babylon who being perverted, instead of obeying the Laws of the piety of the first age, shall in her pride cause her self to be called the great and the independant, and shall become much worse under the reign of An­tichrist, than ever Eastern Babylon was. After these confessions, there remains no other help for the popish Doctors, to hinder their Rome from being acknowledged to be Rome Antichristian, but the Chimaera of the three years and a half's du­ration of Antichrists kingdom.

It is true, say they, that Rome must be posses­sed by Antichrist, that he must establish Idolatry there, that Rome must become worse than Rome Pagan was in the time of St. John, and than Eastern Babylon in the time of the Prophets; but this must last but three years and a half. When therefore we have destroyed this ridiculous dream of three natu­ral years and a half, we shall have demonstrated, that Rome at this day is the true Seat of Antichrist, and then I shall make them this Argument.

Babylon in the Revelation is the seat of the An­tichristian Empire, the same thing with the pro­stitute Woman, with the Beast with seven heads and ten horns. All this is Rome become Anti­christian, and the seat of Antichrist. Which is plain, either by what hath been invincibly proved, or what the Papists themselves have confessed. Now this Antichristian Roman Empire must en­dure, not 1260. natural days, but 1260. propheti­cal days, i. e. 1260. years.

Therefore it is evident, that the Antichristian Empire, which must be at Rome, cannot be that chimerical Empire of Antichrist of three years and [Page 176]a half, that must conclude 45. days before the end of the World; and that 'tis that of Rome, which hath endured so long already. The con­sequence is plain, because all do acknowledge, the World must not, and cannot according to the decrees of God, endure yet twelve or thir­teen hundred years, to make room for the reign of Antichrist; and a thousand years more at the end of that, to make room for the Kingdom of Jesus Christ, the truth and certainty of which we shall prove. So that if the reign of Antichrist must endure 1260. years, it is necessary that it subsist at this present time, and that it hath be­gun a long time since. This is, I say, a de­monstration, which I have in readiness for these Gentlemen, when I shall have proved the only thing in this argument, that can be called in question, viz. that the 1260. days of Anti­christ cannot be understood of so many natu­ral days. I would prove this truth presently, were it not that it regards the time of the duration of the Antichristian Empire, of which we shall have occasion afterwards to speak. Wherefore now we shall continue to give you the explication of the Prophecies, that contain the Character of this Antichristian Empire.

CHAP. XVIII.

More proofs, that the Characters of the Anti­christian Empire do agree to the Papism. A Proof drawn from the fourth Chapter of the first Epistle of St, Paul to Timothy. The translation of that passage amended.

SOme persons reading our second just Prejudice against popery, have admired; that to make up the character of Antichrist, we have not among other places of Scripture inserted that Text of St. Paul, in his first Epistle to Timothy, in the be­ginning of the fourth Chapter. Now the Spirit speaketh expresly, that in the later times some shall depart from the faith, giving heed to seducing spi­rits and doctrines of Devils, speaking lies in hypo­crisy, having their consciences seared with an hot iron. Forbidding to marry, and abstaining from meats, which God hath created to be received with thanksgiving of them that believe.

The reason why this Text was not made use of in the book of Prejudi­ces against Popery.'Tis certain, this is one of the clearest Oracles of the New Testament, and one of the most live­ly pictures the Holy Spirit gives us of the Anti­christian Apostacy. But I could not make use of it, in drawing my prejudices against the Roman Church; because prejudices must be drawn from things either exceeding notorious, or confessed and granted. My prejudice was not this: No Religion that hath Antichrist for its head, can be the true Religion. Now the Roman Religion hath Antichrist for its head, &c. If I had formed it thus, I had been obliged to bring all the proofs that are to be met with in the H. Scripture, to [Page 178]maintain, that the Roman Religion is the Anti­christian Empire; and then I must not have omit­ted this. But I argued otherwise in that preju­dice; and said, I judge not, but I prejudge. I do not pronounce, that the Pope and his religion are Antichrist. But I say, it is very strange and surprizing, that all those places of Scripture, where, by the consent of Interpreters of all ages and of all parties, Antichrist is spoken of, may be so easily and so justly applied to the Pope and his religion. Though at the bottom popery should not be pure Antichristianism, yet there is no like­lyhood, that God would describe Antichrist and his reign in such equivocal terms, that all that that is confessed to be spoken concerning Anti­christ, may be adopted to him that should be the Vicar of Jesus Christ, and to a Society that should be his faithful Spouse. 'Tis plain, that to reason thus, I was to look for no other Texts, but those that are not contested; such as are the second Chapt. of the second Epistle to the Thes­salonians, the seventh of Daniel, the 11, 13, 17, and 18 th of the Revelation, whereas the Romish Doctors do dispute about all, in the words of St. Paul in the fourth Chapter of his first Epistle to Timothy. They dispute about the particular sense and the general scope of it. They turn this Ora­cle off on the Encratites, Manichees, &c.

Now, that I am not a drawing prejudices, but do dispute, I must prove; and though the proofs are contested, yet we must not abandon them in a controversy. We must only make them so evident, that they may be clear to all reasonable men. And this is that, which we are about to do in pursuing the History of the Characters of the Antichristian Apostacy, by this passage of St. Paul, [Page 179]according to that sense of it, which the learned Joseph Mede gives us; who hath given us abun­dance of light into the Prophecies, but into none of them more, or more happily than into this.

The divi­sion of Chapters and Verses in our Bi­bles is not authen­tique.First of all we must rectify the translation of this passage; and in the beginning give notice, that the divisions of our Chapters, being not altogether authentick, and being often times made with little judgment, no regard must be given to this, that the 4 th. Ch. of the 1st. Epistle of Timothy begins with these words, Now the Spirit saith expresly that in the later times, &c. For in truth the sense begins at the last verse of the foregoing Chap. and we should read thus, Without controversy great is the mystery of Godliness, God manifest in the flesh, justified in the Spirit, seen of Angells, preached to the Gentiles, believed on in the World, and received up into Glory. But the Spirit saith expresly, that in the later times some shall depart from the faith, giving heed to seducing Spirits and Doctrines of Devills. This observation alone is enough to perswade all those that sincerely seek after the truth, that the Apostacy, which the Apostle speaks of, is the Apostacy of Antichrist. For he makes so clear an opposition of this apostacy to the Mystery of Godliness, that 'tis impossible not to discern, that he opposes Mystery to mystery, religion to religion; the mystery of Godliness to the mystery of iniquity, of which he himself hath spoken to us in his 2d. Ep. to the Thessalonians. And as by the mystery of iniquity, all the world acknow­ledges, that he means the religion of Antichrist; so all the world ought to acknowledg, that in this place the Apostacy of the later times oppo­sed to the Mystery of Godliness, is the Antichristian [Page 180]Empire and Religion. And that the reason why the Apostle hath not here repeated the term of the mystery of iniquity, is because he did believe, that it would be easily understood. It seems natural, that after he had said the mystery of Godliness is great, he should say, but the mystery of iniquity shall publickly appear, which shall be an Apostacy from the faith. He would without doubt have thus exprest himself, were it not, that having spoken elsewhere of the Mystery of iniquity, any one might easily perceive that in this later place he makes an evident allusion to it, and that so it might easily be seen in the Apostacy, which he describes.

Our com­mon trans­lation doth not well represent St. Paul's sense.Our version renders the Text of St. Paul thus; Now the Spirit saith expresly, that in the later times some shall depart from the faith, giving heed to seducing Spirits, and Doctrines of Devils, speaking lies in hypocrisy, having their conscience scared with a hot iron; forbidding to marry; com­manding to abstain from meats, which God hath created for them that believe. Looking on the Text in this form, the first sense that offers it self to our sight is, that these Doctrines of De­vills are those which he adds in the following words viz. Forbidding of marriage, and abstinence from meat. Now I confess, that ever since I understood how to read and understand, I have always suspected this, and I did not understand how and why the Apostle St. Paul should cha­racterise those opinions that seem so little cri­minal, as the forbidding of Mariage to certain persons, and abstaining from certain meats at certain times, by such black names as the Apostacy from the faith, and the Doctrines of Devills. I did conceive, that the law of Celibacy in the [Page 181] Priests and Religious persons, might well be called a Doctrine of Devills, by reason of those im­purities that are the consequences of it; but as for abstinence from meats in Lent and on cer­tain days, one cannot deny, but that it is a very extravagant expression to call it a Doctrine of Devils. It must be observed therefore, that a­postacy from the faith, and the Doctrine of Devils, do not refer to the forbidding of marriage and of meats, as the Genus referrs to the Species, as if these forbiddings of marriage and of meats, were themselves Doctrines of Devils. They are only the Characters of those that are to teach the Do­ctrines of Devils; that is to say, that they shall be persons that shall make a profession of great austerity, to that degree, that they shall abstain from marriage, which God hath instituted, and from meats which God hath allowed us to use. And so this is the sense of the words. The true sense, and the true translation of this Text of St. Paul. In the lat­ter days, there shall happen an apostacy and a revol­ting from the faith; men shall give up themselves to seducing spirits & to doctrines of Demons, which Do­ctrines shall be taught by hypocrites, lyars, men whose consciences are seared with a hot iron; and who ma­king a great shew of their austerities, shall abstain from marriage, and from meats which God hath created, imposing a necessity on all their devouts to observe celibacy, and the Laws of their fasts, that consist in distinction of meats. And to translate it exactly according to the Greek Text, the sense is clear without a Paraphrase.

I. Now the Spirit saith expresly, that in the latter times some shall revolt from the faith, giving themselves up to deceiving Spirits and Doctrines of Demons.

II. And this through the fictions of lyars, [Page 182]men whose consciences are seared with a hot iron.

III. Forbidding to marry, commanding to ab­stain from meats, which God hath created to be recei­ved with thanksgiving by the faithful, and by them who know the truth.

Those that understand Greek and the rules of Grammer, will easily see, that the words cannot be otherwise translated. For the Greek pronoun some, and the participle giving up themselves to, cannot be construed with lyars and forbidding; seeing the pronoun some, is in the nominative case, as they call it, and the other words are in that which they call the Genitiue. So that it must not be translated, some giving up themselves and teaching lies. But lyars and forbidding must be construed with these words through the hypocrisy, and be rendred through the hypocrisy, or through the fiction of lyars. For the proposition that sig­nifies [in,] signifies also by or through. And our (French) Interpreters have so translated it, teach­ing lies through hypocrisy. But instead of teaching lies, it should be translated, through the hypocrisy of those that teach lies, or lyars. This Text thus rectified by a right translation, presents two things to us, the first is the Antichristian Apostacy and its Characters; the second is the fountain of this Apostacy, the men that must cause and promote it. The first is the apostacy from the faith, to give up themselves to se­ducing spirits and the doctrine of Devils or Dae­mons; the second is the hypocritical Authors of the Law of celibacy, and of abstinence from meats. Let us examine whether these two things do well agree to the Papism.

CHAP. XIX.

That the term of Apostacy, is not too big to express the Papism by: that Apostacy signifies rebellion and Idolatry: why the H. S [...]ripture uses such high words to describe the popish Idolatry; and higher than those, it makes use of to describe the Pagan Idolatry.

THe first Character of the Antichristian Em­pire that appears in this place is apostacy: some shall revolt from the faith.

'Tis exactly the very same word, which Saint Paul uses in the second Chap. of the second Epistle to the Thessalonians, where by the confession of all, he describes the coming of the Antichristian Empire. That day shall not come, except there come a falling away, or an apostacy first, and that man of sin, the son of perdition, be revealed. The Idea which the word Apo­stacy rai­seth in the mind. This term of apostacy at this day begets a dreadful Idea in mens minds. 'Tis used to signify an entire re­nunciation of the faith. Especially when 'tis join­ed with the word faith, as it is here, They shall fall into an apostacy from the faith; it seems to sig­nify as much, i. e. an utter renunciation of the Christian faith. Now the Papism makes great use of that, and pretends to prove it cannot be called an apostacy, and a renunciation of the Chri­stian faith, because it retains that entire, receiving the Apostles Creed, the Nicene, and Athana­sius's, in the sense of the Scripture, and of the Church.

Before we shew, that this makes nothing a­gainst [Page 184]our hypothesis; The word Apostacy which sig­nifies An­tichrist, shews he must not be a Jew. I will observe one thing, which I have not found any as yet have sufficiently confirm'd. 'Tis this, that the term of apostacy, which signifies the Empire of Antichrist, evident­ly shews, that the Antichrist of the Romish Do­ctors, is a meer Chimaera. According to them, he must be a Jew that must style himself the Mes­siah, assemble all the Jews at Jerusalem, make war on the Christians, and destroy Christianity. If he be a Jew by nation and religion, he will not be an Apostate. For according to the Scri­pture usage of the word, and that of the lan­guages at this day, none are called Apostates, but those that abandon the true religion to embrace a false one. So that see here is a new proof, that Antichristianism must establish it self in Christiani­ty, and the Subjects and Prince of this Empire, must be Apostates from the Christian religion, which cannot agree to the Jews. We must not say, that this Empire of Antichrist is called an apostacy, because it will cause the Christians to revolt, and make them Apostates: For it is plain, that the head of this Empire must himself be an Apostate. That day shall not come, except there be first a falling away, or an apostacy, and the man of sin the son of perdition be revealed. One may plainly see, that this signifies, before the apo­stacy of the man of sin happens.

The revolt of the Pa­pism from the faith is very well called an Apostacy.At the present to make appear, that the revolt of the Papism from the faith is very justly styled an apostacy, divers things must be observ'd. And first, That this word in its original, doth not signify all that, that men at this day would signi­fy by it. The verb whence this word is derived, signifies no more than to depart from any person or thing. They that understand Greek, cannot be igno­rant of that.

[Page 185] So Apostacy originally signifies a departure; 'tis to depart from the obedience which is due to any one. 'Tis to refuse him, either the whole, or a part of that homage, that is due to him. 'Tis not without a great mystery of Providence, that such extravagant Ideas, and such as are not ac­cording to the intention of the H. Spirit, should be affixed to the names designed to signify the Antichristian Empire and its head. For example, the man of sin, the son of perdition, the Beast with seven heads full of blasphemies, the great Whore, the Cup of abomination, Antichrist. Excessive Ideas, I say have been affixed to these names, as if hereby it were signified, that the person and the Empire, designed by these names, should have nothing of the Christian; yea, nothing of humane in it, and that they should be prodigies of impiety, madness, blasphemy and impurity. The same thing hath happen'd in the term Apo­stacy, to which hath been affixed the Idea of an utter renunciation of the faith. And this hath not come to pass without a singular Providence of God, who would not have Antichrist to be known, to the end that during his birth and esta­blishment no man might oppose him.

Our second Observation is, that the word apostacy in the Scripture use of it, answers to the Hebrew word mered rebellion, The word Apostacy properly signifies rebellion. and marad to rebel. 'Tis very usual with the 70. Interpreters, to render these Hebrew words by those of, to apostatize and apostacy, whether it be rebellion a­gainst God, or rebellion against men that is treated of. The Reubenites and Gadites, returning home, after they had assisted their Brethren, to settle themselves on the other side of Jordan, built an Altar on the bank of the river. The other Tribes [Page 186]imagining, that the Reubenites & Gadites intended to sacrifice on that Altar against the command­ment of God, they say to them, ye rebel against the Lord. Josh. 22.18, 19. Timeredou, which in the Greek is rendred, you are become Apostates from the Lord. On the other hand, the Reubenites justifying themselves, say, the Lord knows, if this thing be done in rebellion. They use this word mered, and the septuagint have rendred it by that of apostacy. When the Spies returned, Joshuah and Caleb being desirous to induce the Israelites to pur­sue their journey, to endeavour the conquest of the Land of Canaan according to the inten­tion of God, they say to them, revolt not, al timeredou; and the Greek hath it, do not turn apostates. Instances are without number, and 'tis sufficient to have intimated it.

According to this use of the word, which is certainly the Scripture use of it, 'tis evident that the Papism is a true apostacy, a rebellion, a revolt. To be an Apostate in the Scripture sense, Apostacy doth not always sig­nify a total defection. it is not necessary that a man should utterly abandon the true God. When the Israelites on this side Jor­dan, accuse the Reubenites of an intention to turn Apostates, do not revolt, they do not so much as suspect, that they intend entirely to renounce God, but only to build an altar against the Al­tar of Moses, to sacrifice to that God that brought them out of Egypt. Do not apostatize, say they to them, in building you an Altar besides the Altar of the Lord our God. When Caleb and Joshuah say to the Israelites, on the occasion of their refusing to go towards the Land of Canaan, do not apostatize, they did not apprehend, that the Israelites were minded to chuse another God; but only that they would revolt from the orders [Page 187]of the true God, but yet without renouncing him for their God.

How the Papism de­stroys the Articles of faith.It is not therefore necessary, that the Papism should be a formal and entire renunciation of the faith; it is enough that 'tis a revolting from the faith. Now certainly the Papism is so. There are none of the Articles of the Christian faith, which it doth not destroy, and against which it doth not plant its engines. There are rebels, that do in words acknowledge a Prince for their King, who yet do not cease to make war against him. This is the ordinary way of rebels. The Papism doth perfectly the very same thing. It doth homage in words to the principal Articles of the Christian faith, but indeed it fights against them, it destroys them. It acknowledges a God manifest in the flesh; but it revolts from this Article, and destroys it by another carnal God, or a God in the flesh, i. e. the Bishop of Rome, to whom it ascribes a double power, which agrees to Jesus Christ alone, and which even Jesus Christ himself would not exercise, while he was here upon Earth. It destroys also this God manifest in the flesh by another Jesus Christ, incarnated, breaden, transubstantiated, indivisibly united to the accidents of the bread; and of this false Christ it makes a true Idol. It believes one Jesus, the redeemer of the World; but it destroys this article of faith, and revolts from it, in saying, the Saints are our mediators, in offering to God their me­rits, besides the merits of Jesus Christ, and in praying to God in their name and by their inter­cession. It believes one only God; but it revolts from this article, in supposing new objects of worship, to which it renders a truly religious worship. It believes that the blood of J. Christ [Page 188]cleanseth us from all sin; but it revolts from this Article divers ways, in seeking out strange sa­tisfactions, and in supposing a purgatory, the use of which is to expiate the sins of men.

'Tis an A­postacy from the faith to in­troduce that Which is beside the faith.And that we may clearly understand, that all these things and others of the like nature, may very well be called an Apostacy from the faith, we must again make use of that passage in the 22 th Chapt. of the book of Joshua, where the Israelites say to their brethren, do not apostatize in building an Altar, besides the Altar of the Lord. These words shew, that one may be an apostate, not only by bringing things into Religion, which are against Religion, but also in promoting things that are besides Religion. For they do not say against the Altar, but besides the Altar. Now in this sense, it is clear, that the Papism is an Apostacy. For be­sides the true object of worship, it introduces new objects of religious adoration; besides the sole and only Jesus, it introduces many saviours; besides the sole Intercessor, many intercessors; besides the sole sacrifice another sacrifice; besides the true Sacra­ments, false ones. The Papism introduceth doctrines & worship, both against the faith & besides the faith, therfor 'tis a true revolting or apostacy from the faith.

The Papism is an Apo­stacy, if it he conside­red alone.My third Observation is this, that to have a right knowledge of the Papism, we must not look upon it as is usually done, as compounded with the opinions and worship of Christianity, which it hath retained. This is one of the great artifi­ces of the Devil and his Agents, to make us con­sider, the Papism as a Religion that confesseth one only God, that worships J. Christ God co-eternal with the Father, the Redeemer of the World; that believes the resurrection, the life everlasting, Hell, and the last Judgment. The eye confounds [Page 189]these fair and great objects, with the additi­ons of popery. And this confused and indistinct view makes the additions to be esteem'd as no­thing, and appear very inconsiderable, on the ac­count of that Christianity that lies at the bottom. That therefore we may know the Papism, and what name we ought to give it, we must consider it alone, by it self, and as separated from the Christian Religion. Then it is certain, it will deserve the name of an apostacy or a formal revolt from the faith. For do but look only on that Troop of second Gods, of Pilgrimages, Indul­gences, Masses, Saints, Patrons, Intercessors, she- Saints, Images Reliques, Idols, the bread that is worshipp'd, pray'd to, and before which men prostrate themselves. This is a true Paga­nism, and a formal apostacy from the Christian faith.

My fourth and last Observation, to justify that the terms of Apostacy from the faith, which the Apostle makes use of here, are not too high, but agree very well to the Papism is, Apostacy, especially signifies Idolatry. Neh. 9.26. that Apo­stacy, though the word ordinarily signifies all sort of rebellion, yet when Religion is spoken of, it particularly signifies Idolatry. So when the Le­vites confess the sins of their Nation and of their Fathers, they say, they were disobedient, and they rebelled against thee. The septuagint renders it, they departed from thee, and fell into apostacy; by which, without doubt, is meant the Idolatry of the Israelites. For that was the sin that did prin­cipally draw down the wrath of God upon them. And the septuagint also says of Ahaz, that plun­ged himself into the Idolatries of the Heathens, that he apostatized from the Lord with a great apostacy: 2 Chro. 28. not that he did absolutely abandon the [Page 190]God of his Fathers; 2 Kings 16.15. for he kept the brazen Altar to enquire of the Lord therewith.

God gives such an I­dea of the popish Ido­latry as seems very extrava­gant.If all the Idolatry of the Church be called apo­stacy, and deserves that name; it is certain, the Idolatry of the Papism may well be called apostacy. And hereupon, 'tis worth the while to enquire into the reason, why God speaks in so high terms concerning the Idolatry of the Papism: He calls that Church, the great Whore, that makes the Kings of the Earth drunk with the wine of her for­nication. He saith, she holds in her hand a Cup full of abominations; and all this, because of her Idolatry. This looks as if it were very extrava­gant, when applied to the Idolatry of the Papism. For after all, its false worship doth not appear to be any great matter; the Church of Rome in­vocates Saints; but besides that, they are the friends of God, she invocates them only in relation to God, because he hath honoured them with his gifts. She believes, that the good things which are asked of the Saints, are not obtained of them, but because those Saints themselves do obtain them of God by their intercessions. She pro­strates her self before Images; but the worship she gives them is relative, and goeth up to their ori­ginal. And lastly, it doth not appear, that this popish Idolatry doth come near the Idolatry of the Heathens, to which nevertheless the Holy Spirit hath not given such frightful names. Here then are two things to be enquired into. First, why God gives us so odious an Idea of this popish wor­ship. Secondly, why he speaks of it in higher terms then he doth of the heathen Idolatries.

As to the first question, I answer, that we need but plainly lay open the invocation of Saints, their mediation, their intercession and the adora­tion [Page 191]of their Images, The invo­cation of Saints, and their inter­cession ruins the fundamen­tal Article of the exal­tation of J. Christ, at the right hand of his Father. to see that there is nothing more Antichristian, that doth more subvert Chri­stianity, and one of its principal Articles, viz. that of the exaltation of Jesus Christ at the right hand of his Father. This sitting at the right hand of his Father doth not meerly signify, as is sup­posed, an elevation to the glory and dignity of Soveraign Monarch of the Church. It signi­fies also that perpetual assistance, if I may use this term in that sense; that perpetual action, by which Jesus is always present with God his Father, to speak to him in our behalf, and to obtain of him all things that we stand in need of. He as­sists at the right hand of God, because that is the hand of glory, and glory is for him. The right hand also is the hand of good omen. Therefore evil omens are called sinister ones, i. e. very bad ones. Now in this respect the assists at the right hand of God for us, and therefore it is that sit­ting at the right hand is immediately joined with intercession. Who is he that shall condemn? It is God that justifies; it is Christ that hath dyed, or ra­ther that is risen again, who also sits at the right hand of God, and makes intercession for us. And elsewhere, he is entred into the holy places with his blood newly shed, and lives there, that he may make intercession for us. So that the honour of the exaltation of Jesus Christ consists in these two things;

  • First, his royal dignity, that exalts him above all the Church.
  • Second, the glorious pri­viledge of continually assisting before the Father, to be our Mediator.

These two great advantages belong to Jesus Christ in such a manner, that they are incommunicable to every one besides. This was what was typified by the high Priest, who alone entred into the Holy of holies to pre­sent [Page 192]his incense there. Whosoever therefore com­municates these two advantages to the creature, he destroys the article of the exaltation of Jesus Christ, and consequently promotes an abominable doctrine.

The Papism destroys the two parts of the exaltation of J. Christ.Now this is that which the Papism doth, it destroys the exaltation of Jesus Christ by dividing it. First of all, it destroys his exaltation, that is to say, his royal dignity, in giving him an Asso­ciate under the name of his Vicar, who assumes as well as Jesus Christ, the name of God, Holy, most Holy and Holiness. For to make a Vicar for a King without his order, and against his will, is to give him a Rival. Supposing therefore, that this great office of Vicar of Iesus Christ, be not ac­cording to God's intention; it is certain, that it is the highest of all encroachments on his right and authority; and which deserves the odious names of apostacy and abomination.

Secondly, It overthrows the mystery of his exal­tation, in giving Jesus Christ companions in his incommunicable priviledge of standing before the Throne of God, The privi­ledge of assistikg before the Throne of God, is in­communi­cable to any one besides J. Christ. and being at his right hand to present our requests unto him. This is evident­ly that which makes the connection of this Text of Saint Paul, now the Spirit saith expresly, there shall be a departing from the faith, with the fore­going one, God manifest in the flesh, &c. received up into glory. Naturally received up into glory, should follow after justified in the Spirit, and come before seen of Angels, preached to the Gentiles, believed on in the World. But he would place the words, received up into glory, at the end of the mystery of Godliness, and immediately be­fore the prediction of the Apostacy, to signify, that that Apostacy should principally aim at the ruin of [Page 193]that Article. For in truth it seems, The Papism pulls down the Lord from his glory. that the mystery of iniquity did principally design to draw down Jesus Christ from the Heavens, and tum­ble him again into a low estate. It encloses him in a bit of bread, it makes him descend into unclean entrails, it sends him to the draught, it causes him to be eat by Mice and Rats. It takes away from him his arms, legs, head, life, and leaves him without any action or defence. It sets up rivals to him in all his offices, and divides his honour to wood and stone. All this well con­sider'd, deserves the name of abomination and apostacy.

'Tis an a­bominati­on to invo­cate any creature before Gods face.That this may be more plain with respect to the invocation of Saints, and to take off the veil, under which they hide the horrours of that wor­ship; we must observe, that that sitting of Jesus Christ at the right hand of his Father, imports a very near presence of the Son, who assists per­petually before his Father, and who is perpe­tually before his face, environn'd and (as I may so say) buried by the rays of that glorious face of God. Thou shalt not have other Gods before my face. This face of God is a lively spring of light, that swallows up whatsoever there is of brightness in the most excellent creatures, in such a manner, that they are as nothing in the presence of God. There is but one creature, that is not swallowed up by these rays, and that is the humane nature of the Son of God. That is up­held by the glory of the second Person, to which it is supernaturally united. By reason of this, the Son may be invocated before the face, and in the presence of the Father, because the glory of the Son is not swallowed up and annihilated by the glory of the Father. But it is a true abomina­tion, [Page 194]to go and worship, and invocate a simple creature before the face of God, and at the foot of his Throne.

This consideration doth utterly destroy that vain pretence, which so many take for a good reason. One may pray the Saints which are on Earth, to pray to God for us; because be­ing far from the face of God, they are not swallowed up by his beams. We lawfully pray the Saints on Earth to pray to God for us, say they; what greater harm is there to invocate them in the heavens? The difference is plain; the Saints that are upon Earth, are conceived as far from God, their rays are not swallowed up by the infinite brightness of the Divinity, we may give them some homage. But to go and serve them before the face of God; to give them a religious worship in Heaven, 'tis insolently to violate the Majesty of God. And under what pretence soever it may be done, 'tis a bold attempt, that is not pardonable. A Subject that is highly preferred, when he is alone, and far from his Prince, may receive great honours from those that are beneath him. But both the smal­lest and the greatest, when they are in the So­veraign's presence, are equal. It would be a piece of high Treason, to render homage to a Sub­ject before the Soveraign's face. The Sun swal­lows up all the Stars. The glory of God in his Throne annihilates all glory. 'Tis therefore an odious crime, to go and render homage to the Saints at the foot of the Throne of God. If I honour the Saints here below by my praises and my imitation of them, this doth not reach to the Throne of God, 'tis to men that I speak; but my prayers reach Heaven. There is but one Sub­ject that doth invocate in the behalf of others in the Heavens, and but one Object that may be invocated. This is what St. Paul means, There is but one God, and one Mediator between God [Page 195]and men. There is but one God, that may be prayed to in the Heavens, and only one Jesus that prayeth for men. So that I conclude, that the invocation of the Saints is an abomination and an apostacy, because it highly affronts Jesus Christ, in that double manner as we have said, both be­cause it snatches away from him the priviledge of assisting alone at the right hand of the Father, and because it violates the Majesty of God, in whose presence all grandeur disappears. So far are the Saints from being more worthy of ado­ration because of their glorification, that on the contrary, the more they are glorified, and the nearer they are to God, the more are they as no­thing and invisible. Add to this, that J. Christ hath reserv'd it to himself as an incommunicable piece of his glory, that we should call on the Father in his name. The Papism calls on him in the name of Saints; for it invocates him by the merit and intercession of the Saints. This is an­other abomination. As to the adoration of Images, 'tis so plain an abomination and apostacy, that it cannot at this day any longer be defended, but by denying it, and saying, God forbid that we should adore or serve Images, we only make use of them, as a means to ascend to their originals.

The Ido­latry of the Jews was never car­ried so far as that of the Hea­thens.The second difficulty is, that the Holy Spirit speaks of the Antichristian Idolatry, in more odious terms than it doth of the heathen Idolatry. Which is very strange. But none will any longer wonder at it, when he considers in what manner God under the Old Testament spake of the Idolatry of the Israelites. One thing is as certain as it can be, viz. that the Israelites in their Idolatries did never totally abandon the true God. They wor­shipped a golden Calf in the wilderness; but they [Page 196]pretended it was an Emblem of that great God that had brought them out of Egypt. They ser­ved Baalim, the Gods of strangers, 'tis true; but this was in associating them with the true God, whose worship they never did reject. If ever there was a time of corruption, it was that of Ahab, who to the sin of Jeroboam added all the abominations of the Tyrians, which his wife Ieza­bel taught him. Nevertheless at that very time, Elias confesses, that the nation halted between two, worshipped God and Baal at the same time.

Yet it is described in higher terms.It appears therefore, that the Idolatry of the Heathens, who worshipped none but false Gods, was more criminal; however, the Holy Spirit speaks against the Idolatry of Israel, with a thou­sand times more violence and vehemence than a­gainst that of the Heathens. The Prophets de­scribe the heathen Idolaters as fools, as brutish persons, that had lost their senses, who of the same log of wood made a God and a foot-stool. But when they speak of the Idolatry of Israel, they do it in such terms as make persons of any modesty to blush. For there are no odious Ideas in the most infamous prostitution, which the H. Spirit doth not bring in in his description of them. We need but consult the 16 th Ch. of Ezech. and many more places of the other Prophets, where the Idola­trous Iewish Church is represented as a woman void of shame, that prostitutes her self to every comer, that sits in the cross ways, that offers her self, that opens her bosom, that speaks such words as modesty can't hear, and doth abominable actions.

The reason of this difference is plain, 'tis be­cause the Idolatry of the Heathens is consider'd [Page 197]only as a simple fornication, The Ido­latry of the Church is most cri­minal, and why. and the Idolatry of Israel as adultery. Every one knows the diffe­rence between simple Fornication and Adultery. Almost all nations have punish'd adultery with death. But the Heathens did scarce think that fornication was a sin; the Jews themselves coun­ted it as a trivial matter. A man sees the worst of crimes committed upon a woman that belongs not to him, without being much moved at it; but the least debauches of his own wife stir up his jealousie, and kindle his anger. He can't speak of them without vehemence, and in terms that signify the greatness of his grief. And 'tis not an unreasonable resentment. A woman with whom he hath made no treaty, that hath not plighted her troth to him, nor he his to her, doth him no wrong, there is no shame redounds to him there­by; whereas the crimes of his wife cover him with infamy. 'Tis the same with God; the Ido­latry of the Heathens in his opinion is but a simple fornication, he hath made no treaty with them who are without the covenant; no shame, nor dishonour is reflected on him from their debau­cheries. But he hath treated with the Church, she is his Spouse; he calls her so; 'tis a figura­tive expression that he every where uses. We need not therefore wonder, if he be more sensi­ble of those wrongs, that are done him on her part. Although the Idolatries of the Heathens were greater, considering them precisely in themselves, than the Idolatries of the Church; yet however, God would not be so much offended by them. A Husband is more offended by the light debaucheries of his Spouse, than by the greatest crimes of one that is only his Kinswoman. It signifies nothing, that this woman doth not [Page 198]deny her Husband her favours; if she suffer others to share with him, her crime is not the less. It signifies nothing also, that the Church doth not refuse to give adoration to the true God; if she suffer the creatures to be sharers with him, she is not less criminal; she is still an Adulteress, and her crime is an abomination.

It is easy to apply all this to the Christian Church; the bands of the sacred marriage that unite her to her God are much more noble, glorious and strait than those that united God to the Synagogue. So her adulteries also are much more worthy to be condemned. It sig­nifies nothing, that she commits them with those that are called the friends of God. A King is not the less offended by the disorders of his Spouse, that prostitutes her self to his favourites, than if she prostituted her self to strangers. And thus, I think, enough hath been said to justify this, that the Papism is a true Apostacy, and that that term, and others, though higher, are not too big to signify the abomina­tions of the Antichristian Empire.

CHAP. XX.

The deceiving Spirits which St. Paul speaks of, are Evil Spirits, The Doctrine of Daemons is that Doctrine, that hath Daemons for its Objects, and not that which hath Daemons for its Authors. There is a perfect confor­mity between the Theology and the Religion of the Heathens about Daemons, and that of the Papism about Saints and Angels, me­diatory Spirits.

Evil spirits are the first Authors of this Popish Idolatry. SAint Paul, continuing to describe the future Antichristian Empire, saith, that this Apo­stacy shall be joined with the spirit of seduction: They shall give up themselves to deceiving spirits. 'Tis very indifferent whether by these deceiving spirits, or spirits of errour, as some copies have it, we understand men, or spirits separated from matter; for both the one and the other yield a true sense. It is true, that the Antichri­stian Apostacy was formed by the deceit of cer­tain deceiving spirits, who being mad upon a false devotion, seduced others both by their examples and also by their bad arguments. Yet I rather encline to believe, that by deceiving spirits we are to understand evil spirits, which were the first Authors, in the first place, of the worthip of Reliques, afterwards of the invocation of Saints, and at last of the adoration of their Images. This was the way whereby superstition began to be establisht, viz. the visions, by which Reliques [Page 200]were discover'd. We learn from Saint Austine, that the bodies of the Martyrs Gervais and Pro­tais were found out by St. Ambrose by the help of a dream. Confes. l. 9. c. 7. The same time God revealed to this holy Bishop in a dream, where lay the bodies of the Martys Gervais and Protais, who many years were kept in the secret of God, and preserv'd free from corruption, to the end they might be discover'd, to stop the fury of a woman that was Empress, and mother of the Emperour. The visions whereby Reliques were revea­led came from the father of lies. I will not wrong Saint Ambrose so far, as to accuse him of feigning this vision to deceive the people, to work false mi­racles, that he might make the party that were for the word consubstantial, to triumph over Arianism. But this is certain, it was a decei­ving spirit that did abuse St. Ambrose, and did discover these Reliques to him to make Idols of them, because then the Reliques of the Saints began to be abused. The Miracles that were wrought by Reliques, either are fabulous stories of Impostors, or the productions of him, who is the father of lies. Saint Austin saith, that those who were possess'd were deliver'd by them. Be­sides that, the greatest part of those that were possessed in those ages, were melancholy persons; it is not hard to conceive, that the Devil would play these pranks to establish Idolatry, that was then receiving its birth. He could do no less than go out of a body, feigning to be forced to it by the vertue of Reliques, and merit of a Saint. A blind man received his sight by putting a cloth to his eyes, that had touched the Coffin of the Martyrs. The people by their credulity make such sort of Miracles every day. The Mira­cles were false ones. St. Austin had a good share of this credulity. But though it were true; the Devil might do things much harder than this, [Page 201]of restoring sight to a man, that had not seen for some time. Besides, God, that was willing, that his decrees should be accomplish'd, let loose the rains to the spirit of illusion. We need but fol­low the History of the Church, and the Legends of the Saints, and there we shall find every where these dreams, these visions, these apparitions of Souls; Saints speaking, the Virgin Mary appear­ing to her devotoes; the whole designed, not to confirm the Doctrines of Christianity, but the in­vocation of Saints, the adoration of the Virgin, the adoration of Images, the Mass, Purgatory and other parts of the Antichristian abomination. And this fountain of seduction was open'd in part by deceiving spirits among men, wicked, supersti­tious wretches, Priests and Monks; in part by the wicked spirits, that perpetually surround men to deceive and mock them.

The last Character of the Religion of Antichrist here express'd, is the Doctrine of Devils, or of Daemons, giving up themselves to deceiving spirits, and to Doctrines of Daemons.

The Do­ctrines of Devils, or of Daemons what they are.The common opinion is, that by the Doctrines of Devils, or of Daemons, we are to understand those Doctrines, of which the Devil is the Author and inventor, and that bear upon them a Diabo­lical Character. Joseph Mede hath made a new conjecture upon it, and which I believe we owe to him. He understands by Daemons, not wicked spirits, that are represented as dwelling in Hell; but those spirits, which the Heathens worshipt as Mediatours between God and men, whom in truth in their Theology they called Daemons. For then the word was not taken in an ill sense, and Daemons were properly in the Heathen Religion, secondary Gods, subject to the great Gods. By [Page 202]the Doctrine of Daemons he understands a Doctrine of which Daemons are the object, not the au­thors. And according to him, the sense is, that men in the Antichristian Religion would renew the Divinity and the worship of these mediatory spirits called Daemons; that Paganism shall be in­troduced into the Religion of Jesus Christ; that therein shall be establisht a second order of Di­vinities, besides the three adorable persons of the Trinity; that dead men shall be invocated in this new Paganism, in the same manner as was practi­sed under the old; that their Reliques shall be ho­nour'd; Statues shall be erected to them; Images shall be consecrated for them, which shall be worshipp'd; that Temples shall be built for them, and sacrifices be offer'd to their honour; that apotheoses, or canonizations shall be renew'd; that Miracles shall be feign'd to be done by these Images and these Demy-Gods; that Trees shall a new be set up with Trophies, which are the Crosses, before which men shall prostrate them­selves; that it shall be pretended, that God comes to dwell here below in a piece of conse­crated bread, just as in the ancient Paganism it was pretended, that the Gods by vertue of the con­secration came to dwell in their Images.

Popery hath cer­tainly De­vils for its Authors.Which interpretation soever we follow, 'tis certain, that Antichristianism is found here. It is composed of Doctrines that are truely Diabolical, and that have Devils for their Authors. 'Tis a Doctrine of Devils, that hath establisht that Ty­rant in the Church, who hath exercised so much fury there, who pretends to be King of Kings, and Lord of the Lords of the Earth; who exalts himself above all that is called God; who saith he can't be judged by any one; but though he [Page 203]should lead men to Hell by troops, he must be suffer'd to do it, and be left to God to be judged. 'Tis a Doctrine that hath the Devil for its Au­thor, which sets up other objects of worship be­sides God, that gives Iesus Christ companions, and believers other Saviours. It was no other than the Devil, that could inspire Christians with the thoughts of adoring Images, and bringing in afresh that Paganism, that was once buried. 'Twas the Devil, the father of lies, that form'd that monster of Transsubstantiation, that hath contri­ved that prophane sacrifice of the Mass; and who of a Sacrament hath made a wretched Idol of it; and so to keep to the common opinion, the true Religion will not lose any thing by it.

By Do­ctrines of Daemons we must understand Doctrines, that have Demi-Gods for their ob­ject.However, I confess I have resolved on Joseph Mede's sense. It hath not been without weigh­ing things; and I did a long time believe, that this interpretation was much more ingenious than solid. But after I had well thought on it, I judg'd the quite contrary; and that for these reasons.

I. First, This expression, Doctrine of Daemons, doth not more naturally signify, that the Doctrine spoken of hath Daemons for its Authors, than it doth that it hath them for its Object. For it is certain, that in all languages these sorts of propo­sitions are aequivocal. We say, the love of God, to signify the love of which God is the object, more naturally than to signify that love of which he is the Author. We say, the knowledge of bo­dies, to signify that knowledge of which bodies are the objects; the knowledge of the stars, to express Astrology; a treatise of Angels, to express a book, not made by the Angels, but treating of them. The same aequivocal speech, and the same [Page 204]usage is to be met with in the sacred books. In the sixth Chapt. of the Epistle to the Hebrews the Apostle speaks of the Doctrine of Baptisms, Heb. 6.2. i. e. of the Doctrine, that hath Baptism for its object. St. Luke saith, that the Pro-consul Sergius was astonished at the Doctrine of the Lord, Act. 13.12. i. e. the Doctrine treating of the Lord. Gal. 2.20. Acts 3.16. The faith of the Son of God, and faith of his name, is the faith, not which hath Jesus Christ for its Author, but its object. And thus you see, we have already gain'd one point, viz. that Grammar can put in no obstacle to this Interpretation.

By the Do­ctrine of Daemons, must be un­derstood the Idola­try of Po­pery.II. My second reason is, because explain it how you will, I am perswaded that by the Do­ctrine of Devils, or of Daemons, is meant the Ido­latry which Antichrist was to re-establish in the Church. For this is that which distinguishes that Religion from the Christian Religion, and which renders it abominable. It will be said, that there are some things in the Papism, which are not less abominable than its Idolatry, that is, the usur­pation of Jesus Christs power by the Pope. I con­fess it. But besides, that this usurpation is joined with Idolatry, seeing they make an Idol of the Pope, I say, there is in Antichristianism an Em­pire and a Religion. The Empire is Diabolical, Tyrannical, Antichristian, and may well be called and Empire of Devils, as having them for its Au­thors. And 'tis in this respect of an Empire and a Tyranny, that St. Paul principally considers Antichristianism in the second Chapter of the se­cond Epistle to the Thessalonians. For there he represents the head of this Empire, as a Tyrant that sits himself down on the Throne of God, and was to possess the Empire, when he that then held it, was cast down. 'Tis true, that he con­siders [Page 205]siders it also a little as a Religion; for he calls it a Mystery, and saith, it shall be establisht by false signs and false miracles. But in this fourth Chap. of the first Epistle to Timothy, he considers An­tichristianism purely as a Religion, and not as an Empire. Therefore he speaks only of Apostacy, Spirits, Deceivers, and of Doctrines. Now, that which is most abominable in the Papism, as 'tis a Religion, is without doubt its Idolatry, and not its heresies; and consequently, this is what we must here understand by the Doctrine of Devils, or of Daemons. For the Apostle intends by that to note that which is most criminal in the Papism. Seeing therefore we must necessarily understand by these words Doctrine of Daemons, the Anti­christian Idolatry, why should we not believe, that the Apostle Saint Paul calls it so by way of allu­sion, and comparing it with the heathen Religion and Theology?

Antichri­stianism is considered in the Pro­phecies, sometimes as a Reli­gion, som­times as an Empire.I have just before made a distinction, which I desire may be observed, because 'tis of great use for the understanding the Prophecies of the Reve­lation, on this argument of the estate of Anti­christ; 'Tis this, that the H. Spirit sometimes speaks of it as of a Religion, sometimes as of an Empire. Indeed, he considers it much oftner under the notion of an Empire, than under that of a Religion. In the 13, 14, 16, 17, and 18 th of the Revelation, where Antichristianism is re­presented as a Beast vith two horns, or seven heads and ten horns▪ [...]nd as a City called Babylon, 'tis under the Idea of an Empire. For in the Pro­phetical visions. Beasts always signify Kings and Empires: But in the 11 th Chap. Antichristianism is represented as a Religion; for it is called Paga­nism, and is shadowed forth under the emblem [Page 206]of a Temple that is prophaned. Leave out the Court, which is without the Temple, and measure it not, for it is given to the Gentiles. In those places where it is represented as a Whore, where the Cup of its abominations is spoken of, and where it is said, it shall seduce the inhabitants of the Earth by the signs that it shall work, it is consider'd as a Religion; because worship, idolatry, miracles and signs belong to Religion.

The Do­ctrine of Daemons & Antichri­stian Paga­nism are the same thing.III. The H. Spirit's representing the Antichri­stian Religion as a Paganism, is to me a new rea­son, that perswades me, that in the Text of St. Paul, which we are now discoursing of, by the Doctrine of Daemons we must understand that do­ctrine, of which Daemons are the object. For I look on these two Texts as Parallel; this of the Revelation, the out ward Court is given to the Gen­tiles; and this, the apostacy of the son of perdi­tion shall be a Doctrine of Daemons. Now it is certain, that in that Text in the eleventh of the Revelation is precisely meant that Paganism, that Pagan Theology, and that Pagan service, that were introduced into the Christian Religion, and con­sequently here by the Doctrines of Daemons, we must understand the Pagan Religion, that wor­shipt Daemons, or Antichristianism, that hath made for it self a Religion altogether like it in worship­ping new Daemons.

God could not but predict the introducti­on of Paga­nisin into the Christi­an Church.IV. But the principal reason that persectly perswades me, is, the [...]ent, which is always the best, or rather the o [...] sure Interpreter of prophecies. One thing is curtain, viz. that there is a perfect conformity between the Thelogy and worship of the ancient Paganism, and the Anti­christian Religion of the Papism. This was not done by chance. God permitted it, God fore­saw [Page 207]it, and without doubt God hath predicted it. For there is no likelihood, that having carefully marked in the Prophecies events incomparably less considerable, he should forget this, 'Tis true, one may say, that the Prophecy of it is found in these words of the Revelation, the outward Court shall be given to the Gentiles; and in those places where the Antichristian and popish Religion is com­pared to adultery, and the corrupted Church to a whore. But the first seems to me to be too ob­scure, and the second too general. I can't believe, but that God would leave us some Oracles more clear and less general, to predict this admirable conformity, which is between the worship of the ancient Paganism, and that of Antichristianism. Now this Text more express and more clear then the others, I do not find elsewhere.

To set forth this last proof in all its strength, we must consider some points of this conformity. They may be seen already in those two Chapt. of the second part of our Prejudices, where we have shewn the conformity between Popery and Paga­nism. But not to give any the trouble of leaving this book to find out the proof of this truth, that the worship of Daemons among the Heathens, and this of the Saints in the Papism are alike, we will here give an abstract of it.

The Arti­cles of the Pagan Theology & Religion touching Daemons.The Pagan Theology about good Daemons is re­serred to these Articles.

  • I. They said, that be­sides the great Gods, there were inferiour Divi­nities, that received all their power from the su­periour Gods.
  • II. The inferiour Divinities were either consecrated Heroes, and deified souls, or spirits naturally and originally separated from matter.
  • III. Their office was to be mediatours between men and the great Gods, to execute [Page 208]their orders in favour of men, and carry the prayers of men to those superiour Gods.
  • IV. To the honour of the one and the other, i. e. of Daemons or spirits, as well those that were con­secrated souls, as those that were naturally sepa­rated from matter, they made Images, built Temples, and by vertue of the consecration, they made them come and dwell in those Images and Temples.
  • V. Besides this, they did adore and worship the ashes and the reliques of their Heroes. These are the Articles to which the Theo­logy of the Pagan Daemons was reduced.

Paganism acknow­ledg'd in­feriour Gods cal­led Dae­mons. First, They held inferiour Divinities, that were infinitely beneath the great Gods. 'Tis a thing so known, that there is no need to prove it. They called their great Gods, Dii superi, Dii coelestes, Soveraign Gods, and heavenly Gods. They placed these Gods in the Stars, as souls in bodies; therefore the Greeks called them [...] run­ners, as always going, and always running, as Plato saith in the Dialogue entitled Cratylus. These Gods were so very much above the others, that they believed them only immortal; for the same Plato saith somewhere, that the inferiour Gods were not immortal by their nature. They called these inferiour Gods Daemons, and they ascribed this distinction to Zoroaster. In lib. de defectu graculo­rum. They, saith Plutarch, seem to have removed great difficulties, who have establisht a species of spirits called Dae­mons between the Gods and men. They have found, that they are these Daemons, that do unite us with the great Gods, and do conciliate them to us; whe­ther this Doctrine cometh from the Magi and Zoroaster, or whether it drew its original from Thrace by Orpheus, or from Egypt, or from Phrygia.

[Page 209] The Papism makes no more di­stinction between the Saints and God than the Heathens did be­tween the Gods and Daemons.The Papism acknowledgeth the very same di­stinction. And they must not tell us, that it supposes but one Soveraign God, and no inferiour Gods; for the Saints are its true inferiour Divi­nities. It calls them Divus and Diva, as well as he was called Divus Augustus. The Heathens put the very same difference between their great Gods and their inferiour ones, as the Papism doth between God and the Saints. For the superiour Gods were almighty and eternal; and the other were created by the great Gods, did not act but according to their orders, and were not immor­tal in their own nature. The Papists can't make a greater distinction between God and the Saints than this. The Dae­mons were Mediators between God and men. The superiour Gods of the Heathens were according to them so heavenly, so sublime, and so pure, that they could not by themselves have any commerce with men, nor abase them­selves so far as to take care of humane affairs, to govern them immediately and by themselves. Therefore they establisht a kind of Daemons, Plato in Symposio. to be as Mediators and Agents between the Soveraign Gods and mortal men, said Plato. God doth not converse with men, saith the same Author; but all commerce between God and men is by the me­diation of Daemons. The Daemons are Messengers and Interpreters, that come from God to men, and go from men to God. They bring to men the pre­sents of the Gods, and to the Gods the prayers and homage of men. He that would see this Theo­logy more at large, may find it in Plutarchs dis­course, de Defectu Ordculorum. In Apuleius de Deo Socratis, in Jamblichus de mysteriis, and a­bove all in Saint Austin, in the eighth Book of the City of God, with Ludovicus Vives's notes. Now one drop of water is not more like another, [Page 210]than this Pagan Theology is to that of the Papism. God and Jesus Christ, say they, who are their great Gods, are too sublime for us to address our selves directly to them. We must have media­tours, that may be more of our rank; the souls of Saints and the Angels do this office for us. They are the interpreters of our thoughts and our wants before God; and they receive com­mission to do us good an serve us. Therefore it is that prayers are addressed to them. There­fore 'tis that cures and deliverances are expected from them. Lastly, therefore 'tis that men put themselves under their protection.

Hesiod the first author of the dei­fications of souls, the first order of Dae­mons.In the heathen Theology the mediators spirits were of two sorts. One were humane souls; the other separate intelligences. The most an­cient of the Greeks, in which we see this deifi­cation of souls expresly, is Hesiod, who saith, that by the counsel of Jupiter, the great men after their death are establisht guardians and patrons of mortal men, inspectors of their good and evil works, destributors of riches, and that in this consists their royal dignity. Therefore afterwards this sort of Gods were called the Gods of Hesiod. Plato en­tirely adopted this Theology, and Eusebius quotes from this Philosopher these words touching the Heroes; Euseb. l. 3. c. 11. de praepar. Evang. We will for the future serve and adore their sepulchers, as of the Daemons, following the advice of the Oracle. Those that have the smal­lest acquaintance with the Pagan Theology and History, The Laws of ancient Rome about the wor­shipping of Saints, ex­actly like those of new Rome. know this, that the greatest part of their Gods were deified men. They themselves made no secret of it: it may be seen in Plutarch's book about the ceasing of Oracles. The Laws of an­cient Rome are express and remarkable hereupon. Divos, & illos, qui coelestes semper beati habiti sunt, [Page 211]colunto; & eos, quos in coelum merita vocaverint▪ That the Saints should be worshipped, as well those that had been always esteemed the happy inha­bitants of Heaven, as those that by their merits have been exalted into Heaven. See another Roman Law like it. Deorum manium jura sancta sunto, hos letho datos divos habento. That the rights of the Gods Manes should be inviolable, and that they should be reputed for Saints after their death. Is there not an admirable Providence in this, that new Rome hath re-establisht the same Laws al­most in the same terms. And who can doubt af­ter this, whether Antichristian Rome hath renewed ancient Rome's Doctrine of Daemons?

A second rank of Demons, separate spirits.But besides, these men become Daemons, that ancient Pagan Theology did acknowledge others that were always such, and that never had been men. All the monuments of Paganism that we have, are full of this Theology. Apuleius expres­ses it in these words; De Deo Socratis. There is another sort of Daemons that are superiour and more august, who being free from the bonds and dis-engaged from the chains of body, have each of them received a cer­tain particular strength and power. 'Tis from this rank of superiour Daemons, that Plato hath taken those Daemons, of which he believes every man hath one all his life time for a witness of his actions and a guardian. How is it possible, that one should not perceive this perfect conformity, between the Pagan Theology and the popish Theology? The Pa­pists also make two sorts of mediatory spirits. Exact­ly as the Heathens did, so do the Papists make two orders of spirits, that are the mediatours and protectors of men: humane souls or glorified Saints, and Angels naturally separate from mat­ter. The Heathens took Guardians from among those Daemons, who had never been men; the Pa­pists [Page 212]assign to each man a guardian spirit, but he is taken out of the order of Angels. They call him the guardian Angel; and every devout per­son recommends himself to his guardian Angel, when the undertakes any thing of danger.

The Papism in the crection, consecra­tion and worship of Images hath perfectly brought back the worship of Daemons.The Heathens to render these Daemons, or these Demi-Gods, favourable to them, erected their pictures, and made Images of them; all the world knows that. They consecrated these Images, and perswaded themselves, that by vertue of that consecration, the spiritual Gods came to dwell in that matter, to which they had given a shape. The makers of Images, saith Tertullian, give bo­dies to the Daemons. One may see this Theology very distinctly expressed in a Dialogue entitled Asclepius, attributed to Hermes Tresmegistus, which at least is of some antiquity, and was in some esteem among the Heathens, seeing Apis­leius took the pains to translate it into Latin. 'Tis a marvel, saith he, that surpasseth all other marvels, that man hath found a way to make Gods. Our Ancestors were greatly deceived by their incre­dulity touching the Gods, and had but little re­gard to religion and the purity of the Divine ser­vice. They invented an art of marking Gods; Be­cause they could not make souls, and join them to in­sensible bodies, they called the souls of Daemons and of Angels, to put them into their Images, and in the holy mysteries, by which means these Images obtain the power of helping or hurting. See altogether pure popery. They may say what they will, that they believe not that there is any vertue in the Images: yet however, it is true, First, That in the Papism, an Image, that hath not been consecra­ted, according to the Ritual, cannot be exposed to the publick devotion of the people. Secondly, [Page 213]That Images not consecrated, are reputed of no vertue; whereas those that are consecrate, do of­ten work miracles, or the he and she-Saints work miracles by them. But if you would have any thing that is yet more like to the Doctrine of the Heathens, touching the power of consecrations, to draw the Gods into their Images, you will find it in the Doctrine of Transsubstantiation, and the real-presence. As the Heathens believed, they did by their invocations draw down their Gods into their brass and marble; so the Papism by the vertue of consecration draws down its God into a morcel of bread, and there encloses it fast.

The ancient Heathens defended themselves in this matter, just as our new Heathens. You de­ceive your selves, said they; we worship neither copper, nor silver, nor gold, nor other matter of which the Images of the Gods are made, &c. But in these signs we adore and worship the Gods.

Lastly, the Heathens did adore and serve the Reliques of their dead men and of their Daemons. 'Twas to the honour of these dead men, that the feasts were made, that are called inferiae, paren­talia, parentationes and novemdialia, and a hun­dred other things, whence we have elsewhere shew'd its perfect conformity with the services of the papism for the dead. We have heard Plato quoted by Eusebius, telling us, we must wor­ship the sepulchers of the Hero's. Clemens Alexan­drinus, Arnobius, Eusebius, &c. tell us, the Tem­ples of the false Gods were nothing else but the Tombs of the Heroes. And this is exactly what the papism imitates; its Temples, and its Altars are garnisht with Reliques; and it would believe, that a Temple would not have all that it must have, if there were not some bones of a Saint under the Altar.

[Page 214] Thus you have that which perswades me, that the Apostle designs the worship of the papism by the doctrine of Daemons? 'Tis this exact confor­mity that is found between the ancient Doctrine of Daemons and the mew. I think nothing can be objected but this, viz. that the word Daemon in the H. Scriptures is never taken in a good sense. It always signifies those wicked spirits, that seduce men in this World, and must torment them in the other. Whereas the Heathens in their Theology by Daemons understood those kind spirits, which are the mediatours of commerce between God and men. Joseph Mede answers to this, two things.

The word Daemon in the Scrip­ture is not always ta­ken in an ill sense. First, That the usage of this word Daemon in the sense of the Pagans, for Gods of the second rank, was not unknown to the writers of the new Testament. Saint Luke in the 17 th Chap. of the Acts, introduceth the Athenians, saying of Saint Paul, that he is a setter forth of strange Daemons. In the same Chap. Saint Paul saith, that he found the Athenians too much addicted to the worship of Daemons. In the 9 th Chapter of the Revelation Saint John saith, that the horrible plague that fell on men, hindred them not from worship­ping of Daemons. The people there spoken of, that came from above Euphrates, horsemen to the number of twenty thousand times ten thousand, are in all likelihood the Turks. And those that are smitten with that plague, are the Christians, to whom the adoration of Daemons is attri­buted, because they worshipped Saints and Angels.

The second thing, that Joseph Mede answers, which is very certain and very solid, is, that the Heathens sacrificed and render'd their homage to [Page 215] evil spirits, and not as they pretended to Angels, The Hea­thens & the Papists in believing they wor­ship good Genius's, serve the wicked spirits. and to the happy Spirits; that are Administratours under God. Because these holy creatures are too much given to the service of God, and too much in the interests of their great master, to arrogate to themselves and receive any of that homage that men would render to them. The Heathens there­fore in their intention served good Genius's, but indeed the wicked Daemons? 'Tis the same with the Heathens of the Antichristian Empire. They intend to serve the Saints and Angels; but those pure and happy Spirits, have no mind to receive such worship. It goes to them that refuse it, it goes not to God who abominates it. It goes there­fore to the Devils, that take it for themselves, and rejoyce in it; so the Antichristian Idolatry may justly be called by the same name as the Heathen Ido­latry. For they have the same model', the same principles, the same ceremonies, and they go to the honour of the same Prince of darkness, whose Empire they encrease.

CHAP. XXI.

What is the Character of those, that were to establish Idolatry in the Christian Religion. They are Priests and Monks, Authors of the Laws of Celibacy and of fasts. How many fables and fictions have been invented by these men seared in their Consciences.

WE are much obliged to the H. Spirit speak­ing by the mouth of S. Paul, that he would in this Text add the Character of the persons that [Page 216]were to cause Apostacy, What must be the Cha­racters of those, that should teach Do­ctrines con­cerning Daemons. and teach this do­ctrine of Daemons. For at last these terms of Apo­stacy and the doctrine of Devils, or of Daemons, be­ing general, the Subjects of Antichrist would al­ways have been able to have saved themselves, by the help of the doubtfulness and ambiguity of them, in saying, that every heresy is apostacy, and every lye is a doctrine of Devils. But see here, that which makes the meaning of Saint Paul ex­ceeding clear. The doctrines of Daemons were to be taught by Hypocrites, enemies to Marriage, and such as shall forbid the use of meats. By the hypocrisy or fiction of lyars, seared in their con­science, that will forbid to marry, and command to abstain from meats, which God hath created for them that believe.

It may be, there is nothing in the Prophecies more admirable, and more particular. We have already observ'd, that we must not take this as if it were here the doctrines of Devils, which the Apostates from the Christian Religion were to teach. The. Holy Spirit shews it us by what they have of fair and specious, to the end we may know them by those particulars, for which they greatly value themselves.

We here see their Character, and afterwards the means whereby they are to advance this Apo­stacy and worship of Daemons. Their Character is, that they greatly affect outward austerity, in abstaining from Marriage, and depriving them­selves of the use of ordinary meats. The means they use to establish this Worship of Creatures, and the theology of Daemons, is Hypocrisy, Fiction and Lying.

I know not whether one cannot see in this pourtraiture the Roman Clergy in general, and the [Page 217] Monks in particular, that so greatly value them­selves upon the Law of Celibacy, their Fasts, and their abstinence from certain Meats. And here­upon, Idolatry was esta­blisht in the Church the same time the Laws of fa­sting, and Celibacy were by the Monks. that we may see how admirably the event answers to the Prophecy; we must observe, that idolatry began in the Church precisely the very same time, and tin the very same age, and, which is more, by the very same Authors as the Laws if Celibacy and the Monastick life did.

It was in the 14 th age, Paul the Theban and Anthony, the two Patriarchs of the Monks, lived pretty late in this fourth age. Saint Anthony died Anno 358, and Paul the Theban was dead a little before. 'Twas at the same time that men began to speak of the Reliques of the Martyrs, to seek after them, and attribute Miracles to them. And a little time after, the Monks that had been hid in the deserts of Syria and Thebais, spread them­selves every where. Saint Bazil in the East, as­sisted by Gregory Nazianzen and Gregory of Nyssa, establisht them in Greece; from a Hermites life he made them pass to a Monastick one, and gave them rules. Saint Ambrose in the West was as great a- Zealot for the monastical life. In the same age, Lent, and the Fasts, that consist in the di­stinction of Meats, began to be establisht. And it was the authors, of an zealots for these ill­understood austerities, that pushed forwards also the worship of creatures. For St. Basil, St. Am­brose, and the two Gregories, are the most ancient Authors, in whom we begin to find the worship and invocation of creatures. If we prosecute the History of the Monks, we shall admire how they have been in all ages the promoters of Idolatry and Superstition. We have a passage of Eunapius the Heathen, who lived in the time of Theodosius [Page 218]the great, which informs us, that the Monks were the original cause of Idolatry, the guardians of Reliques.

In the life of Edesius he makes a long com­plaint concerning the violence, which the Chri­stians had offer'd to the Temples of the false Gods in Egypt, and saith, that Monks were establisht in the place of Canopus, instead of intelligible Gods to worship slaves. So he calls the Martyrs for Christianity; and adds, that these Monks redu­cing into ashes the heads and the bones of persons condemned to death for their crimes, made Gods of them, and prostrated themselves before them. Let us see what they did in Saint Austin's time. Sa­tan, Lib. de opere Mo­nachorum. saith he, spread abroad a great number of hy­pocrites, who in the habit of Monks run over all the Provinces, without being sent, never staid long in one place, never stood, and never sate; they sold the members of a Martyr, false or true. They addressed themselves to all the World, and required a reward of a rich poverty, or of a false and ap­pearing holiness. Gregory of Tours, that lived in the following age, Histor. Franc. l. 9. c. 6. i. e. in the 6 th, saith, that the Monks came to Rome, in the night digged up the bodies near the Church of Saint Paul, and that be­ing gone away, they confessed they intended to carry them into Greece, and there make them pass for the Reliques of the Martyrs. He also gives us the History of a Monk, that pretended to come from Spain, with Martyrs Reliques, and it was discovered, that they were only roots of certain herbs, with rats teeth and some other such like things. He adds, that there were many the like cheats at that time, who ceased not endeavouring to seduce the poor people and the ignorant.

They were the same Monks that were the zea­lous [Page 219]defenders of Images in the seventh and eighth Age, on which account they suffer'd so much, The Monks are zealous defenders of Imager. which gives occasion for the sad complaints of those both ancient and modern Historians, that are worshippers of Images, on account of the great violence that was offer'd to the Monks by the Emperours that were breakers of Images. con­stantine surnamed Copronymus, was their mortal Enemy, as well as he was so to Images. He made some of them be whipt, and others of them be dragged through the streets. He is accused of having burnt a whole Convent, with the best Li­brary of the East. He did crush, as far as he was able, this generation of vipers, and did severely chastise those that would not renounce this sort of life, full of hypocrisy. The Monk Theophanes, and lately the Jesuite Maimbourg in his History of the Iconoclastae, describe these pretended cruel­ties in a tragical manner. There is somewhat of lying without doubt in what these Authors say; but however, 'tis true, Constantine did use some severity against the Monks because in a violent manner they opposed the design, which the Em­perours had to cleanse the Church again from the abomination of Images. This is not a point that needs proof; the Historians that are for the wor­shipping of Images confess it, and glory in it.

Monks are the authors of all the corrupti­ons intro­duced into the Church.In the following Ages the new orders of Monks were in the West the corrupters of Religion. They were those that brought Transubstantiation and the Corporal Presence of J. Christ in the Sacra­ment into the World. It was one Paschase a Monk of Corbia, which first lick't this Bear into shape. They are the mendicant Fryars, that have carried the worship of the creatures, of Saints, and the blessed Virgin, to those extravagant [Page 220]heights, that they are at this day abhorr'd by all men of good sense, without excepting the Pa­pists themselves. One need not have very much understanding in History to be assured of this: The proofs of it may be seen in our just prejudices against Popery; for there I have shewed these ex­cesses, that smell of the spirit of reprobation; and that they have had for their authors a Saint Do­minick and his Jacobins, a Saint Francis and his Cordeliers, and generally all the order of the Monks.

The Idola­try of the Papism was establisht by the Fa­bles and fictions of the Monks.By what means did these persons establish Ido­latry? by hypocrisy and lying: by the hypocrisy of liars seared in their consciences. Behold pre­ciesely the very way by which the Roman Clergy, and generally the Priests and Monks, as well those of the East as of the West, have establisht Idola­try; by profound hypocrisy, by lies and fables. How many false visions were there to establish the invocation of Saints? How may false mira­cles? You should consult the Legends on this point; and if any will not give himself that trou­ble, let him read eleven Chapters of our prejudi­ces in the second part, from the 11 th to the 23 th. We have given our selves the trouble to make a considerable collection of the horrid, filthy, shame­full falsities, which the Papism, its Priests and Monks have advanced, to uphold the idolatrous worship of Saints, Reliques and Images. And it should be observ'd, that this spirit of fables was introduced into the Church, exactly at the same time that the Antichristian Idolatry began to enter into it. The lives of the ancient Monks Paul, Anthony, Hilarion, &c. were written by St. Jerom without honesty and judgment. The History of the Church from this very time begins to be a Ro­mance, [Page 221]where 'tis extreme difficult to distinguish truth from lies.

Under Ju­lian the A­postate Ba­bylas the Martyr be­gins to work mira­cles by his Reliques.For near 350. years, there was not a miracle wrought by Reliques ever heard of. But under the reign of Julian the Apostate, who succeeded the children of Constantine, Babylas the Martyr, sometime Bishop of Antioch, made a martyr in Decius's persecution, interred in a Suburb of An­tioch called Daphne, more than a hundred years after his death, thought of working the first miracles. Julian the Apostate would consult the Oracle of Apollo of Daphne, who not being wil­ling to answer, and conjured at least to tell the reason of his silence, said it came from hence, that the bones of the Martyr Babylas were interr'd near his Temple. This is the most ancient History of a miracle wrought by Reliques, that we have been able to discover. So the corruption of Chri­stianity began in the same place, where the faith­full began to be called Christians. It was not very long, before miracles were seen wrought by other Reliques. St. Ambrose was inform'd in a vision, where the bones of the Martyrs Gervais and Protais were interred: they went to seek them, they carried them in great pomp to the Church, and they did not fail immediately to work great miracles. This was found so good and so proper to beat down the remainders of Heathenism, that this torrent gained ground every where.

Miracles wrought by Reliques were look'd upon as new in the 4 th Age. Orat. ad­versus Games.But that which is highly observable, is, that the Authors who report these facts as true, con­fess, that this was new, and had not been seen since the Apostles time. St. Chrysostom speaking of Babylas saith; if any one will not believe the things done by the Apostles, let him mind those that are done in this age, and cease impudently to deny [Page 222]the truth. He doth not send them back to the times immediately fore-going, he doth not say, if any one will not believe the Miracles that are always wrought in the Church, let him believe that which he sees at present. But he sends them back to the Apostles, as if nothing of the like na­ture had been seen since them. St. Ambrose also saith it plainly enough, speaking of the Miracles wrought by the Reliques of Gervais and Protais. He reckons up the Miracles of these two Saints, Epist. and Marcell. Soror▪ l. 7. and finds nothing like it since the Apostles time. Wherefore after he hath made an enumeration of the Miracles of these Saints, he makes one of those of Jesus Christ and his Apostles, which he sees renewed, and saith nothing of any that were wrought in the ages immediately fore-going. St. Austin, that was very fond of the same supersti­tion, makes the same acknowledgement in the 8 th Chapter of the 22 th Book of the City of God, whence the Papists pretend to draw so great ad­vantage to themselves. 'Tis true, he there makes a History of many Miracles wrought by Reliques, but he acknowledgeth this is all new. We have given order, saith he, for the making publick me­moirs and books, for the reading of these Miracles before the people, seeing that in our time the signs and miracles of the ancient times were renewed. It was therefore new, and had not been since the ancient times.

Now it is certain, that these pretend mira­cles had for their Author the Spirit of lying, and for their spring the Hypocrisy of Lyars. It was the Devil that abused these good men, The fable of Protais and Gervais very plain in St. Am­brose. to lead them to superstition and idolatry. that which St. Ambrose himself saith of those Saints Gervais and St. Protais, is very proper to make one suspect a [Page 223]cheat. The inhabitants of Milane desire him to build in their City a Temple like that at Rome. I Ubi supra. will do it, saith he, provided I can but find some Reliques. He had them not as yet, he knew not where to find them, but lo, he is in quest of them, and hereupon subiit veluti cujusdam ardor praesagii; behold, he was inflamed with a certain fire, that savoured of presage and inspiration. He makes them search in a certain place, he there finds two bodies of Gyants. We found two men of extraordinary bigness, such as the ancient time did yield. In-venimus mirae magnitudinis viros duos, ut prisca aetas serebat; Ossa integra, sanguinis plu­rimum. The bones were yet entire, and there was a great deal of blood. Would you not say, that he speaks of the time wherein Polyphemus and the old Giants lived? Men, I warrant you, were much bigger in the third Age under the Empire of De­cius, than under that of Gratian and Valentinian. I don't know whether it be apparent, that God chose martyrs from among the Giants. They are a sort of people, the enormous mass of whose bo­dies dies is usually a sign of the vices of their souls; at is usually a sign of the vices of their souls; at least of that fury and warlike heat, which is not the Character of a Saint. But it was necessary every thing in the fable should be great, even to the bodies of those that were found.

This spirit of lying and fables increased and grew with the reign of Idolatry. In the sixth Age the two Gregories, one the Bishop of Rome, the other the Bishop of Tours, stufft their Books with these Fables, designed to establish Idolatry, and make us invocate the Saints as our patrons. He of Tours made a book on purpose, entituled de Gloriâ Martyrum. These Fables go to this very point of impudence, as to bring in the martyrs [Page 224]themselves desiring of God, that the men that invoke them, and the prayers that are made in their name, The Fables of Simeon Metaphra­stes ten­ding to make men invocate the Saints. may be heard. Simeon Metaphrastes reports, that Saint Barba, as she was a dying, de­sired of God, that all those who should in their prayers make mention of her combat and her mar­tyrdom, should be kept from all sorts of contagious diseases, and that they should not be touch'd with any evil in their bodies and their persons. And he saith of St. Blaise, that on a certain day he pray'd to God in these words; If any evil happen to any man, or child, or even any beast, and my name be called upon over them, saying, Hasten to help by reason of the intercession of thy servant Blaise, give presently a cure every where, to the glory of thy holy name. He makes him also speak after the same rate to a Woman, to whom he had restored her Hog, which a Wolf had eaten up, and who return'd him thanks for it: Woman, always celebrate may memo­ [...]y, and nothing shall be wanting in thy house; and if it shall come to pass, that any other in imitation of thee shall celebrate my memory also, be shall ob­tain of my God a perpetual Blessing all the days of his life. One may easily see whither the spirit of ly­ing in these Fables tended; it was to cause men to invocate these Saints.

We must also see the History of the establish­ment of Images, and how many miracles were wrought to introduce this abominable devotion. 'Tis the same with respect to the Adoration of the Sacrament, of which they have made an Idol. Books are full of fabulous miracles, which the Devil wrought, or made the Monks write, for the establishing this Idolatry. This is so no­torious, that it would be useless to bring proof of it.

[Page 225] The Au­thors of the Le­gends had conscien­ces seared, insensible, and hard.The Apostle to perfect the pourtraiture of these Impostors, that have corrupted the Christian Re­ligion in introducing Antichristianism, saith, that they are seared in their consciences. All parts where the Fire and the Searing-iron have passed, be­come callons, hard, and consequently insensible. The Apostle could not better describe to us the disposition of these Authors of Lies, that have written Legends for us. For in truth they have lost their sense, they are such fools, stupid and senseless. There is nothing that is ridiculous and absurd, which they were not capable of digesting. The most plain absurdity and impiety they are not sensible of, and their conscience is as if it were of iron and marble. They have a heart of lead, and a mouth of iron, said Canus, Bishop of the Canaries, concerning them. The Fables, of Heathenism are not more filthy, nor more shame­full than theirs. They introduce the Virgin Mary embracing the Monks, suffering them to feel her bosom, giving them milk out of her breasts, wed­ding them, and marrying her self with them. They make Images of wood and stone to speak, they make their Saints do filthy and foolish acti­ons, which they would have to pass for miracles. This may be seen largely proved in the second part of our just Prejudices.

The pro­noun Some doth not exclude the multitude.I know not of any thing further in this Oracle of the fourth Chapt. of the first Epist. to Timothy, that can leave any scruple behind it, unless it be the pronoun Some; for this word doth not seem to agree with this so general and Apostacy: see­ing on the contrary, it seems to signify, that the number of Antichristian Apostates shall not be great in comparison of others. 'Tis answered.

1st. That the pronnoun Some doth not always [Page 226]exclude the multitude, but only signifies, there will be Exceptions. We need no other instance than that of the Jews, of whom St. Paul speak­ing in the 11 th Chap. to the Romans, saith, Some of the branches were cut off.

'Twas the revolt and rejection of the Jews that was signified thereby. And what is this Some? that is to say, almost all. For the entire Nation of the Jews is engaged in this revolt. There was but a small number of the Jews that believed on Jesus Christ, and believed truely. And certainly, the proportion that is between the small company of the faithful, that love not the Beast, and those that adore him, is greater than that which was between the converted Jews, and those that have remained unbelievers these 16 hundred years. The same Apostle speaking of the Israelites in the Wil­derness, that worshipped the golden Calf, 2 Cor. 10.7. saith, Be not ye Idolaters, as some of them were. Now these Some, Exod. 32.3. were all; for Moses saith expresly, that all the people brake off the golden ear-rings which were in their ears. In the same manner he saith in the same place, Let us not tempt Christ, as some of them tempted him; Let us not commit fornication, as some of them committed. Now it is certain, that these some signify the far greater part: and it only shews, that there were some exceptions. The Apostle might the rather use this like expression, because the Antichristian idolatry and Apostacy were shadowed forth by these revolts of the people of the Jews in the Wilderness.

To this we may add, that the Apostle St. Paul considers this evil not in its last period, but in its beginning. Now it is certain, that the introduction of idolatry into Christianity began by a small number of bigots, superstitious men and false devoto's.

[Page 227] Other persons, besides those against whom we dispute, may wrangle also about this term, the later times, and say, that we cannot reasonably call the times that last 12. or 13. hundred years, and that be­gan so long before the end of the world, the later times. The Papists, I say, against whom we dispute, can't make use of this difficulty, because they apply this Oracle to the Encratites and the Manichees, the first of which were known in the second Age, and the others in the third. Those were times yet further distant from the end of the world; than those ages where we place the Antichristian Empire. When we shall speak of the duration of the Anti­christian Empire, we shall have occasion to say, why the ages of its Empire are called the later times.

These words, with which the Oracle begins, the Spirit saith remarkably or expresly, would well de­serve some consideration, to know whether they ought to be understood of some Oracles in the Old Testament; so that the sense should be, The Spirit hath said expresly by the ancient Prophets; or of a present inspiration, so that the Apostle would say, the Spirit gives me to understand very clearly. But 'tis of very little importance to know by what Spi­rit this hath been expresly said, by that of the Prophets, or that of St. Paul, seeing it is the same Spirit. And besides this, we shall have occasion to say something o fit in one of the following Chapters.

CHAP. XXII.

The Characters of Antichrist in the Papism confirm'd by the great type of Antichrist, Antiochus Epiphanes. That which is spoken literally of this Antiochus, agrees mystically to the Pope and the Papism.

THere is but one spring more, whence I would draw the Characters of the Antichristian Em­pire; viz. those Chapters of the Revelation of the Prophet Daniel, where the most famous of the persecutors of the Jewish Nation is literally spo­ken of, and the most fatal persecution that Na­tion endured. The first Text of this prophecy is found in the 28 th verse of the 11 th Chapter to the end.

In the 28th verse of the 11th Cha of Daniel, Antinchus Epiphanes is found according to the let­ter.28. Then shall he return into his Land with great riches, and his heart shall be against the holy cove­nant, and he shall do exploits, and return to his own Land.

29. At the time appointed he shall return and come toward the south, but it shall not be as the for­mer, or as the later.

30. For the Ships of Chittim shall come against him: Therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do, he shall even return, and have in­telligence with them that forsake the holy cove­nant.

31. And arms shall stand on his part, and they shall pollute the Sanctuary of strength, and shall take away the daily sacrifice, and they shall place [Page 229]the abomination that maketh desolate.

32. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God, shall be strong and do ex­ploits.

33. And they that understand among the people shall instruct many; yet they shall fall by the sword, and by the flame, and by captivity, and by spoil many days.

34. Now when they shall fall, they shall be hol­pen with a little help: but many shall cleave to them with flatteries.

35. And some of them understanding shall fall to try them, and to purge, and to make them white; even to the time of the and; because it is yet for a time appointed.

36. And the King shall do according to his will, and he shall exalt himself, and magnify himself a­bove very God, and shall speak màrvellous things against the God of Gods, and shall prosper till the indignation be accomplished: for that that is deter­mined shall be done,

37. Neither shall he regard the God of his Fa­ther, nor the desire of Women, nor regardany God; for he shall magnify himself above all.

38. But in his estate shall he honour the God of forces, and a God whom his fathers knew not, shall he honour with gold, and silver, and with pre­cious stones, and pleasant things.

39. Thus shall he do in the most strong holds with a strange God, whom he shall acknowledge, and increase with glory; and he shall cause them to rule over many, and shall divide the land for gain.

40. And at the time of the end shall the King of the South push at him, and the King of the North shall come against him like a whirlwind, with cha­riots, [Page 230]and with horsemen, and with any Ships; and he shall enter into the Countries, and shall overflow and pass over.

41. He shall enter also into the glorious Land, and many Countreys shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.

42. He shall stretch forth his hand also upon the Countries; and the Land of Egypt shall not escape.

43. But he shall have power over the treasures of gold, and of silver, and over all the precious things of Egypt; and the Libyans, and the Ethio­pians shall be at his steps.

44. But tidings out of the East and out of the North shall trouble him. Therefore he shall go forth with great fury to destroy, and utterly to make away many.

45. And he shall plant the tabernacles of his pa­lace between the seas, and in the glorious holy moun­tain; yet he shall come to his end, and none shall help him

I find a pretty great agreement among Inter­preters on this Chapter, and the Verses which we have just now read. By those of both commu­nions it is agreed, that 'tis Antiochus called Epi­phanes, one of Alexander's successors, that is here literally spoken of. It is the very same that the other Prophecy respects, in the eighth Chap. where the H. Spirit having represented to Daniel in a vision, the Empire of the Medes and Pèrsians under the Emblem of a Ram with two horns, he describes the Empire of the Greeks, under the Em­blem of a he-goat, that had at first only one horn in the middle of his fore-head, which being bro­ken, four other horns less than the first came in its place. Afterwards, from one of these four horns [Page 231]comes forth a little horn, of which the prophecy thus speaks.

C. 8. v.9. And out of one of them came forth a little horn, which waxed exceeding great toward the South, and toward the East, and toward the pleasant land.

v. 10. And it waxed great even to the host of Heaven, and it cast down some of the host and of the stars to the ground, and stamped upon them.

11. Yea, he magnified himself, even to the Prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

12. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground, and it practised and pro­spered.

13. Then I heard one Saint speaking, and another Saint said unto that certain Saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?

14. And he said unto me, unto two thousand and 300. days, then shall the sanctuary be cleansed?

'Tis also to the same Antiochus that we must re­fer the whole 12 th Chapt. of the same book of Daniel.

C. 12. v. 1. And at that time shall Michael stand up, the great Prince, which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a Nation, even to that same time; and at that time shall thy people be deliver'd, every one that shall be found written in the book.

2. And many of them that sleep in the dust of the Earth shall wake, some to everlasting life, [Page 232]and some to everlasting shame and contempt.

3. And they that be wise, shall shine as the brightness of the firnament; and they that turn many to righteousness, as the stars for ever and ever.

4. But thou, O Daniel, shut up the words, and seal the book even to the time of the end: many shall run to and fro, and knowledge shall be increas'd.

5. Then I Daniel looked, and behold there stood other two, the one on this side of the bank of the ri­ver, and the other on that side of the bank of the river.

6. And one said to the man clothed in linnen, which was upon the waters of the river, How long shall it be to the end of these wonders?

7. And I heard the man clothed in linnen, which was upon the waters of the river, when he held up his right hand and his left hand to heaven, and sware by him that liveth for ever, that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

8. And I heard, but I understood not. Then said I, O my Lord, what shall be the end of these things?

9. And he said, Go thy way, Daniel, for the words are closed up, and sealed, till the time of the end.

10. Many shall be purified, and made white, and tried, but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand.

11. And from the time that the daily sacrifice shall be taken away, and the abomination that ma­keth desolate, set up, there shall be 1290. days.

12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

[Page 233] 13. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

As Interpreters agree, that these Prophecies in the literal meaning of them are concerning An­tiochus Epiphanes, the great persecutor of the Jews and the true Religion; so almost all agree also, that this mystically referrs to Antichrist. And 'tis a truth, I do not at all doubt of. Antiochus was a type of Antichrist: we shall see such clear proofs of it, that it will not be possible to doubt of it. As the principle is commonly perceived. I will suppose it, and will not give my self the trouble to prove it, any otherwise than in apply­ing all that to Antichrist that is said of Antiochus. I will only make some remarks to confirm this truth.

I. Both good and bad under the N. Testa­ment have had their types un­der the Old. We must observe that all the things, that were to happen under the New Testament, had their types under the Old. It is not only Jesus Christ that had types for his person, for his offices, for his good works; his enemies also have had their types. The actions of the Saints have been typi­cal; the victories of Sampson over the Philistins, those of David over Goliah, were types of the vi­ctories of Jesus Christ. All the world believes it, and no one doubts it. It must be acknowledged also, that the criminal actions of eminent persons have been typical likewise. If on one hand there have been persons and actions typical of the good, there have been also persons and actions typical of the evil. Cain was a type of the enemies of Jesus Christ coming of the seed of the woman, he was a type of the seed of the Serpent; and his action against his brother was a typical sin, that representeth the persecution, which the Devil [Page 234]was to bring upon Jesus Christ and his Church. The sin of Esau, that despised the right of primo­geniture, and sold it for a mess of broth, was a type of those prophane ones, that renounce the benefits of the World to come, for the vanities of this present World. Lots wife, that looked to­wards Sodom, and the Israelites that turn'd their eyes towards Egypt, after they were gone forth from it, are types of those miserable persons, who after they have been drawn from sin by the grace of Jesus Christ, are eager after the World from which they were departed, and return to it again.

As therefore Jesus Christ hath had his types, Antichrist ha [...] had his types as well as J. Christ. without doubt Antichrist had his too, and that in great number. Cain, Goliah, Pharaoh, Nebuchadnez­zar, and the other oppressors of the truth and the faithful, have been types of Antichrist. Among these types there was not any one more noted and more p [...]ain than Antiochus, who made the continual sacrifice cease for three years and a half, who made the Church desolate, who made almost the whole. Nation fall into Apostacy, who prophaned the Tem­ple, and cruelly persecuted those that persevered in the true Religion. So that as in the types of Jesus Christ we seek for and find his Characters, in like manner in Antiochus and that which the Prophecies say of him, we may find the Characters of Antichrist.

But we must observe, there are two sort of Prophecies; one that directly respect the princi­pal subject, the other that respect it only mediate­ly and indirectly, and by the means of some type, to which the literal sense of the Proph [...]cy doth be­long. For example, the Prophecy of the 53. Chap. of Esai, respects J. Christ immediately and without [Page 235]the intervention of any type. There are Prophecies wherein the things agree part­ly to the type, partly to the per­son signi­fied by the type. But the 45 th Psal. and the second respect Jesus Christ, but mediate­ly and by the intervention of the type. In the se­cond Psal. the type is David, to whom belongs the literal sense of the Psalm. In the 45 th Psal. the type is Solomon, and 'tis him the literal sense of the Text respects. These two sorts of Pro­phecies ought to be handled differently. Those of the first rank, i. e. those that refer only and immediately to Jesus Christ, must be applied only and uniformly to Jesus Christ in all their parts. But those of the second rank are much harder to be disintricated. For there are some things that belong only to the person that is the type. Others that belong only to the person that is represent­ed by the type; and lastly, others that belong both to the one and the other. For example, in the 45 th Psal. these words, Thy throne, O God, is for ever and ever; the scepter of thy Kingdom is a scep­ter of Righteousness, &c. O God, thy God hath an­ointed thee with the oil of gladness above all thy fellows. These words, I say, cannot without great violence be applied to Solomon. For Solo­mon is not a God, and it can't be to him that the H. Spirit saith, Thy throne, O God, &c. There are other words in the same Psalm, which cer­tainly respect Solomon as a type, and J. Christ as the person represented by the type. For example, Thou art fairer than any of the children of men: v. 3. Grace is poured into thy lips, because God hath blessed thee for ever. Lastly, I am certain, there are other words that agree only to Solomen, and that it is not at all necessary to refer them to Iesus Christ. For example, these words; v. 10. Daugh­ters of Kings are among thy honourable women: upon thy right hand did stand the Queen in gold [Page 236]of Ophir, v. 14. &c. She shall be brought unto the King in raiment of needle-work: the virgins her compa­nions that follow her, shall be brought unto thee. Supposing the Spouse to be the Church, it will be very difficult to tell what these daughters signify, that are introduced to Jesus Christ, different from the Church. I know well indeed, one may easi­ly imagine something thereupon, but I do not believe that it would be solid. 'Tis the fault which they fall into, that do explain the types: they stretch the parallels, and fain would have the pictures in every thing resemble the original. Whereas we must not search after the resem­blance, but in the principal subject. All the rest is but as the leaves that do adorn the picture.

'Tis according to these principles, that we must explain the Prophecies of the eighth, eleventh and twelfth of Daniel. As to the latter, 'tis the hi­story of Antiochus. This Antiochus having been the most considerable type of Antichrist, as David was the most glorious type of Iesus Christ; 'tis not to be doubted, but that there are in the Prophe­cies that respect Antiochus, many things that must have a mystical reference to Antichrist. But 'tis not necessary, that all that is said of Antiochus in the literal sense, must be applied to Antichrist in a mystical sense. In some places Antichrist is there with Antiochus, in some other places An­tiochus is there alone, and it may be there are some places where Antichrist is alone. Let us briefly review them

From one of the four hsrns of the he-goat Ch. 8. v. 9. Why An­tiochus is called a litle horn. which signified the Empire of the Greeks, came forth ano­ther little horn toward the South, and toward the East, and toward the pleasant Land.

[Page 237] 'Tis certain, this little Horns is Antiochus. He is described by a little Horn, because he climbed the throne not by the lawful right of succession, publickly and with full right; but by subtilty he ravisht the Kingdom from Demetrius the son of his brother Seleucus. Therefore the H. Spirit explaining the Prophecy in the following part of the 8 th. Ch. saith, and at the end of their Kingdom, v. 23. a King of a fierce countenance, and understanding dark sentences, shall stand up.

And in the 11 th. Ch. where the History of An­tiochus is more large, it is said, v. 21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the Kingdom, but he shall come in peaceably, and obtain the Kingdom by flatteries. It was because Antiochus was an hostage at Rome that he was reputed as a stranger, and that he had no right to the crown of Asia, having an el­der Brother, who left a Son, a lawful heir of his Estate. Antiochus being returned from Italy, applies himself to be liberal to the people. He was affable and familier, he bathed in the publick baths, and by these means he got away the King­dom from his Nephew. This agrees well enough to the head of the Antichristian Empire, who is also called a little Horn in the 7 th. Ch. This is plainly that which hath deceived two of our In­terpreters, who would have the little Horn in the 17 th. Ch. also to be Antiochus. The little Horn in the 17 th. Ch. is not Antio­chus. A strange oversight of some Interpre­ters. Which I call a mighty great oversight, and utterly unworthy of great men. For for this we must metamor­phose the 4 th. Beast; and wheras by the consent of all Interpreters, it signifies the Empire of the Romans, it must be made the Empire of the Greeks, in despight of as great evidence as can be found in the Prophecies. For one must be blind, [Page 238]not to see the Roman Empire, the 4 th. Monarchy. in this 4 th. Beast.

The Pope is mysti­cally the little Horn.The Empire of Antichrist therfore is a little Horn, despicable in appearance, that raiseth it self up from a low place; and from a beginning that seemed to promise nothing that was great, is mounted to that grandeur, that hath given it both the form and the power of an Empire. The head of this Empire is of understanding in dark sentences, &c. it is by subtilty, that he made himself master of the Western Empire. The little Horn of the 8 th. Ch. which signifies Antiochus, The Pope exalts himself against God. waxed great, even to the host of Heaven, cast down some of the host, and of the stars to the ground, and stamped upon them. Yea he magnified himself even to the Prince of the host.

These words agree to Antiochus and to Anti­christ. To Antiochus, because he insolently exal­ted himself against God, the head of the hea­venly armies, and of the Church; made a great part of the nation, and even some of the Priestly race, fall into Apostacy. To Antichrist, and the Papism, because he hath exalted himself against J. Christ, and engaged the whole Church in his revolt.

The Pope makes the daily Sa­crifice to cease. Antiochus makes the daily sacrifice to cease by reason of transgression, and casteth down the truth to the ground, and prospers. The history of the Macchabees informs us, that this was accom­plisht according to the literal sense of it. And the same thing hath been accomplisht by the An­tichristian Empire, that hath abolisht the conti­nual service, because it hath destroyed the true service of God, and the sacrifices of pure pray­ers, in mingling with them the worship of crea­tures, the invocation of he and she saints, the [Page 239]adoration of Images and their reliques, and in establishing a new continual sacrifice in the room of the true one. It hath prosper'd, for its suc­cesses have been prodigious for 8 or ten Ages.

In the 11 th. Ch. the Prophet begins from the 21 th. verse to speak of Antiochus. But we must not look for Antichrist therein till the 34. v. The ten first verses are a description of the victories, which Antiochus obtain'd over his neighbours; and of his quarrels with the Kings of Egypt, quar­rels which in my opinion had nothing Typical in them. And the reason of it is clear, because Antiochus was not a Type but in what he did against the Church. For the strange nations had no re­ference to the Church; nothing that the Tyrants did against them is mysticall. At the 31. v. begin the violences which this persecuting Prince was to offer to the Church of Israel. Arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice. This is what was already said in the 8 th. Ch. and what we have applied to the Papism and its head. The Prophet adds, v. 32.33. And such as do wickedly against the covenant shall he corrupt by flatterier; and they that understand among the people shall instruct many. He continues to the 36 th. v. to describe the ways full of fraud and violence, The Pa­pism was established by fraud and vio­lence. which the Tyrant was to make use of, to pervert the nation of the Jews, the constancy of some, the falling of many. And all this without doubt agrees to the head of the Papism, as well as to Antiochus; the application is easy, every one may make it. For all the world knows, how many frauds have been used by the Papism to engage the true believers in a revolt, and how always violence hath been used together with fraud. In the 36. v. the H. [Page 240]Spirit pursues the description of the Tyrant, and saith, This King shall do according to his will, and shall exalt himself, and magnify himself above every God, and shall speak marvellous things against the God of Gods, and shall prosper till the indignation be accomplisht; for that that is determin'd shall be done. This is so like what St. Paul saith, that the son of perdition shall exalt himself above all that is called God, The Pope exalts him­self above all that is called God. and that he shall sit in the Temple of God as if he were God; And to that which St. John saith of the First Beast in the 13 th. Ch. that there was given to him a mouth speaking great things, and blasphemies, and that he open'd his mouth in blas­phemy against God, to blaspheme his name, and his Tabernacle, and them that dwell in Heaven. This, I say, is so like, that tis inpossible not to see that 'tis the same thing. This passage of Daniel gives us a great deal of light for the understanding that of the Revelation. When we would apply these words to the Papism and its head, he shall exalt himself above all that is called God, and speak blas­phemies against God, they cry out 'tis notorious to all the world that the Pope calls himself the most obedient servant of the true God, and doth not blaspheme his name. Just the very same is said of Antiochus, he shall magnify himself above every God; He shall not regard the God of his Fathers, and he shall not regard any God. Antiochus and the Pope have exalted themselves above eve­ry God, not by Atheism, but by Pride. This doth not appear in his History. 'Tis well said that he was a wicked person, and I would easily believe it; but the Prophecies do not predict the thoughts of the heart, but events. Now as to the event, so far was Antiochus from being impious towards his Gods, and from exalting himself above them, that on the contrary he had a furious and outragious zeal to cause them to be worshipped. Never did any ido­latrous [Page 241]Prince carry this false zeal so far. He did not persecute the Jews to make them become Atheists; but to make them worship Jupiter Olym­pius, whose Idol he had caused to be placed in the Temple. This is to exalt ones self above God, to mount to that pitch of Pride to which Antiochus and the Popes have mounted.

CHAP. XXIII.

A notable Prophecy of the Mahuzim, that An­tichrist was to worship. The whole found ad­mirably accomplisht in the Papism. What is the literal sense of the Prophecy with respect to Antiochus. An explication of the be­ginning of the 12th Chap. of Daniel applied to Antiochus and the Papism.

IN this Prophecy which literally respects An­tiochus, Dan. 11. v. 37, 38, 39. and mystically Antichrist, the most con­siderable passage is this. Neither shall he regard the God of his Fathers, nor the desire of women; nor regard any God; for he shall magnify himself above all. But in his estate shall he honour the God of forces: and a God whom his Fathers knew not, shall he honour with gold, and silver, and with precious stones, and pleasant things. Thus shall be do in the most strong holds with a strange God, whom he shall acknowledge, and encrease with glory: and he shall cause them to rule over many, and shall divide the Land for gain.

The Papism doth not only agree that we un­derstand this Oracle of Antichrist, but with its utmost force endeavours to have it so understood, [Page 242]because it hopes to draw great advantages to it self thereby, A notable Oracle concern­ing the Mahazim, which An­tichrist must wor­ship. pretending that nothing of this doth agree to the Pope. He hath not abandoned the God of his Fathers, he doth not worship the God of Mahuzim: That's the word in the ori­ginal, which our translation renders the God of forces. Our Ioseph Mede thinks quite contrary to this; he is so far from believing, that this cannot agree to the Pope and to the Empire of the Papism; that he believes, that St. Paul had a re­gard to this Oracle, when he saith in that pas­sage of the fourth Chapt. of the first Epistle to Timothy, that the Spirit saith remarkably, or expresly, that some shall depart from the faith, and shall teach Doctrines of Daemons. To understand his notion, which assuredly is pretty and inge­nious, we must represent the Text of Daniel ac­cording to his version, which is much better than our ordinary one.

36. And a King shall do according to his will, &c. In this Verse there is no essential difference be­tween our vulgar translation and that of Ioseph Mede.

37. He shall not regard the God of his Fathers, nor the desire of women, nor regard any God, but shall magnify himself above every God.

38. For he shall honour the God of Mahuzim be­sides the true God, in exalting them together with him in his seat. And together with this God whom his Fathers knew not, he shall worship the Mahu­zim with gold, silver, precious stones and desirable things.

39. He shall make strong holds of the Mahuzim, with the strange God, whom he shall acknowledge, he shall multiply the honour, and make them rule over many, and shall divide the Land for a recompence.

[Page 243] Here Ioseph Mede, by the unknown God under­stands Iesus Christ, whom ancient Rome knew not, and whom the new Romans know and worship. Together with this God whom his Fathers knew not, he shall worship the Mahuzim. Mahuzim & the un­known God in this Pro­phecy, are not the same thing, Interpreters ordinarily confound these Mahuzim with the un­known God; and the Papists say, 'tis the Idol that Antichrist shall worship. But it is clear, that the Mahuzim are distinguish'd from the unknown God. For in the 39 th verse, the H. Spirit clear­ly distinguishes the Mahuzim from the strange or unknown God, in saying, he shall make strong holds of the Mahuzim with the strange Gods. hhim Elohah necar. So that these words serve as a comment on those that go before; which have the same sense, but are a little different. The Prophet doth not use the praeposition hhim which signifies with, besides, but uses the particle L. which usually signifies to; L'Elohah Mahuzim, which may be translated to the God of Mahuzim. He shall give honour to the God of Mahuzim. So in the same Verse the Spirit adds, and he shall glorify, or he shall give glory and honour, L'Elohah, to the God whom his Fathers knew not. But they that understand the Holy tongue, know also, that the particle el, and L signify besides, together with, as well as to. For example. The Law saith, thou shalt not take a woman, el ahotah, together with her sister. They that consult the Hebrew Lexi­con-writers, will find in them an infinite number of the like examples. So that instead of trans­lating it, He shall honour the God of Mahuzim, it should be rendred together with God, he shall honour the Mahuzim. And that which determins the Text to this sense is,

  • 1. That the noun Elohah, God, is in the singular number, and Mahuzim [Page 244]the plural. Now in all regular constructions, the nouns that are construed together, should be of the same number. It should be said the Gods Mahuzim, or in the singular number the God Mahus.
  • 2. A barbarous construction is made, in supposing, that the Prophet saith of him con­cerning whom he speaks, He shall honour TO the God Mahuzim. The particle L is a sign of the Da­tive case, and signifies to; now in the holy Tongue as well as in ours, 'tis a barbarous construction, and without example to place a dative case after honour. He shall honour to any one. This barba­rity is taken away, in giving the particle of the Hebrew Text the signification of together with or besides, which it also usually hath. He shall ho­nour Mahuzim besides God, or together with him.
  • 3. The Prophet clearly explains himself, as I have already observ'd. What he said le Elohah, he repeats by hhim Elohah together with God; he shall build strong holds to Mahuzim together with the strange God.
  • 4. This word vehimishe­lam, and he shall cause them to rule, shews, that he speaks of many Gods, for he saith them, which shews that the word God in the singular number, that is joined with Mahuzim in the plural, is not the same thing.

Understanding Jesus Christ by the unknown God, it is clear, that by Mahuzim we must under­stand the he and she-Saints, the Angels, Media­tors, The un­known God is J. Christ, and the Mahu­zim are the Saints and guardian Angels. and second Gods of the Papism. One may almost as well number the stars of the Heavens, as the conjectures of the learned about these Ma­huzim. So that I will not endeavour to give an account of them. I will only observe, that this word properly signifies the strong, or forces or for­tresses. There is no word that we oftner meet with [Page 245]in the Psalms of David. Jehova Mahuzzi the Lord is my strength, my strong one, or my for­tress. And it is certain, that by that David meant, the Lord is my protector and my patron. It is very remarkable, that the Septuagint often translate this Hebrew word by Hyperaspiste, a Greek word, that signifies defender, protector, patron. See Psal. 27.1.28.8. Now this is exactly the name that the Papists give to Saints and Angels; they call them their patrons, protectors, defenders, guardians. And if they spoke in Hebrew, they could not call them otherwise than Mahuzim; for 'tis the proper signification of the word. They vow themselves to their service, put themselves under their protection, & they worship them, seeing they give homage to them. Therefore following the true Text of Daniel, and the true translation, we find an admirable sense in it, and what agrees to the popish Antichristianism more than all that can be said; which may be seen by the application of the Prophecy to the events.

V. 36. This King shall do according to his will, and shall magnify himself above every God, and shall speak marvellous things against the God of Gods. So doth the Antichristian Empire do, that treads un­der feet all the Gods, i. e. all the Kings of the Earth; and who by its idolatries and superstitions, exalts it self even against God himself by an unsup­portable pride. He calls himself the Vicar of God, and saith, he is clothed with the fulness of his power.

37. He shall not have regard to the God of his Fathers. That is to say, he shall not worship the Gods of the ancient Romans, he shall reject the Ju­piters, the Daemons, and the other Pagan divinities.

He shall have no regard to the desire of Women. Behold, a place that cries, that speaks aloud, and [Page 246]which alone is capable of making us acknowledge the Antichristian Empire of the Papism. It hath been fore­told, that Idolatry should be promoted by persons that were enemies to marriage. This can­not be understood in a general sense, neither of Antiochus, that gave himself over to all manner of debauchery, and came to that height of impudence as to ly with his Misses in publick; nor of the Popes and their Clergy, the persons of all in the World most dissolutely given to women and So­domy. But by the desire of women, marriage is meant, the lawful desire of women. 'Tis exactly the Character by which St. Paul would have us know the Teachers of the Christian Apostacy, for­bidding men to marry. Now this is that which distin­guisheth new Rome from the old one. In old Rome celibacy was disgraced, marriage had great pri­viledges, as appears by the Julian and Papian Laws. New Rome hath destroyed these Laws, and hath transferred to celibacy all the honours of marriage. According to the Roman Laws, a man 25 years old that was not married, Sozom. l. 3 [...] c. 4. Euseb. de vita Const. l. 4. c. 20.33. could not inherit, nor receive any Legacies by Will, no not of those that were nearest of kin to him: Constantine abolisht this Law, and not only made unmarried persons ca­pable of receiving by will, but permitted those of the one and the other Sex that were unmarried, to make Wills, though they were not at age. So Rome began no longer to have regard to the de­sire of women. But quickly after, she began utter­ly to destroy the honour of marriage, which the Empire passed to and was devolt upon those per­sons, that make it a matter of glory and religion to live unmarried.

The Popes have lived as without God. He shall not regard any God. That is to say, he shall act like a man without any religion. We need but study the lives of the Popes, to see with how much exactness this prophecy hath been accom­plisht. [Page 247]For they have been proud, usurpers, cruel, disturbers of the publick peace, whore-mongers, sodomites, adulterers, and every thing the most horrible that can be imagin'd. This is to live as without God, and not to care for God.

Tyranny and Idola­try were advanced on the same feat. He shall worship Mahuzim besides the true God. For he worships J. Christ; but besides this, makes himself new protectors of the Saints and Angels, whom he calls his intercessors and his patrons with God. In exalting them together with him in his seat. Indeed proportionably as the See of Rome exalted it self above other Sees, the Idolatry of Saints and Reliques was establisht; they were born the one and the other, i. e. tyranny and idolatry, in the fourth Age. And together with this God, whom his Fathers knew not, he shall honour them. Together with J. Christ, the God unknown to the ancient Romans, he shall worship second Gods and patrons. He shall honour them with gold, sil­ver, precious stones, and desirable things. We need only see the places famous for the devotion of the Papism. Those places I say, where some Saint, or some one of our Ladies is famous for her mi­racles, there are seen treasures, where silver, gold, and precious stones are in abundance.

The Saints and the Reliques are the for­tresses of the Papism. He shall make strong holds of the Mahuzim. Certainly, so we may call the Temples, the Cha­pels, and the places consecrated to the devotion of Reliques and of the Saints. These are fortresses for the people, look on them as their preservers. When a City would obtain a favour from Heaven, she sets up the shrines of her Saints; when she hath lost them, she believes she hath lost her pro­tectors; when in the war they have been taken away, peace being restored, she brings them again into the Churches in pomp, as tutelary Gods and pro­tectors. [Page 248]One City hath a bit of the true Cross, and other the head or body of a Martyr; Lo, what is to her instead of a fortress and a citadel, under which she believes her self to be in safety. This is the idea, which superstitious persons have had of this criminal devotion, from the very time that it began to appear in the world. We must see what Saint Ambrose saith to his sister in the Epistle which we have cited above. He speaks of the bo­dies of Protais and Gervais, as of two tutelar Angels, under whose care they had been without knowing it. Mom. 32. in Epist. ad Rom. St. Bazil in the Homily, on the 40 Martyrs saith of them, These having taken possession of this Country, are to it like so many towers joined together against the invasions of our enemies. St. Chrysostome speak­ing of the Reliques of St. Paul and St. Peter, that are at Rome, saith, that those bodies do fortify that City more than the towers, and ten thousand ram­parts. Venantius Fortunatus a Christian Poet, who lived about an age after the birth of Idolatry, calls the bodies of St. Peter and St. Paul at Rome, ram­parts and towers.

A facie hostili duo propugnacula proesunt
Quos fidei turres urbs caput orbis habet.

Those that followed, spoke after the same rate.

He shall multiply the honour, and make them rule over many, and shall divide the Land for a recom­pence: Is not this exactly what the papism doth to its Saints? It makes them rule over States, it di­vides the Earth among them; St. Iames rules over Spain, St. Denis and the Virgin over France; eve­ry Country hath its Protectors and its Patrons. So you have in a few words, the exposition of this famous and important Text. That which follows to the very end of the Chapt. seems to belong more to Antiochus than to Antichrist. However it may [Page 249]agree both to the one and the other. But I find no great necessity to find Antichrist there, because we find him enough elsewhere.

The Pro­phecy of the Mahu­zim may have a lite­ral sense with re­spect to Antiochus.It may be asked, whether the Text touching the Mahuzim, and the worship of a strange God can agree to Antiochus in the literal sense? To speak the truth, this part of the prophecy seems to be one of those that do not agree to the type, but only to the person represented by the type. For we do not find that Antiochus made himself new Gods, nor that he rejected the God of his Fathers, nor that he worshipt an unknown God, nor that he had Mahuzim, that is to say, protectors besides his old false Gods. But see what I believe. All this with respect to An­tiochus is a prophecy that referrs to the Tempo­ral, not the Spiritual, the Empire, not the Reli­gion. And on the contrary, with respect to Anti­christ, it principally respects Religion.

They are his adven­tures with the Ro­mans that are hare declared.So that with respect to Antiochus, these are his adventures with respect to the Romans; This Ty­rant was the most insolent and the proudest of all men; he exalted himself above all the Gods, i. e. above all the neighbouring Countries, and all the Kings his allies. The Countries are often meant by the Gods that ruled there. Bel boweth down, If. 46.1. Nebo stoopeth. That is to say, the Chaldaeans and the Babylonians are perisht. This use of the word is usual enough with the Prophets. So Antiochus is said to have exalted himself above all the Gods, i. e. above all the Countries, the protection of which is committed to divers Gods. He regarded not the desire of women, i. e. being a debauched person, he despised marriage, but he worshipt Mahuzim in his seat. If one would translate this word into Greek word for word, it must be rendred by Ro­maious the Romans. For the word Romans in [Page 250] Greek signifies strong or puissant, being derived from the word Rome, that signifies strength; and this is also what the Hebrew word Mahuzim signi­fies. So that having respect to the signification of the word Romaioi, it cannot otherwise be rendred in Hebrew than by Mahuzim. Now this is what did exactly come to pass. This so fierce a Prince was obliged to render homage to the Romans, to pay them tribute of gold, of silver, and precious stones. The second Book of Macchabees saith, that Nicanor appointed a tribute to King Antiochus Epiphanus, that was to come to the Romans, to wit, two thousand Talents. He shall build strong holds for Mahuzim; that is to say, the Romans. This al­so came to pass: Antiochus was obliged to leave to the Romans the Provinces of Asia, which are on the other side mount Taurus. And so he put that great list of mountains in Cilicia, as a rampart and a fortress between the Romans and him. These Romans were Gods, whom his Ancestors knew not. For the first founders of the Empire of the Greeks, Antiochus rendred homage to the Ro­mans, new Gods, whom his Ancestors knew not. Appian. in Syriacis. Titus Li­vius. l. 38. Alexander and his Successors, had not heard the Ro­mans so much as spoken of. It was Antiochus the Grand-father of Antiochus Epiphanes, that first of all felt the effort of their might, that left Asia to them, and obliged himself to pay them 500. Talents for the charges of the war, 2500. Talents when the Senate should ratify the Treaty, & ten thousand five hundred Talents at several payments within twelve years. Hereupon this difficulty may arise, that it was then the father of Antiochus that rendred ho­mage to the Romans, and not he himself. It must be answer'd, that Antiochus Epiphanes must not here be distinguisht from his father. First, be­cause it was in his time that this servitude began, and he himself was given as an Hostage to the [Page 251] Ramans for a pledge of the fidelity of his father. Secondly, He continued the same servitude, and payed Tribute. And his being Hostage at Rome many years, going to render Homage to this God even in his own seat, makes the servitude and the homage principally fall on him, and they may be justly attributed to him. Thirdly, Though the servitude began in the time of his father, never­theless the Prophecy particularly fixes it on the Son, because of that pride which was peculiar to him. As if the Holy Spirit would have said, the Kingdom of Asia shall feel the force of the Ro­mans, for the mortification of this proud Antio­chus, who shall endeavour to exalt himself above all the Kings of the Earth.

This is an accident that to me seems marvellous, that this prophecy found its accomplishment in Rome and in the Romans, as well in the temporal as in the spiritual sense. I said above, that Antiochus was not a type of Antichrist, but in the things he did a­gainst the Jewish Nation. Because the strange Nations having no reference to the Church, no­thing that Tyrants do against the Nations, is mysti­cal. Therefore we must not seek after a mystery in that, which the Prophecy fore-tells that Antiochus should do against the Egyptians, against Ptolomee, and in reference to other people. But 'tis reason­able to except the Romans from this rule. Though they then were a nation estranged from the Church, yet however they had a reference to the Church. For Rome was to be the head of the Antichristian Church. And already in the Prophecies Rome Pa­gan that then was, made but one beast, i. e. one Empire with Rome Christian and Antichristian; so that it was proper to the genius of the Pro­phecy, that the type of the Roman Antichrist [Page 252]should be a type in what he did with respect to the Romans.

Besides, it can't be thought strange, that the same prophecy should have two prospects, and con­sequently two accomplishments. For so it is al­ways in those Prophecies, that turn on a typical subject. That which may make some difficulty, is, that the temporal adventures of the type have usual­ly their figurative respect to the spiritual adven­tures of the thing represented by the type. Which doth not appear here: for the homages which An­tiochus rendred to the Romans, do not appear to have any typical reference to the homages, which the new Romans give to their Demi-gods. They have however, and it is certain, that the homage which the new subjects of the Roman Empire do render at Rome to its head, to its Saints and Idols, have respect of a figure, and the thing figured to the homage, which the people of the world did render to ancient Rome, whose Citizenship they did under-hand labour for, and whose Eagles and other military Ensigns they worshipt.

Religio Romanorum tota castrensis,
Tertul Apolog. c. 1 [...].
Signa veneratur, signa jurat,
Signa omnibus Diis praeponit.

St. Peter, and St. Paul, and the H. Virgin at this day, are in the banners of Rome, just as the Eagles were heretofore; and all the world gives homage to these banners, and to that which is represented by them, just as during the Empire of ancient Rome, men did prostrate themselves before the Eagles.

I hold that the twelfth and last Chapter of Da­niel, The 12th. Chapt. of Daniel re­spects also Antiochus Epiphanes. doth also refer to Antiochus and Antichrist, And at that time shall Michael stand up, the great Prince, that standeth for the children of thy people; and there shall be a time of trouble, such as nevey [Page 253]was since there was a nation, even unto that same time; and at that time thy people shall be deli­vered, every one that shall be found written in the book of life.

This Prophecy literally respects Antiochus's last persecution of the Jews, that was terrible and cruel, but ended by the victories of the Maccha­bees. This Michael is the Son of God himself, who always watched for the preservation of his Church. Spiritually and mystically this agrees to Antichrist, and respects the last persecution that he must cause the Church to suffer, after which he himself is to be ruin'd, and the people of the Saints deliver'd. 'Tis the same victory as is described to us in the 19 th Chapter of the Revel. The words that follow make it very plain, that this Prophecy must be understood of that victory that J. Christ must obtain over Antichrist, at the end of the Anti­christian Empire.

Daniel brings in the resur­rection here, to shew that he speaks of the vi­ctories of J. Christ over Anti­christ. And many of them that sleep in the dust of the Earth shall awake, some to everlasting life, and some to everlasting shame and contempt. And they that be wise, shall shine as the brightness of the fir­mament; and they that turn many to Righteousness, as the stars for ever and ever. What, I pray, should the resurrection do here in the middle of the Chap. in which the adventures only of Antiochus Epi­phanes are spoken of? 'Tis plain, that this is per­fectly the same Prophecy as that of St. John, in the 20 th Chapt. of the Revel. where the Apostle predicts the deliverance of the Church, and the coming of the Kingdom of Christ by a resurrection. They that were beheaded for the Name of Jesus, must be raised up, and reign with him a 1000. years. This is what Daniel saith here, that they that have turn'd many to Righteousness by their Doctrine, [Page 254]and by their Martyrdom, shall be as shining and ruling Stars in the Kingdom of J. Christ.

The Pro­phecy of Daniel joins toge­ther the two resur­rections, the first & the second, though they are di­stant each from the Other a 1000 years.'Tis not the last resurrection, nor the last co­ming of Jesus Christ, that St. Iohn speaks of, no more than Daniel. 'Tis of that coming that St. Paul speaks of, when he saith, that Jesus Christ, shall destroy Antichrist by the brightness of his co­ming; when he shall come to establish his King­dom of a 1000 years on the Earth. 'Tis that resurrection which the Revelation calls the first re­surrection. And therefore Daniel doth not say, And ALL those that sleep in the dust shall awake, but he only saith MANY of those that sleep in the dust: even as St. Iohn saith so expresly, that then all the dead shall not arise. 'Tis true, that Da­niel also joins the resurrection of the wicked; and some shall awake to shame and everlasting contempt. But we must not conclude, that this resurrection of the wicked must be at the same time; one Pro­phecy must be explained by the other. The resur­rection of the wicked, which Daniel joins here with the first resurrection, is distant from it at least a 1000 years. But he speaks of it as of two things joined together, because he who speaks is God, before whom a 1000 years are but as one day. Be­sides this, when our eyes look on things very far off, always those things that are far from one an­other seem to be near. The Stars seem to us to be near the Moon, and yet they are at a prodi­gious distance from it. So the Prophet looking on these two resurrections, the first and the last, it is not strange that beholding them at so great di­stance, he looked on them as joined together, though they are a 1000 years distant from each other. Moreover, the H. Spirit from this first re­surrection, in which the Church must be deliver'd, [Page 255]and which it may be, is but a figurative resurre­ction, would raise us up to the contemplation of the last and general resurrection; because this first resurrection, that must be before the 1000 years of the reign of Jesus Christ, must be but an Em­bleme of the great deliverance of the Church, when it shall be in one body translated from earth to heaven by the last resurrection. 'Tis usual with the Prophets to have holy sallies, that from temporal things do transport them to spiritual and eternal ones. Isaiah speaking of a sign that God would give to Ahaz, and which he refused, passes over many ages, leaves there Ahaz and his sign, Esai, 7. and saith, the Lord God shall give you a sign, behold a Virgin shall bear a son.

The rest of the twelfth Chapter is not less pro­found; but as it respects the duration of the per­secution of Antiochus literally, and mystically the time of the duration of the Kingdom of Antichrist, we shall reserve it for that Chap. where we must speak of the duration of his Kingdom.

CHAP. XXIV.

In which are gather'd together 35. Characters of Antichrist, that perfectly agree to the Pa­pism, and cannot agree to any but it.

A short portraiture of Anti­chrifi and his fea­rures.AFter sounding all the fountains whence the pourtaiture of Antichrist is drawn, I believe it will not be unuseful, to gather together here all the strokes, that we may see them all with one view, and that we may discern the perfect con­formity, [Page 256]that is between that Antichrist and the Papism.

1. It must be an Empire; Rev. 13.1. for it is called a beast: now in the Prophetick style, a beast always signi­fies an Empire, when Kings are treated of. The Papism is an Empire in all the forms of worldly Empires, ancient and modern. We have proved it with the greatest evidence in our prejudices.

2. It must also be a Religion; 2 Thes. 2. for it is called a mystery; and it must be a false Religion, for it is called a mystery of Iniquity, and an apostacy. There is only the Papism, in which an Empire and a Re­ligion are found both together. 1 Tim. 4.1, 8. 'Tis true, Ma­homet made an Empire and a Religion at the same time. But in Mahometanism, the Religion is not the Empire, nor the Empire the Religion; and the Priests are not Soveraign Lords under the pretext of Religion. Mahometanism is divided into many Aempires, and yet there is but one Religion; a proof that the Religion and the Empire are not the same thing.

The Pa­pism is the only Reli­gion that boasts of a Prophet always li­ving. Rev. 19.20.3. Antichrist must have a Prophet, i. e. a man that saith he is infallible, and that pretends to pro­nounce Oracles as well as the ancient Prophets. For with the beast is joined the false Prophet. The beast was taken, and together with him the false Prophet, that wrought signs before him. There is no Religion in the World but the Papism, that pre­tends to have an infallible head, always pronoun­cing Oracles when it is necessary, always speak­ing, and always living. This is a very peculiar Character, and which should make us well discern him.

4. The corruption of the Religion of Antichrist must principally consist in Idolatry; 1 Tim. 4. 2 Thes 2. Rev. 17. for it is called apostacy, a Doctrine of Daemons, spiritual whoredom. [Page 257]The Papism is a Religion, in which Idols are re­establisht: under new names. We have also clear­ly proved it.

The Ido­latry of Antichrist must be an idolatry of Christians. Rev. 17.5. This Antichristian Idolatry must be an ido­latry of Christians, which must be exercised in the Church, and not without, by the Spouse of Jesus Christ, and not by a stranger. For this idolatry is called adultery, and conjugal unfaithfulness. The Papism with its Idolatry, retains the foundation of the Church, and preserves Christianity.

6. The chief City of this Empire and of this Re­ligion must be a City seated on seven Mountaïns, Rev. 17.9.18. and the great City which in the time of Saint John ruled over the Kingdoms of the Earth; that is to say, Rome. The Papism hath for the capital of its Empire and Religion new Rome, built where the ancient one was.

7. This Empire was to form it self, not by force, but by craft, by seduction and by the consent of the Kings of the West, Rev. 13.13. that were to give their power to the beast. The power of the Papism and the Bishop of Rome come by illusion, rather than by the violence, that both Kings and people have suffer'd.

8. This Antichristian Empire must be a conti­nuation of the fourth Monarchy, which is that of the Romans, Dan. 2.7. Rev. 13. as hath been shewn by the vision of Daniel's Statue; by that of the four beasts, and by the beast of the 13 th of the Revel. The Papism is a true continuation of the Roman Empire, having the very same seat, and very hear the same Pro­vinces.

9. This Empire must be only an Image of an Empire, an Image of the Roman Empire. Rev. 13.14, 15. Yet this Image must speak, and must be worshipped in all the Earth. The Papism hath no arms, nor [Page 258]citadels, that really make an Empire; it hath no­thing but superstition and foolish fondness for all its arms; however it speaks, it threatens, it pro­miseth, it teacheth, it seduceth, and by this means it reigns.

10. The Empire of Antichrist must have ten horns, Rev. 13. end 17. that is to say, ten Kings, vassals and subjects, props and upholders of its throne. The Papism hath always had under it ten principal Kings, that have worshipt and maintain'd its power.

11. Antichrist must speak great things in his own behalf, Rev. 13.5. but against God, for they must be blasphemies. The Papism saith of it self and its capital, great and mighty things, saying that Rome is eternal, that she is infallible, that the Pope is Su­periour to all the Kings of the Earth, the Spouse of the Church, the Vicar of J. Christ, God upon Earth, his Holiness, and most holy Lord. And these arro­gant pretensions are true blasphemies against God, against J. Christ, and against the true Church the Spouse of J. Christ.

12. Antichrist must raise wars and cruel perse­cutions on the account of Religion. Rev. 13.7. For 'tis given to him to make war against the Saints, and to over­come them. The Papism hath bathed it self in humane and Christian blood for six or seven hundred years.

13. The Empire of Antichrist must be an Empire raised up again, Rev. 13.3. an head mortally wounded, but healed again. The Empire of the Papism is the Ro­man Empire, that was brought to nothing by the Goths and Visigoths, but is raised up again by the Popes.

14. Antichrist must ascribe to himself two powers, Rev. 13.11. like to those which J. Christ hath. Now the Lord hath temporal and spiritual power. There [Page 259]is no Potentate in the World, that saith he hath this double power, but the Pope, the head of the Papism.

15. Antichrist must be an Empire, Rev. 13.18. as hath been proved; and the name of this Empire must contain the number 666. The num­ber 666. must be in the name of an Em­pire, and not in the name of a man. There is no Empire in the World whose name contains 666, but that of the Latin and the Roman; which is the name that the Papism glo­ries in. And this should be well observed, to lay open the vanity of the observations of the Papists, who to elude this so plain a Character seek for cer­tain names of men, in which they would find 666. They would fain find it in the name of Luther; and very lately M. Simon would find it in Roterodami. We must let them know, they do nothing; that here 'tis not the name of a man, but of an Empire, that is treated of. Now they will search in vain, they will not find any Empire in the world whose name con­tains 666, besides the Roman, or Latin Empire.

16. The Kingdom of Antichrisi must be a So­dom, Rev. 11. full of impurities and abominable crimes. The Papism in all the fore-going ages, hath been a sink of all the abominations of the Earth. There are no filthy and odious crimes, of which its Clergy and its subjects have not made themselves guilty. The proof of it at large may be seen in our just pre­judices.

17. This Antichristian Empire must be a cruel Egypt, a Babylon, Rev. 18.4. in which God will preserve his people notwithstanding its corruptions. Come forth of Babylon my people. There is no false Religion, that hath possessed the Church more ages, and in which God hath been able to preserve his Elect than the Papism.

18. Antichristianism must be establisht in the Temple of God, i.e. in the Church. There is no King­dom, [Page 260]Empire and corrupt Religion together with it, that is establisht in the Christian Church, but the papism.

19. The Antichristian Empire must be exceed­ing proud. 2 Thes. 2. For its head must sit in the Temple of God, as if he were God. The papism hath carried pride be­yond whatsoever can be imagin'd. 'Tis noto­rious.

20. Antichrist must worship Mahuzim, i. e. Patrons and Protectors. The Papism worship its Guardian Angels and Saints, under whose prote­ction it puts it self.

21. Antichristianism must be a Paganism raised up again. Rev. 11. For the outward Court must be left to the Gentiles for 42 months. The Papism hath all the parts of a paganism built on Christianity, as hath been so evidently proved.

22. Antichrist must usurp the power of J. Christ. For he shall have the horns of a Lamb, Rev. 13.11. and shall speak as a Dragon. The Papism hath usurp'd all the power of J. Christ. The Pope acts, speaks, censures, absolves, damns, dethrones Kings, &c. in the name and by the authority of J. Christ.

The Em­pire of the Papism as­cended out of the Earth by little and little.23. The Antichristian Empire must not be form­ed with noise; this beast must not ascend out of the sea, as a monster that comes out of the deep, very great and wholly formed in the twinkling of an eye, and which devours as soon as it is on the Earth. It must arise out of the Earth as a plant, that is nothing in the beginning, and which after many years grows a great Tree. Rev. 13.11. For the second beast ascendeth out of the Earth, and not out of the Sea. The Empire of the papism came by little and little as a Tree, which for many years hath been but a little herb.

24. The Empire and the Religion of Antichrist, must be establisht by false signs and false wonders? [Page 261]'Tis impossible to reckon up the false miracles, Popety is the only religion that boasts of working signs and miracles. which the papism hath produced to establish its su­perstitions and its power. 'Tis at this day the only religion in the World that pretends to work miracles.

25. The Christian Apostacy must be promoted by persons given to lies, lovers of fables. 'Tis the true signification of the word which St. Paul uses Pseu­dologoi. 1 Tim. 4. There never was a religion in the World, that hath produced so many fables as the papism. I have proved it in my just prejudices.

26. The Teachers of Antichristianism must have a great appearance of Austerity, they must despise and discredit marriage, and command abstinence from meats. The Teachers of the papism make it necessary for them to remain unmarried, and think they merit greatly by abstinence from meats.

27. Antichristianism was to appear in the world, when the head of the Roman Emperors was beaten down. The papism in the time that the Roman Em­pire was destroyed by the Goths and the Vandals, began to be sensible in its idolatry and its tyranny.

28. This Empire must have its course in the later times. 1 Tim. 4. It is unquestionable that we are in the later times; therefore the Empire of the papism at this day subsisting is the Empire of Antichrist.

29. The Antichristian Empire must subdue three Kings of the ten. The Empire of the papism, Dan. 7. besides that it hath subdued more than a third part of the temporal power of the Western Kings, it hath actual­ly subjected to it self in fief and temporal homage many Kingdoms. Among others, that of the Lom­bards, of which he possesseth one part, the City of Rome and its jurisdiction, and the Kingdom of Na­ples, for which even at this day he makes homage be paid him every year.

[Page 262] 30. The Antichristian Empire must put to death the Witnesses of the Truth of God. Rev. 11. The papism uses all imaginable attempts to extinguish those Socie­ties, that give testimony to the truth, and that op­pose Superstition and Idolatry.

31. The Antichristian Empire must interdict fire and water, Rev. 13. i. e. all commerce with those that will not pay homage to it, and carry its mark and its name. The Papism excommunicates, damns, pro­scribes and puts under interdict all those that will not submit themselves to its Laws, and that will not bear the names of Roman Catholiques.

32. Spiritual Babylon must be a Merchant, Rev. 18. and there must be great traffique in all precious things, even in souls. Therefore they that live of its Traf­fique, shall weep bitterly upon her ruins. Of all the Religions in the World there was never any, where avarice, simony, and the sale of spritual things reign­ed to that degree, as they have done in the papism. If any one can tell of any one, they would much oblige us to shew it to us.

33. This Babylon must make all the Nations of the Earth drunk, Rev. 18. to make them her slaves. The Pa­pism hath poured out on the people a spirit of dul­ness, a drunkenness, a charm, which hath bewitch'd them to run after her.

34. The colour of Antichrist shall be purple and scarlet; Rev. 18. his magnificence must be extraordinary, he must be adorned with gold, precious stones, and pearls. The Court of Rome hath purple for its colour, its chief Priest in the days of ceremonies is covered with gold and pearls, its Cardinals are as Kings.

35. The reign of Antichrist must endure 1260. years, which shall be proved afterwards. The Em­pire of the papism hath endured very near so long already.

CHAP. XXV.

How Antichrist came to be mistaken, being so well Characterised in the Prophecies. A compari­rison of J. Christ and Antichrist in the acci­dental circumstances of their coming.

SEeing the Empire of the papism so expresly mark'd with the Characters of Antichristianism, one can't sufficiently wonder than men have so ge­nerally mistaken him. 'Tis a scandal on the faith­ful, and a prejudicable opinion that seems favoura­ble to the papists. Therefore we must say something of the reasons, that have made Antichrist be mista­ken when he did come.

God will not have the Pro­phecies under­stood, that they may be accom­plished.The first and the fundamental reason is, the pro­found will of God, who will not have prophecies be understood, to the end they may have their accom­plishment with the more ease. If the Jews had un­derstood the prophecies touching the Messiah, if they had apprehended that he must have been a man of griefs, accustomed to weakness, that he must have been led as a Lamb to the slaughter, and offer up his soul as an oblation for sin; and that he was not to be a temporal King, at least in his first coming, they would have been on their guard. Moreover seeing J. Christ working of miracles, teaching so holy a Doctrine, leading so holy a life, they would not have mistaken him, though he had not been a King. They would not have crucified him, and the Pro­phecies would not have been fulfilled. This exam­ple of J. Christ, mistaken by that whole Nation for which he came will be very useful to us.

[Page 264] First, It will teach us, J. Christ mistaken by the Jews, in­structs us how Anti­christ might be might be mistaken by the Christians. that we ought not to be scandalized in any manner at this, because the whole Church during so many ages did mistake Antichrist, nor grant that as a favourable opinion for the pa­pism. For the thing is not more strange than what happened to the Jews. All the whole Nation ex­cept a small number knew not J. Christ. All the whole Church except a few persons, did not know that the papism was Antichristianism.

Secondly, This example teaches us, that as it was necessary for the accomplishment of the Prophecies touching J. Christ, that he should not be known; in like manner it was necessary that the Prophecies touching Antichrist, should not be understood by the Church, to the end they might be accomplisht. If the Church had understood that Rome was to be the seat of Antichrist, To the end that the Prophecies touching Antichrist might be accom­plisht, it was neces­sary that they should not be under­stood. that the Bishop of Rome was to be the head of the Antichristian Empire, that the invocation of Saints was to be a Christian Apostacy, that the worship of Reliques and the adoration of Images was to be an abomination, by which the San­ctuary should be defiled, the Doctors of the Church would never have suffer'd the establishment of ty­ranny at Rome, and idolatry in the Temples.

A compa­rison of the accidents of the co­ming of Christ and Antichrist. Thirdly, This event common to Jesus Christ and Antichrist, not to be known by those in the midst of of whom they came, gives occasion to make a refle­ction on the profound and mysterious dispensation of providence, that would make this conformity be­tween two subjects, in other respects so different and opposite. But as opposite as they are, they agree in the manner of their coming, and in the accidents of that coming; which we will presently see by the comparison that we will forth with make.

Antichrist is a false Christ; he is a false Image of him. Now 'tis of the essence of false Images, to have [Page 265]something that imitates the things for which they would pass. A parallel between what Jesus Christ is, and what the Pope pretends to be, or is. First, Jesus Christ is the Holy of Ho­lies; Antichrist calls himself his Holiness, and most holy Lord. Secondly, Jesus Christ is the true Bride­groom of the Church; Antichrist assumes the name of the second Bridegroom. Thirdly, Jesus Christ is the Vicar and Lievtenant of the Father, sent on the Earth to act in his name. Our Anti­christ also calls himself the Vicar of Jesus Christ. Fourthly, Jesus Christ is he who opens, and no man shuts; 'tis he that distributes the indulgence of his Father, and gives remission of sins. Antichrist arro­gates the same rights to himself. Fifthly, I. Christ was promised by the Prophets: so Antichrist hath been fore-told. 6ly, Iesus Christ was described by such lively strokes, that it was almost impossible not to know him; for is there any thing more ex­press than the 53 th Ch. of Esai, & the 9 th of Daniel? Yet he was not known. Antichrist, though so exactly described as we have seen, was not acknow­ledged by them that nourisht him in their bosom. 7ly, The coming of I. Christ was mark'd by a cir­cumstance so notable, that one could not but know it. 'Tis the destruction of the Iewish nation. Shiloh was to come, when the Law-giver, and the Scepter were departed from Iudah. Gen. 49. The coming of Anti­christ was mark'd by the ruin of the temporal Ro­man Empire; a circumstance so remarkable, that all the World saw it. 8ly, I. Christ was expected at the time when he came. The Iews perceived, that the time of the fulfilling the Oracles did draw nigh, they reckon'd up the 70 weeks, and appre­hended that the end of them could not be far off. The Christians expected Antichrist at the time when he was revealed. We learn it from St. Ierom, who seeing the Empire run to ruin by the invasion of [Page 266]the Quades, Goths, Burgundians, &c. confesses the time of the coming of Antichrist could not be far off. 9ly, I. Christ not known by so many peo­ple, was however acknowledg'd by some of the na­tion of the Iews. Antichrist not known almost by the whole Church, however hath been so by divers particular persons, whose testimonies we have produced in the first part of our prejudices against popery.

That which is more admirable in this parallel, is, that I. Christ and Antichrist were not known almost for the very same reasons.

The figu­rative high ex­pressions are the cause why Christ and Antichrist are not known.The Prophecies that were designed to make known I. Christ, were in part the cause why he was not acknowledged. For if in some places he be represented to us in his natural and true estate, in others he is represented in lively & bright colours, with magnificent and pompous figures. So that by these descriptions one would have taken him for a King of this World, and his Empire for an earthly one. The Iews stretching these descriptions of the H. Spirit, not comprehending the sense of them, and not entring into the meaning of those figures, had an Idea of the Messiah quite different from what in truth he was to be in his first coming. In like manner the Prophecies concerning Antichrist, are exprest sometimes in terms plain and natural enough, but at other times in high terms borrowed from the most hideous objects that are in the Old Testament, of Sodom, Egypt, Babylon, the apostacy, a revolt from the faith, the Doctrine of Daemons, the Cup of abominations, adulteries, whoredoms; every thing is brought in here, and upon these high ex­pressions men have stretcht the Idea of Anti­christ.

The two comings of I. Christ, that gave occasion [Page 267]to these two sorts of Prophecies, The chief reason why Antichrist was not known, was the means of his original, and the in­sensible­ness of his growth. were the occasion of the mistake. I. Christ was to come in a state of humiliation and abasement, and he must come in a state of grandeur and glory. The Prophets often speak of this last state, the Iews give heed only to this sort of Prophecies and neglect the others, affix­ing them to another subject. The two degrees of Antichrist's coming have done the same thing. The Antichristian Empire in its beginning was low, creeping, its first years did savour of weakness and infancy. The malice, the corruption, the pride, the tyranny, the Idolatry of this Empire, were but in their beginning, they were buds and the first draughts, which men did not perceive.

And this is the great reason why Antichrist hath not been known. If the Papism in the fourth age had endeavoured to introduce into the Church, both the tyranny of the Bishop of Rome, and the idolatrous worship of the creatures, such as it was afterwards, all the world would have revolted from him, and the Antichristianism would easily have been ob­serv'd. But in that way that the Devil took, it was impossible that it should not succeed. The first degree of tyranny and superstition was so small, that though it was new, yet it was not at all perceived. What evil could one imagine, for instance, in ha­ving a respect for the memory of the Martyrs, and making an honourable mention of them in the ce­lebration of the mysteries? How could one have been on ones guard, when nothing was treated of a yet, but some honour of precedency between a Bi­shop and a Priest; and between a Bishop of one see and of another? I am also sure that the mystery of iniquity was advanced by ways where the Apostles had no suspicion of evil. For instance, it was the custome in the Apostles time sometimes to hold [Page 268]their assemblies in the Dormitories and on the tombs of the martyrs. I believe, 'tis to this that Saint Paul referrs, in that famous passage in the 15 th of the first Epist. to the Corint. If the dead rise not, why are they then haptized for the dead? That is to say, to what purpose do you honour the martyrs, so as to cele­brare the mysteries on their tombs, if they are no longer any thing, This did appear the most inno­cent thing in the world. and must never return? a To pray to God in a Dormitory, and upon the tomb of a dead man, to testify that one would dye in the same faith wherein the Martyr died? Yet this was the first fountain of the popish Idolatry about Saints. From the first degree to the second, there is but one step; in like manner the passage is insensible from the second to the third. And men found themselves sunk down into superstition, and swallowed up in tyranny, without perceiving it, and without its be­ing possible for them to perceive it. When cor­ruptions are insensible in their progress, those that are engaged in them, cannot know them. They must be without. When one is carried in a ves­sel, one doth not perceive its motion, one must be out of the vessel and in a fixed point to discern it. In this manner it was, that the Devil laboured about this mystery of iniquity in the time of St. Paul; he began to work, as he speaks, he began with vending a little wicked Philosophy about the mediation and intercession of Angels: Coloss. 2. Platonick Philosophy, which is the very same that the Apostle calls the Doctrine of Daemons; by which some would intro­duce the serving of Angles, from which Saint Paul would remove the Colossians, Ch. 2. v. 8. in saying to them, be­ware lest any man spoil you through Philosophy and vain deceit, v. 18. after the tradition of men, &c. Let no man beguile you of your reward in a voluntary humili­ty and worshipping of Angels, intruding into those [Page 269]things, which he hath not seen. Satan also beat out a path for tyranny by those disputes for precedency and honours; of which we may see a pattern in the differences that reign'd in the Church of Corinth, where one said; I am of Apollo, I am of Paul, and I am of Christ. But who would have suspected, that things could have gone so far, as they have since proceeded?

The false Idea which the an­cients had of Anti­christ, be­fore he was revealed, hath been one cause of Anti­christ's not being known when he did come. Lastly, The ancient Writers, and the prejudices which men took from their errours and oversights, did mightily serve to the causing Antichrist not to be known. The further one is removed from the ac­complishment of the Prophecies, the less one under­stands them. So 'tis certain, the Fathers of the se­cond and third age understood almost nothing of the Revelation. Yet they did busy themselves to inter­pret it, and have vented nothing but vain imagina­tions about it. They had in their minds a Chimaera of an earthly paradise yet in being. This terrestrial Paradise must not be useless; one dream draws an­other after i [...] as one deep calls on another. This earthly para [...]se then must be designed to receive souls, and [...]ontain them before they were translated into the Heavenly paradise, which was not to be till after the day of judgement. Into this terrestrial Pa­radise were translated in body and in soul, according to them, Enoch and Elias. For there was no colour for the putting them in the superiour Paradise, while all the Saints and Patriarchs were only in the inferiour one. Now why were Enoch and Elias tran­slated both body and soul into that place? It hath been found very convenient to place them there, expecting the last day of judgement to be sent back into the World to encounter Antichrist. And so Enoch and Elias are transformed into those two wit­nesses, that were to prophecy clothed in sack-cloth [Page 270]for three years and a half, which are the days of Antichrist. There was no colour for making Enoch and Elias sojourn on the Earth 1260. years. So that it was necessary to take the 1260 years, of which the Revelation speaks, for so many natural days, which make three natural years and a half. The name of Antichrist made them believe he would call himself Christ. The Temple of God, where St. Paul saith, that the son of perdition must sit, hath made them think of the Temple of Solomon, and they have concluded that Jerusalem was to be the seat of this Empire. Consequently that Antichrist must be a Jew; and for the reasons we have observ'd above, he must moreover be of the tribe of Dan, and by consequence a single person. Behold the visions which St.Irenaeus vends in his fifth book against Hae­resies; Why Anti­christ was not known fooner. The Fa­thers did copy one another without considera­tion. visions for which we are apparently indebted to him, that forged the false Oracles of the Sibyls in the second age. They that came after him adopted these vain imaginations, and added others to them. The Ancients did copy one another, almost without any judgement, and always without consideration. Those that were very fond of this vain phantome of a Chimerical Antichrist, could not discern the Cha­racter of the true Antichrist. The later ages have been much more enlightned. The differences of the Popes with the Kings of Europe, & particularly with the Emperors, open'd the eyes of many, and made them see the Antichristian Empire in Rome Christian. But being in part very fond of the old Idea of Anti­christ, in part being kept in by that respect they had for a See, which they believed was once the Chair of Saint Peter, in part through cowardice and want of zeal; and above all because the time designed by providence was not yet come, they stopt in the way, and never reached to a perfect Idea of the Anti­christian [Page 271]Empire. And in this manner the prejudices, the ignorance, the passions, the interest of the flesh, and the subtilty of the Devil have detain'd the truth in profound darkness, till in these later times God hath set them in a perfect light.

But one can't sufficiently wonder, that in so great a light, yet there have been two persons sufficiently prepossessed or ill enough disposed, for the mista­king this Antichrist. The learned Grotius and Dr. Hammond have unhappily, and to the scandal of all Protestants, used great endeavours to turn these prophecies of the Revelation another way. The one through his being wedded to the papism, which he defended with all his might against the late Andrew Rivet. And the other apparently for the same reason as Grotius, and it may be so through his jealousy for the Episcopal order, imagining that if the Pope, who ca [...], himself the head of the Bishops, should be made Antichrist, some disgrace would redound thence to the whole Episcopal order. But Joseph Mede, the learned Ʋsher Arch-bishop of Armagh, the learned Andrew Willet, and so many other learned English men, that appear so zealously for the government and order of Bishops, have continued to find Anti­christ and the Pope in the descriptions, which the prophecies have left us of him. And to speak freely, I am so strongly perswaded of this as an Article of the faith of the true Christians, that I can't hold them for good ones, who deny this truth after the events, and the labours of so many great men have made it so very evident. I reckon the blindness of the papists, and of their favourers in this point, a­mong those prodigies, wherein we must acknow­ledge something super-natural.

The end of the First Part.
THE ACCOMPLISHMENT O …

THE ACCOMPLISHMENT OF THE PROPHECIES, OR THE Approaching Deliverance of the CHURCH.

A work, wherein it is proved, that the Papism is the Antichristian Empire; that that Empire is not far from its ruin; that the present persecution may end in three years and a half. After which, the destruction of Antichrist shall begin, which shall be finished in the beginning of the next Age; and lastly, the Kingdom of Jesus Christ shall come on the Earth.

The second Edition Corrected and Enlarged by almost a third part, and the explication of all the Visions of the Re­velation, and of many Chapters concerning mystical Theology.

Tome the second.

Written in French by Mr. PETER JURIEU, the present Minister of the French Church at Rotterdam. And from this second Edition faithfully Englished.

LONDON, Printed in the Year 1687.

THE ACCOMPLISHMENT OF THE PROPHECIES, OR THE Approaching Deliverance of the CHURCH.

THE SECOND PART.
Of the end of the Antichristian Empire; when it must be destroyed; the circumstances of its ruin, and what shall be the Estate of the Church after the ruin of that Empire.

CHAP. I.

Of the duration of the Kingdom of Antichrist. A refutation of that dream, that it must last but three years and a half. Ten Arguments which demonstrate, that that supposition is false and impossible.

IN the First Part of this Work, we have found Antichrist and the Anti­christian Empire; in this we pro­ceed to seek out the time and the circumstances of its end. That we may succeed well in this enquiry, we must do four things.

  • I. We must know, how long the Antichristian Empire must last.
  • II. We [Page 4]must see, where we ought to begin the 1260 days, which the Holy Spirit assigns it.
  • III. After-wards we shall see, where they must end.
  • IV. And lastly, we shall seek for that which hath not yet been found in the Revelation, that is, the circumstances of the fall of that Antichristian Empire.

We shall begin with that question, which we have above laid down as the chiefest one; that is, The time of the duration of that Antichristian Empire.

The im­portance of this question, whether Antichrist must reign 1260 days, or 1260 years.The Roman Church supposeth, that this dura­tion cannot be above three years and a half, i. e. 1260. natural days; and we pretend, this must be understood of 1260. prophetical days, which are 1260. years. 'Tis so important a matter, that on this all the rest depends. If this supposition of the duration of Antichrist meerly and simply for three years and a half, be false, all that the Ro­man Church saith of Antichrist, is false. And if we have reason to say, that the Antichristian Em­pire must endure 1260. years, this Empire must of necessity have begun a long time since; and ha­ving begun a long time ago, it must of necessity also be the papism. This is therefore a particu­lar, which we must carefully mind; and in the beginning we must lay down these three indi­sputable principles.

I. That the duration of the 1260. days, where­in the woman in the 12 th Chapt. of the Revela­tion, must be fed in the desart; which is also cal­led in the same place a time, The 1260 days. The 42 months. The three years and half; a time, times, and half a time are the same po­riod. times, and half a time: The 42 months, during which the Court must be left to the Gentiles, according to what is said in the 11 th Chap. The 1260 days, during which the two witnesses are to prophecy clothed in sack­cloth, as 'tis fore-told in the same 11 th Chapter. And lastly, the 42. months given to the first beast [Page 5]of the 13 th Chapter of the Revel. to excercise his power. All these different periods, I say, are one and the same period, and signify the duration of the Antichristian Empire. This can't be di­sputed.

The second principle is this, that in that Pro­phecy, the days, the years, and the months, may be taken for natural days, months, and years; or for prophetical ones, a day for a year. Sometimes the Pro­phets count the time as other men do. This might signify natural days: for sometimes the Prophets do so speak; they reckon the time as other men do. Jeremy reckon'd 70 years for the duration of the captivity; and these years are natural ones. 'Tis certain also, that in the period of the thou­sand years, designed for the reign of the Church after the destruction of Antichrist, the years are taken for natural years.

But it is not less certain, The Papists cannot deny, but that the 1260 days may signify 1260 years. Chap. 9. Chap. 4. v. 4.6. that these days and these years may be taken mystically for propheti­cal days and years. 'Tis confest, that the 70 weeks of Daniel signify 70 weeks of years. God said to Ezekiel, Thou shalt sleep on thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lye upon it, thou shalt bear their iniquity. I have appointed thee each day for a year. Numb. 14.34. God said to the Israelites, according to the number of the days in which ye searched the Land, even 40 days, each day for a year, shall you bear your iniquities, even 40 years. This could not be obscure to the Israelites, who were accustom'd to this style; and who knew there were weeks of years in their Calendar, as well as weeks of days; and that a week of years answered to that of days, one year for one day?

The third principle is this, that here the num­ber of three years and a half, 42 months, and 1260 [Page 6] days, cannot signify an indefinite time. As it some­times happens, The num­ber 1260 must be a definite number, not an in­definite one. that the Holy Spirit by a determi­nate number means an undetermin'd one. A way that would be extreamly advantagious to the par­tisans of Rome. For when one shall have demon­strated, that 'tis absolutely impossible, that that which is predicted concerning the Antichristian Empire, can be fulfilled in the compass of three years and a half, it would be very useful for them, if they could say, we must not take this so strict­ly in the literal sense; that it may signify three times ten, three times twenty, or more, accor­ding as the Holy Spirit oftentimes means an in­definite number by a definite one. But here that cannot be. There are certain numbers by which the Prophets use to describe an indefinite time, by reason of a certain priviledge those numbers have. As that of three, because 'tis the first odd number, & the number of the persons of the Trinity; that of seven, because of the seven days of the creation; that of twelve, because of the twelve Patriarchs, the twelve Tribes, and the twelve Apostles; that of 100, and that of 1000, because these are num­bers, that according to the custome of men, are often designed to signify a great undetermin'd quantity. But we shall not find any examples of broken numbers, as that of three and a half, of 42, and 1260 taken for indefinite numbers. 'Tis true, the Revelation speaks of the 144 thou­sand sealed ones. Now the number of 144, is not less a broken one than that of 42. But 'tis, because 144 is the product of that of 12 multiplied by it self. The Holy Spirit takes twelve thousand sealed persons of every Tribe, 12 times 12 make 144. Here a reason can't be given, why God should choose 1260 days to mark out an indefinite [Page 7]time. There is no middle way therefore; they must be so many years, It must be 1260 years, or 1260 days, and no more. or so many simple days. So that when we shall have proved, that the course of this Empire is not three years and a half, we shall have proved also that 'tis 1260 years. To prove that 'tis not three years and a half, we need but run through the History of this Empire, according as we find it in the book of the Reve­lation.

The first Argument against the three years and half. One half of the Re­velation would be taken up, in giving an account of the e­vents of only three years and a half. First of all we must know, that according to the greatest part of Interpreters, almost the whole Revelation is spent in fore-telling us, and setting in order the events that must happen to the Church during this reign of Antichrist. At least, it is certain, that 'tis the subject of one half of this book: the 11 th 13 th 14 th 15 th 16 th 17 th 18 th and 19 th Chapters contain the birth, progress, finishing, ruin, and fall of this Antichristian King­dom. Let any one judge, if there be any likely­hood, that this only prophetical book, which the Apostles have left us for the time of the N. Testa­ment, moves but upon three years and a half, and hath omitted the events of almost two thousand years. So that the general Idea of this Prophecy can't bear this imagination; but let us come to particulars.

Second Ar­gument, these three years and a half can't agree with what is said of the first beast in the 13th Chap. of the Re­velation. Second, The 11 th Chapt. begins to speak of this Antichristian Empire; but because this is but as a general History, and an abridgement, 'tis in this general account, that the vision of the three years and a half is hid, and 'tis from hence it hath been taken. Let us see if this can agree with the places where the Prophet enlargeth this short descri­ption. We have in the 13 th Chap. a representa­tion of this Empire under the emblems of two beasts, of which one had seven heads and ten [Page 8] horns, and the other but one head and two horns. We there see in the first place a beast with seven heads and ten horns. It hath been confessed to us, that this is Antichrist. We have proved, that the word beast signifies an Empire, consisting of a founder and his successors. Now see a fine suc­cession, and a very considerable time, that same of three years and a half, to be called an Empire, and to be meant by a beast. Certainly this beast with seven heads and ten horns, is the Roman Em­pire in its whole extent, from its founder Romu­lus even to Antichrist, who must be according to Bellarmine, the last Roman Enperour, though without the name of a Roman Emperour. And this Roman Empire is brought in anew expresly, for the seventh head with ten horns, which make Antichrist, i. e. the ten Kings his vassals, which give him their power. In truth, three years and a half would they well deserve, that the Holy Spirit should represent them to us, and lay be­fore our eyes afresh, all this great Empire of almost 3000 years duration? For by the confession of our adversaries, the Roman Empire doth yet last, and shall continue even to Antichrist, who shall be the last King of it. Now there is about two thousand four or five hundred years since the first foundation of Rome. Moreover Antichrist is the seventh head of the Roman Empire. This is so evident, that it can't be gain-sayed. Now must there not be some proportion between the heads and their durations? The head of the Kings lasted near 200 years, that of the Emperors above 500 years: what proportion is there between so long a duration, and this of three years and a half? As for us, we pretend, that the last head must endure as long as the other six. Rome under Kings, Con­suls, [Page 9]Decemvirs, Tribunes of the people, perpe­tual Dictators, and Emperors hath lasted about 1250 years; it must be as long under the Popes. But at least, the head of Antichrist should last at Rome some ages, to have its duration propor­tionable to that of the other heads. It signifies nothing to us what period is assigned to it, pro­vided it be not that of three natural years and a half.

For we have proved that if it can't be taken for three natural years and a half, it must necessarily be taken for prophetical years.

Third Arg. in three years and a half Anti­christ can't prevail over the Nations of the earth, neither by violence, nor by se­ducing them. Thirdly, In the same Chapter, the same Anti­christian Empire appears again under the form of a second beast, that hath but one head and two horns. Yet once more, see a great mystery, for a matter that is to endure but three years and a half, in a period of 2000 years. Of the first beast the Prophet saith, that it was given to him to make war with the Saints, and to overcome them; and also to him was given power over every Tribe, Tongue and Nation. And of the second, that he should deceive them that dwell on the Earth, by reason of those miracles, which he had power to do, &c. and that all, both small and great, free and bond should receive his mark in their hand, and in their fore­heads. Afterwards 'tis said of this Antichristian Empire, under the emblem of a woman sitting on a beast with seven heads and ten horns, that all the Kings of the Earth have committed whoredom with her, that she made drunk all the Inhabitants of the Earth with the wine of her whoredoms, and that all the Nations drank of the wine of her whore­dom. This signifies two things; one, that this Antichristian Empire must subdue all Nations; the second, that it must seduce them by its signs [Page 10]and false miracles. Now can any one imagine, that three years and a half suffice, first to conquer an Empire and overcome all Nations; secondly, to seduce and pervert them, and bring them to deny the Christian Religion. If Antichrist were to use that method that is used in France, and were to use no other but that, it may be in three years and a half, he could make many Kingdoms abjure Chri­stianity, as in six months he hath made the refor­mation be abjured by more than a million of per­sons. But 'tis plain, the Antichrist of the Papists is not to use this way. So that one may say, the Clergy of France have outstript their Antichrist, and that there never was a more hellish sort of persecution. It is clear, I say, that Antichrist is to carry away men by seducing them; for other­wise, why should he work signs and miracles? and though he were to pervert the Christians with Dragoons, at least certainly he ought to have con­quer'd them by arms before hand, and have over­turn'd every other Empire. Can he conquer all the World in three years? where are the exam­ples of so swift a conquest? Alexander the Great is represented in the vision of the four Beasts, as a Leopard, by reason of the speediness of his con­quests. Yet he spent more than three years and a half, and had conquer'd but one part of Asia when he died. Are three years and a half sufficient to reassemble the Jews from all the Countries of the World, to make them masters of the whole Ʋni­verse, to re-establish the mosaical worship, and re­build the Temple of Solomon? Only the building of the Temple the first time, took up seven years. The labour'd more than 40 years about that of Herod; and this of Antichrist, which will ap­parently be more magnificent, shall be finisht in a [Page 11]few months. If there were therefore nothing else but what were to be done by the violence of An­tichrist, according to the very supposition of the popish Doctors, it would be impossible to be done in 30 years.

How much more impossible is it, that he should attain his end in so short a time, in what he is to do by the means of seducing? His false Prophet must seduce all the inhabitants of the Earth, i. e. all the Subjects of the Roman Empire, according to the style of the Writers in those times, who defined the Roman Empire by the habitable earth. There must be much more time to seduce the Na­tions than to conquer them. If Antichrist was to establish his Religion by violence only, it might be said that in building up his Empire he would build up his Religion; but it is clearer than the day, that he must perswade and seduce. 'Tis for this purpose that he worketh Signs. There's no need of miracles to establish a Religion by arms. The Prophecy saith expresly, that he shall make drunk the Nations of the Earth with the wine of his whoredoms. Which signifies great obstinacy, drunkeness of mind, perswasion. Now behold a strange thing, in less than three years and a half, a seducer utterly destroys the whole Christian Re­ligion, and by the means of perswasion seduces all the Christians, and perswades them to become Jews. Fourth Ar­gument, the meer fall of the Antichristi­an Empire must take up more years, ac­cording to the 14th Chap. of the Revel.

Fourthly, We have in the 14 th Chap. an abridge­ment of the History of the ruin of spiritual Ba­bylon. She is fallen, she is fallen, Babylon that great City. We have proved before, that Baby­lon and the Antichristian Empire are the same thing. Now the Prophet in this Chapt. concerning the end of the Antichristian Empire, makes two periods [Page 12]of his last ruin; the first is called the harvest. Then he that sate on the Cloud thrust in his sickle on the Earth, c. 14.8. and the Earth was reaped. v. 16. The second is called the vintage. v. 19. And the other Angel thrust in his sickle into the Earth, and gathered the Vine of the Earth, and cast it into the great wine-press of the wrath of God. It is plain, at least, that these two periods must be distant one from the other, as much as ordinarily the harvest is from the vin­tage. Now 'tis well known, that the prophecies represent in a little, what the events shew in the great; and consequently as the harvest is many days distant from the vintage, it will be necessa­ry that the two parts of the fall of the Antichri­stian Empire, should be many years distant one from the other. Now if meerly the fall of the Babylonish Empire takes up many years, the flou­rishing and the strength of this Empire must take up much more time. An Empire so strong, can't be ruin'd in the twinckling of an eye, and in one months time. Moreover, there must be an interval of rest between the harvest and the vintage. All this necessarily supposeth more than three years and a half.

The 15 th and 16 th Chapt. contain the vision of the seven viols of the wrath of God, that must be poured out on the Earth. It is evident that all these seven viols respect the Antichristian Empire. The first plague is an ulcer, that seizes on the men that had the mark of the beast. c. 16.2. The 15 th viol is cast on the seat of the beast; v. 10. at the seventh, v. 19. the great City, which is the same beast, c. 15.2. is divided into three parts. And before the viols were given to the seven Angels, they that had obtained victo­ry over the beast, over his image, over his mark, and over his name, are represented as rejoycing in [Page 13]the presence of the seven Angels, that had recei­ved the seven plagues.

The fifth Argument, the seven viols of the 15th Chap. are seven periods of the fall of the Anti­christian Empire; & every one of these periods contains more than an Age. Fifthly, All this makes it appear, that these seven viols are seven periods, included in the du­ration of Antichrists Empire, under which God must pour out his terrible judgements on that Empire. These seven periods must divide his du­ration into seven parts, very near equal, even though one should suppose that the seven periods con­tain this whole duration, every viol and every period would have but six months to last, accor­ding to the supposition of the Romish Doctors. The truth is, that these seven viols are included in the half of the duration of Antichrists Empire, or a little more; For 'tis the History of the fall of that Empire. If it lasts but three years and a half, it is necessary, that at the least it should be two years a growing; so there will remain no more than eighteen months for these seven viols, and to every period we must assign a little more than two months. This is very plainly absurd. There is no example of the like matter in all the Prophecies. The seven seals, the seven trumpets of the Revelation contain many ages; 'tis ridicu­lous to suppose that the seven viols contain but some months. We shall see afterward, that every viol extends it self to more than a 100 years.

The sixth Argument, what is foretold in the 17th Chap. can­not come to pass in three years and a half. Sixthly, The 17 th Chapt. represents to us the Empire and the Religion of Antichrist, under the emblem of a woman sitting on a beast with seven heads and ten horns. 'Tis said, this woman must make her self drunk with the blood of the Martyrs. That first of all, the ten Kings must give their power to the beast; that afterwards, c. 17.6. they must fight against the Lamb in favour of the beast; v. 13. and that at last, v. 14. [Page 14]these very same Kings must change their side and their opinion, v. 16. Strip the whore, make her desolate, eat her flesh, burn her with fire: can so many chan­ges in mens spirits, and in the world, can so many revolutions happen in three years and a half?

In the same Chapt. we find a head that lasts a little. v. 10. The seven heads are seven Kings, five are fallen, the other is not yet come, and when he co­meth, he must continue a short space. I once be­lieved, that he that was to come, and was to con­tinue a little time, was Antichrist. But looking more carefully into the Text, with reference to the events, 'tis plain that that can't be. We must therefore; v. 11. by him that was to continue a little time, understand the eighth King. And the beast that was, and is not, even he is the eighth King. And this King is the second part of the head of the Emperors, which being divided into two, Christian Emperors, and Pagan ones, makes eight heads, or eight Kings, together with the other six. This eighth head, which is that of the Christian Emperors, in truth lasted but a very little while, viz. from Constantine to Valentinian, who was assassinated by Maximus, about 130 or 140 years. See what the Holy Spirit calls a little time. Judge if the Empire of Antichrist, that must last longer than the eighth head, must last but three years and a half.

The 7th Argument, the dura­tion of the Empire of old Babel is the figure of the dura­tion of the Antichristi­an Empire Seventhly, The 18 th Chap. contains a larger description of the last ruin of this Antichristian Empire. 'Tis there represented, as a great City called Babylon, rich, merchandizing, pufft up with the concourse of people, and of their riches car­ried thither for many ages.

Its inhabitants are described, as Merchants [Page 15]grown rich by its commerce. She is described as a City abounding in pleasure, as well as in riches. For all that contributes to pleasure and luxury, enters into this description. Chap. 1 [...]. v. 12.15. Gold, silver, precious stones, pearls, purple, silk, sweet smelling vessels, and most precious wood; brass, iron, marble, cinnamon, v. 22. perfumes, ointments, incense, wine, oil, musicians, players on the harp, pipers, trumpetters; In con­science, is this the description of an Empire and of a City, that must last but three years and a half; that in that little space of time must be built, raised, en­riched, and ruined?

First of all, the Antichristian Empire is called Babylon, because ancient Babylon was its type and figure. That Empire of old Babel lasted many ages; and should these many ages be the type and figure of these three years and a half? Can this be said or thought? It happens well, that the Prophets represent future things that are great, by types that are much less. This is the very na­ture of types. They are little draughts of that, which the event must produce at large. So days in the types, must naturally represent years. But 'tis absurd to say, that years in the types repre­sent but days in the things signified by the types.

The 8th Argument, spiritual Babel is re­presented as a City en riched by a long commerce. Eighthly, Moreover, doth a City become rich in three years and a half? What kind of commerce then must that of this Antichristian Empire be, that shall make the fortunes of her merchants in so little a time? The H. Spirit borrows these fi­gures from what is done and seen inhumane life. 'Tis seen therein, that Cities become rich and powerful by long commerce. But never were any of them seen to attain to a surprizing greatness, by two or three years commerce.

[Page 16] Lastly. A City and an Empire, that are raised and destroyed in three years and a half, have not time to gather together voluptuous things, The 9th Argument, spiritual Babylon is represent­ed as having en­joyed a long peace. and to enjoy them. It must always fight to conquer, to grow greater, or to defend it self. If the Antichristian Empire lasts but three years and a half, this is not too much to establish its greatness by sword and by fire, and to repell that force that must destroy it. Of necessity Antichrist and his adherents must always be in violent motion, in trouble and in war. Where­as the description of spiritual Babylon imports the possession of a long peace, during which she must heap together both all the riches, and all the plea­sures of the World.

The 10th Argument, the ruin of the Baby­lonish Em­pire accor­ding to its description in the 19th Ch. cannot be wrought in three years and a half.The 19 th Chapt. is the last, where in the ruin of this Empire is described to us. We there see him who is called, the faithful and the true, and the Word of God, i. e. J. Christ, that prepares himself for the combat, that causes the armies of Heaven to follow him, that calls all the birds of Heaven and all the beasts of the Earth to the slaughter, that gives bat­tels, that obtains the victory, that casts the beast and the false Prophet into the lake of fire and brimstone. For this alone, more is necessary than three years and a half. For an Empire so vast, so large, and so strong as that of Antichrist must be, is not destroyed in a few days.

CHAP. II.

The last Argument against the Chimaera of three years and half, taken from the time, during which the Temple was prophan'd by Antiochus. Four quite different times set down for that in Daniels Prophecies. An explication, and a reconciling of those four times. An applica­tion of these four times to the Kingdom of An­tichrist, and the ruin of that Kingdom.

I Draw my last Argument against this chimeri­cal duration of three years and a half, from the most famous of all the types of Antichrist, viz. Antiochus Epiphanes. 'Tis he that persecuted the Church, that oppressed it, that defiled the Tem­ple, that caused the daily sacrifice to cease for the space of three natural years and a half. Wherein it is evident, that God hath set him as a type of Antichrist, who during the space of three prophe­tical years and a half, was in like manner to seize on the Church, to fill the Temple of God with Idols, and make the pure service of God, the continual sacrifices of praises and prayers, which God hath reserved for himself alone, to cease. Now we must remember this maxime, which we have already advanced in the fore-going Chapter, viz. that types are oenigmatical, and short pictures of great events, great in their extent as well as in their qualities. Types are short pi­ctures in a little. This maxime is evident, it hath no need of proofs. And according to this principle, seeing the times must be short, as well as the other [Page 18]strokes, it is clear, that contracted years cannot be better represented than by days, not by months, for a month is the revolution of the Moon, and conse­quently it can't be proper to represent the revo­lution of the Sun, which is a quite different Star. But the day and the year are the revolutions of the Sun; the year is the great revolution, the day the little one. If one would represent in short the great revolution of the Sun, one can't do it better than by the small revolution of the same Star. And thence I conclude, that the oppression of the Church by Antiochus, who was the type, having lasted 1260 little revolutions of the Sun, they must represent so many of the great re­volutions of the same Star. I spend a Chapter on this last proof, because in the duration of the op­pression of the Jewish Church by Antiochus Epi­phanes, there are considerable difficulties, which spring from the differences of the Prophecies of Daniel and the events, such as the first book of the Macchabees represents them to us. I hope that the clearing these difficulties about the duration of the persecution of Antiochus, will give us such light into the duration of the Kingdom of Anti­christ, as will please the curious.

Four times noted by Daniel for the durati­on of An­tiochus's persecu­tion.We must therefore observe, that the Prophet Daniel, describes the time of the duration of the persecution that was to befall his nation, in four different manners.

First of all, he saith in the eighth Chap. after having spoken of Antiochus Epiphanes, under the embleme of the little horn; C. 8. v. 13. Then I heard one Saint speaking, and another Saint said unto that certain Saint that spake, How long shall be the vision con­cerning the daily sacrifice and the transgression of de­solation, to give both the sanctuary and the host to be [Page 19]trodden under foot? And he said unto me, unto 2300 days; then shall the Sanctuary be cleansed. v. 14.

Daniel reassuming the affair of Antiochus in the eleventh Chapter, and continuing it in the twelfth, observes three time. Cap. 12. v. 6, 7. And one said to the man clothed in linnen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linnen, which was on the waters of the river, when he held up his right hand and his left hand unto heaven, and swore by him that liveth for ever, that it shall be for a time, times and a half: It is plain, this signifies one year, two years, and half a year, three years and a half. So then you see the second time.

The third is observed in the same Chapt. C. 12. v. 11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be 1290 days.

Lastly, The fourth time is found in the follow­ing verse, Blessed is he that waiteth, v. 12 and cometh to the 1335 days. See then four different numbers.

Two thousand three hundred evenings and mornings. 2300.

A time, times and half a time, 1260. that make three years and a half, and days.

One thousand two hundred fourscore and ten days. 1290.

And lastly, 1335. one thousand three hundred and thir­ty five days.

The myste­ry of the four num­bers.I do not know whether any Interpreters have understood the mystery, but see how I ex­plain it.

First, we must know, that the first number of 2300 mornings and evenings, must not be taken for 2300 days, as Interpreters take it; which forces them to go back to the very beginning of the reign [Page 20]of Antiochus. Two thousand three hundred morn­ings and evenings taken for so many days, 2300 mor­nings and evenings make but 1150 days. make six years, four months, twenty days. The prophana­tion ended in the 148 th year of the Aera of the Se­leucidae as we shall see. So that we must go back even to the 142 year, to find there the beginning of these six years, four months, and twenty days. And it were necessary that the prophanation of the Sanctuary, and the cessation of the daily sacrifice should then begin. For the Prophet speaks ex­presly of the cessation of the daily sacrifice. How long shall be the vision concerning the daily sacri­fice? And he receives this Answer, for 2300 even­ing and mornings. Yet 'tis certain, by the History of the Macchabees, and by the Prophecy of the twelfth Chapter of Daniel, that the prophana­tion of the Sanctuary, and the cessation of the daily sacrifice, begin not till three years after, viz. the 145 year of the Aera of the Seleucidae. I am per­swaded therefore, that we must understand by it, two thousand three hundred sacrifices of the even­ing and the morning. And this will not be scru­pled by him that shall consider, First, That it is not usual in the holy Tongue, nor in any other, to say, two evenings and mornings, or three evenings and mornings, meaning two days, three days, &c. Second­ly, That the cessation of this daily sacrifice that was offered morning and evening, being here spoken of, to this question, How long shall be the vision concerning the daily sacrifice; a more proper and in­telligible answer than this cannot be given, viz. It shall be for two thousand three hundred evenings and mornings. That is to say, There shall be an interruption of two thousand three hundred sacrifi­ces. So that this number makes one thousand one hundred and fifty days. See then these four numbers.

  • [Page 21]1. Eleven hundred and fifty days, which make three years, two months, and ten days.
  • 2. A time, times, and half a time, which are three years and six months.
  • 3. One thousand two hundred fourscore and ten days, which make three years and seven months.
  • 4. One thousand three hundred thirty five days, that make three years, eight months, and fifteen days.

In the whole taking thirty days for every month, a round number, which the Holy Spirit hath cho­sen, to avoid broken numbers arising from the in­equality of the months: Which appears by this, that in the Revelat. 42 months and 1260 days, are taken for the same thing. 'Tis so, if 30 days be as­signed to every month.

These four numbers are different, and the later always exceeds the former. There is six months and five days difference between the least and the greatest. How can we reconcile this with the History? We find this history in the four first Chap. of the first book of Macchabees. The first Book of Macchabees is a book that deser­veth esteem. Though this book be not Canonical, it deserves however a very great esteem, and I do not at all doubt but it was left to the Church by a singular Providence of God, that by it we might see the truth of Daniel's Prophecy; and at the same time to instruct us in the different periods of the duration and end of An­tichrist's Kingdom, shadowed forth by that of An­tiochus. See then how we must frame the Chrono­logy of the four first Chapters of this Book, to the end we may find an admirable agreement be­tween the events and these four numbers in the Prophecy.

To understand what we are about to say, it must in the first place be observed, that two things [Page 22]usually are Confounded, that must be very care­fully distinguisht in the persecution of Antiochus: We must observe four pe­riods in the persecuti­on of An­tiochus. the first is, the prophanation of the Sanctuary, the second is the cessation of the daily sacrifice. 'Tis sup­posed, that they are the same thing, or at least that these two things lasted one as long as the other. Which is not so; for the prophanation of the Sanctuary began some months before the cessation of the daily sacrifice, & also it ceased sooner. For the daily sacrifice began not again, till some months after the sanctuary had ceased from being pro­phan'd; see then the four Periods that must be ob­serv'd in the persecution of the Jewish Church by Antiochus.

The first, from the ceasing of the daily Sacrifice, till its first beginning again.

The second, from the beginning of the prophana­tion of the Temple by the Gentiles, to the puri­fication of the Temple begun by Macchabaeus.

The third, from the beginning of the prophanati­on of the Temple by the Gentiles, to the finishing the purification of the Temple by Judas Maccha­baeus.

The fourth, from the beginning—the first pro­phanation of the Temple by the Geniles, to its de­dication & consecration, which was the very same day that the first daily sacrifice began again.

The four numbers in the Prophecy answer to these four Periods.

  • 1. The first number of 2300. evenings and mornings, answers to the cessation of the daily sacrifice; as is clear, and this signifies, that from the ceasing of the last daily sacrifice to the first beginning again of the daily sacrifice, there was to be an interruption of 2300. sacrifices. i. e. 1150 days, which make three years, two months, & ten days.
  • [Page 23] 2. The number, of a time, times and half a time, i. e. three years and six months, answers to the period, that ran out from the first prophanation of the Temple by the Gentiles, to the beginning of the purification of it by Judas Macchabaeus. And this signifies, that from the first prophanation, to the beginning of the purification, there were exactly 3 Years and 6 Months.
  • 3. The third Number, which is 1290. days, answers to the period that ran out from the first prophanation of the Temple by the Gentiles, to the finishing the purification by Macchabaeus: and this signifies, that from the first prophanation of the Temple, to the finishing its purification, there were 1290 days i. e. three Years and seven months.
  • 4. Lastly, the fourth number, which is 1335. days, answers to the period that ran out from the first prophanation of the Temple, to its dedication and consecration. And this signifies, that from this first prophanation to the feast of the dedication, there were 1335 days i. e. three years, eight months and fifteen days.

The three last periods begin at the same point viz. the prophanation of the Temple by the Gentiles; but they end at three different points. One at the beginning of the cleansing of the Temple, the other at the end of this cleansing, and the third at the day of consecration, or dedication. 'Tis to this Chro­nology, that we must accommodate the History of the first Book of the Macchabees, as we shall presently do. The Chro­nology of the per­secution according to the book of the Macchabees.

First, we must find a fixed and a certain point in the History of the Macchabees, and the persecution. See, 'tis that of the consecration and dedication of the Temple. And on the 25 th day of the 9 th month, [Page 24]which is the month Kaslen, in the 148 year, they arose betimes in the morning, 1 Macc. c. 4. v. 51, 53, 54. and offer'd the sacri­fice, according to the Law, on the new Altar, which was dedicated the same time, and the same day, wherein the Nations had prophaned it. This is the day of the dedication. This is the beginning again of the first daily sacrifice. We have seen, that from the beginning again of the first daily sacrifice, reckoning backwards, we find 2300 sacrifices in­terrupted, i. e. 1150 days, or three years, two months, and ten days; and consequently the cessa­tion of the first daily sacrifice must fall on the 15 th day of the seventh month of the 145 th year of the Aera of the Seleucidae. For from the tenth day of the se­venth month of the year 145, to the 25 th day of the nineth month of the year 148, there is exactly three years, two months and ten days.

We have also seen, that from the dedication of the Temple, which is the same day with that of the daily sacrifice's beginning again, counting back­ward to the first prophanation of the Temple, there are 1335 days. i. e. three years, eight months and fifteen days. And since the day of the Dedication falls on the 25 th of the ninth month, of the 148 th year of the Seleucidae, the first prophanation of the Temple must fall on the fifth of the first month, of the year 145; and consequently, that the Temple was prophaned six months and some days before the ceasing of the daily sacrifice. But for the greater clearness, we must relate the History as 'tis in the Macchabees, The Histo­ry of the first book of the Mac­chabees fix­ed to its true times. 1 Macc. c. 1. v. 21, 22, 23. and fix it to its true times.

In the 143 year, Antiochus having overcome Pto­lomy King of Egypt, passed by Jerusalem, took it, pillag'd it, and carried away the vessels of the Temple. Now after Antiochus had smitten Egypt, he returned again in the 143 year, and went up against [Page 25]Israel and Ierusalem with a great multitude, and entred proudly into the Sanctuary, and took away the golden Alter, and the Candlestick, and all the vessels thereof. This is not that which is called the prophanation of the Sanctuary. For 'tis idolatrous and impure worship, that prophane the house of God; 'tis not violence and pillaging it. 1 Macc. 1. v. 30, 31, 32, 33, 34, 35. And after two years fully expired, the King sent his chief Col­lector of Tribute, who came to Ierusalem with a great multitude. And spake peaceable words to them, but all was deceit; for when they had given him credence, he fell suddenly on the City, and smote in sore, and destroyed much people of Israel, and took the spoils of the City, and set it on fire, &c. Then built they the City of David with a great and strong wall, and made it a strong hold for them. Then it was the prophanation began; after two years fully expired, reckoning from the 143d year inclusively, this falls on the beginning of the year 145 in the first month. 'Twas then, I say, the Temple was prophaned by the Apostates of the Iewish Nation. This also is what that Author saith expresly. v. 36.37. For it was a place to lye in wait against the Sanctuary, &c. They shed innocent blood on every side of the Sanctuary, and de­filed in. That is to say, Menelaus the Apostate Sa­crificer, sacrificed together with his fellows in the Temple to the Heathen Gods.

But observe, the daily sacrifice did not yet cease. The Apostate Menelaus did what Ahaz the father of Hezekiah had done, and what Manasseh had done; he prophaned the Temple by false worship; however, without causing the worship of the true God to cease. There 'tis Apostates begin. At first they would fain reconcile God and the Devil, afterwards by degrees they advance to a total Apostacy.

[Page 26] Antiochus's men were six weeks a building the City of David to make a Citadel of it: when that was done, they thought themselves strong enough to undertake every thing. They finisht what they had begun, entirely abolisht the Mosaical wor­ship, & caused the daily sacrifice to cease six months and five days after the prophanation of the Temple, the tenth day of the seventh month. v. 54. Two months and five days after they arrived at that height of boldness, as even to put the Idol of Jupiter Olym­pius in the Temple of Jerusalem. In the fifteenth day of the month Caslen, in the 145 th year, they set up the abomination of desolation on the Altar of the Lord, and built Altars in all the Cities of Judah on every side. This desolation lasted till the tenth day of the seventh month, of the year 148, the day wherein Macchabaeus entred again into Jerusalem, visited the Holy places, and undertook the cleansing of them. Then said Iudas and his brethren, 1 Mae. 4.36, &c. our enemies are discomfited, let us go up to cleanse and dedicate the Sanctuary. And all the Army met together, and went up to the Mountain of God, and saw that the holy place was forsaken, and the Altar propha­ned, &c. And Iudas chose Priests of blameless con­versation. &c. who cleansed the Sanctuary, and bare our the defiled stones into an unclean place.

I suppose, I say, that this work was begun the tenth day of the seventh month of the year 148. And so from the tenth of the first month of the year 145, there are exactly three years and a half, the very time marked by the Prophet for the duration of the prophaning of the Sanctuary. Then therefore this prophanation of it ceased.

Afterwards, I suppose, they were one entire month in cleansing the Temple, and carrying away the filth, which the Heathens had laid in it, and [Page 27]taking way the stones of the Altars that had been built, and of the great Altar that had been propha­ned by the Idol of Jupiter Olympius. Add one month, i. e. thirty days to 1260 days, you make 1290 days, which is the account we find in the 11 th verse of the 12 th Chapter of Daniel. From the time that the abomination of desolation shall be set up, shall be 1290 days, which are three years and seven months, that is to say, since the prophanation of the Temple to the finishing its purification.

But after the finishing this purification, the Tem­ple was not yet in a condition to sacrifice in. For they were fain to build a new Altar, and make utensils all new, in the place of those that had been either taken away, or prophaned.

To do this, no less than 45 days were necessary; and these are the 45 days added to 1290, that make the number 1335 days, of which the Prophet saith, Blessed is he that waiteth, and cometh to the 1335 days. And 'tis at the end of these 1335 days, reckoning from the prophanation in the beginning of the year 148, that the dedication was made in the year 148. on the 25 th day of the ninth month. Therefore 'tis the Prophet cries out, Blessed is he, &c. because it was a great feast, and great re­joycing in Israel. See, I say, both the History and the Chronology, and the duration of the cessation, of the prophanation of the Temple, and the inter­ruption of the daily sacrifice, made to agree with the Prophecy.

At present, from the type we must in a few words make our conjectures touching that, which must come to pass in the duration of the Antichri­stian Empire. The prophanation of the Mosaical Sanctuary by Antiochus, lasted three years and a half, to the time that Judas Macchabaeus drove the [Page 28] Heathen out of Ierusalem, and Paganism out of the Temple, the cleansing of which he began. To the end the truth may answer to the figure, the Antichristian Empire must endure three years and a half, consisting of 1260 days, which are 1260 years, during which the Sanctuary shall be propha­ned by the Heathens, i. e. the service of God shall be polluted by revived Paganism, and the Temple of God possessed by a Tyrant. At the end of 1260 day Judas Macchabaeus began the purifica­tion of the Temple, and spent 30 days about it. The cleansing of the Church must be begun, the Idol must be cast out, the Tyrant expelled after the 1260 years. But as Judas Macchabaeus spent 30 days about purifying the Temple, after he had taken away the Idol thence, and had rescued it out of the hands of the Tyrant; 'tis propable, that after the fall of the Papism, of its tyranny, and idolatry, 30 years more will be spent in purifying the Church from all schisms, heresies, divisions and etrours.

Lastly, as Judas Macchabaeus spent 45 other days, to prepare all things for the consecration of the Temple; in like manner after the Church shall have been cleansed from idolatry, haeresy, superstition, schism and errours, God will em­ploy yet 45 years more, to prepare all things for the consummation of the Church. At the end of which time will be the dedication, the so­lemn feast. And 'tis in my opinion in this last space of 45 years, that God is to call the Gentiles, and all the Nations of the Earth to the knowledge of himself; this is that which the Apostle Saint Paul calls, The fullness of the Gentiles. For see, as I believe, the degrees by which the Church must arrive at it perfection.

[Page 29] 1. Babylon shall fall, the Kingdom of Anti­christ shall cease.

2. The Church shall be reunited in the same opinion; schisms and divisions shall be at an end.

3. The Idolatrous and Infidel Nations, espe­cially the Turks, who are at this day scandali­zed at the divisions, manners and the false Do­ctrines of the Christians, shall submit them­selves, at least the greatest part of them, being prevailed upon by the purity of Doctrine and holi­ness of manners.

4. Lastly, The Jews overcome by so unani­mous a consent, and, it may be, by some glo­rious apparition of our Lord, shall be converted, and strongly labour to convert the rest of the Nations, far distant and separated from us. Then shall be the Dedication, the consummation of the Church. And blessed is he that shall wait, and come to the 1335 days, i. e. to seventy five years after the fall of the Popish Empire. For he shall see the reign of J. Christ in all its Glory.

CHAP. III.

What the Last time are. It doth not signify the end of the World. There are many times with reference to the Church, and with refe­rence to the World. If Antichrist must reign 1260 years, he is come. Mahometanism is not Antichristianism.

THus much is enough to destroy that Chimaera, of the duration of the Kingdom of Antichrist [Page 30]for three natural years and a half. 'Tis necessary only to answer a difficulty that may be raised from hence, that the reign of Antichrist is called the last times, which seems to mean the end of the World. And without doubt, this is that, which gave occasion to the ancient Writers to suppose, that the end of this Empire was not to be above forty five days before the day of judgement. But to fall into this errour, a man must be little used to the style of the Scripture. One thousand two hundred and sixty years, 'tis said, can't be called the last times, the period is too long. 'Tis neces­sary the reign of Antichrist should be nearer the end of the World and the day of judgement, than so. But what will those Gentlemen say, that make this objection; St. John calls his time the last time 1 Ep. 2.18. what will they say of Saint John, who speaking of Antichrist, and precisely of that tradition according to which he was to come in the last times, saith, Little children, it is the last time, and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time. 'Tis above sixteen hun­dred years ago, that Saint John said so, and then from that time he counted the last times. With much more reason may we reckon those ages that came not till four or five hundred years after, for the last times.

The last day, & the last times are not the same thing. John. 6.54. [...]Neither must we imagine, that the last times signify a short space. We must well distinguish the last day, from the last time. When the Holy Spirit speaks of the last day, he always means a short time. He that eateth my flesh, saith our Lord, I will raise up again at the last day. But the last time, and especially the last times in the plural number, always signifieth a long period. See the proofs of both these things.

[Page 31] First, that the last times signify not the end of the World. The last times doth not always signify the last day. The last time in the singular number sometimes doth. St. Peter saith, that we are kept by the power of God through faith unto salvation, rea­dy to be revealed in the last time. 1. Pet. 1.5. But it doth not always so signify, as appears by that passage of St. John, which we quoted a little before, 'tis the last time. As for that in the plural number, the last time, and the last days, we find, they always signify a time far enough off from the end of the World. Saint Paul in the second verse of the Epi­stle to the Hebrews saith, 1 Ephes. 1.20. that God hath spoken to us in these last days by his. Son. The Apostle Saint Peter saith, that Jesus Christ was fore-ordained be­fore the foundation of the World, but was manifest in these last times for us. 2 Pet. 3.3, 4. The same Apostle tells us, in the last days shall come scoffers, walking after their own lusts, and saying, where is the promise of his coming? 'Twas the very time in which Saint Peter spoke and wrote. For 'tis spoken as of per­sons that were in being already. And it appears by the second Chapter of the Epistle to the Thes­salonians, that there was an opinion spread abroad, that the end of the World was at hand, which made prophane ones say, where is the promise of his coming, which they tell us is nigh? The Pro­phet Ioel saith, Acts 2. in the last days I will pour out my Spirit on all flesh. St. Peter applies this Oracle to that which happen'd on the day of Pentecost, and in the ages of the Primitive Church. 2. Tim. 3.1▪ St. Paul saith to Timothy, Know this, that in the last days perillous times shall come, for men shall be lovers of their own selves, &c. These last days began a little after St. Paul; For the Church was not long, be­fore she corrupted her manners. These very same Texts prove also the other thing we have laid down, [Page 32]which is, that the last times do not signify a short duration. For the manifestation of Jesus Christ made in the last times, and God speaking to us in the last days by his Son, and the last days wherein the prophane shall bear sway▪ all this I say, signi­fieth the time that passeth from I. Christ to the end of the word.

The times divided in­to three parts in re­ference to the Church.To understand why the Period that passeth from Jesus Christ to this present time, is called the last time, we must observe, that in the Scri­pture the times are divided either with reference to the Church, or with reference to the World. With reference to the Church, there are three times; A time when the Church was without the Law and without the Gospel; this is the first time that passed from Adam to Moses; A time where­in the Church had the Law of Moses, that was the time from the departure out of Egypt to I. Christ, that's the second time; Lastly, A time wherein the Church enjoys the light of Iesus Christ; that's ours, and that's the third time.

The times in refe­rence to the world are divided into four.With reference to the World, the time is di­vided into four great Monarchies, that must pre­cede the last reign of I. Christ. The first was the Monarchy of the Assyrians, which had its seat first at Niniveh, and afterwards at Babylon; The second is that of the Persians; the third that of the Greeks; and the fourth that of the Romans, whose reign must be prolong'd till the Kingdom be given to J. Christ and his Saints.

Since Jesus Christ we are in the last times.Now whether we refer it to the first division, or the second; 'tis still true, that we are in the last times; that I. Christ came in the last times, and that the Empire of Antichrist must be in the last times. J. Christ came in the third and last time, with refe­rence to the times of the Church, seeing he came [Page 33]since the Law of Moses ceased to be in its vigor. And Antichrist also hath his reign in the third and last period of the Church. Jesus Christ also came in the last times with respect to the World, for he came in the time of the fourth Monarchy. Anti­christ with much more reason may be assigned to the last times of the fourth Monarchy, because he himself is but a continuation of that fourth Mo­narchy.

But to be so much the more fully perswaded, that 'tis a very proper expression, it must be ob­serv'd, that the fourth Monarchy figur'd by the fourth beast, was to have two great periods, one of six heads, the other of a seventh head, having ten horns. The Period of the six first heads is the Roman Empire under Kings, Consuls, Decem­virs, Tribunes of the people, perpetual Dictators and Emperors. And this first Period contains about 12 or 1300 years. The period of the little horn, or the seventh beast with ten horns, is that of Anti­christ and the ten Kings, which must also be be­tween 12 and 1300 years. Antichrist therefore is come in the last time of the last time, i. e. in the last period of the fourth and last worldly Monarchy. And consequently the Holy Spirit might with very great reason call his reign the last times▪ And thence it can by no means be concluded, that this Kingdom must last but a few years, before the end of the World.

Having said all that I had to say, to destroy this false imagination, that the Empire of Antichrist must last but three years and a half, I might justly reassume, and urge all those Arguments I formerly mentioned, to prove that the Idea of Antichrist, which the Papists frame to themselves, is false, and that the popish Roman see is the true Antichrist. [Page 34]But before that, I must use them yet once more to confound the dishonesty of the Translators of the Port-Royal, Rev. 17.10. The disho­nesty of the translation of the Port-Royal a­bout the duration of Antichrists reign. who say of the ten Kings, that they shall take power for one hour, or for a little time with the beast, instead of translating in in the same hour, or at the same time with the beast. They found this translation, or rather, this notorious fal­sification very proper to take away from the Re­formed this Text, that proves so clearly, that the birth of Antichrist must be reckon'd from the di­vision of the Roman Empire among ten Kings, and into ten Kingdoms. But afterwards we shall see, that though we should let their translation pass, our proof would not in the least be weakned by it. But as they will not agree, that 1260 years may be called a little time; see here, they are en­gaged to prove, that all that we have said to prove, that the 1260 days of Antichrists reign are so many years, is illusion, a Chimaera, a dream, and a sophism. For if our proofs do subsist, how will they main­tain their version, that the Kings shall take power for a little time with the beast? Seeing all Inter­preters do agree, and 'tis clear of it self without their consent, that the power of the ten Kings must last as long as that of the beast. And also these ten Kings must reach beyond the beast; for after they have clothed him with their power, they must strip him of it, eat his flesh, and burn it with fire. If therefore they duration and continuance of the beast be 1260 years, as we have demonstrated it; 'tis necessary, that the reign of the ten Kings be 1260 years, and consequently this reign will not be for one hour, and for a little time.

'Tis here that these Gentlemen the Interpreters will have great need of the Arabique, Rabbinical learning, and Hebrew of Father Simon the Gram­marian, [Page 35]that not long since hath set up for an In­terpreter of the Revelations. His new lights do well deserve a particular Chapter by themselves. But for the present, we must follow on our way, and shew, that if the 1260 days be 1260 years, then all that the Papists say of Antichrist is false, and all that we say of him is true. It being proved, that the 1260 days are 1260 years, the Papists Antichrist is a Chimaera. If it be false, that this Empire must last but 1260 natural days; it is true, that it must last 1260 years; for I have proved, there is no middle way to be taken. And if it be true that Antichrist must reign 1260 years, he can no longer be only one single man, nor a re­volted Jew, nor a salse Messiah, nor a man of the Tribe of Dan, nor a Tyrant that must re-establish the Mosaical worship, and rebuild Jerusalem to cause the Iews to reign there. For it would be absurd, to suppose that one man should live 1260 years, that the reign of the Law of Moses should return for 12 Ages, and that Iudaism for so long a time should oppress the Christian Religion. If the Empire of Antichrist must last 1260 years, it must necessarily be already come. If his dura­tion be 1260 years, Antichrist is come. For 'tis to go against the general opinion of all men, to suppose that before the reign of Jesus Christ comes, we must yet expect a tyrannical Monarchy of 1200 years. If the Antichristian Empire be come, it must be either Mahometanism, or the Papism.

Antichristianism can't be found among the Arri-ans; for they have been extinct a long time, and their reign did not come to near 1260 years. We can't find him among the Athigenses, who never reign'd, who appear'd but for a little time, and who were always oppressed. He cant' be found neither among the Lutherans, nor Calvinists; for none of the Characters of Antichristianism do agree to them, and the Papists would not ac­knowledge [Page 36]that our reign should be for 1200 years.

There's nothing remains but Mahometanism, on which one can cast ones yes, Mahome­tanism hath not the Characters of Anti­christianism to seek out An­tichristianism; 'tis indeed an Antichristian Sect, because 'tis an enemy to Jesus Christ, and hath already subsisted above a 1000 years. But we can't find therein the Characters of Antichri­stianism, so as 'tis described in the Prophets. First, Antichristianism must be an Apostacy, and a revolt of men, that formerly were obedient to the faith. The Saracens, Arabians, and Turks, the founders and preservers of this Sect, never were Christians, and are not Apostates. Mahomet and the Arabians were Heathens. Secondly, Antichristianism must be an Idolatry, for it is called a Whoredom; and must teach the Doctrine of Daemons, and mediatory spirits. Now the Mahometans are not idolaters; on the contrary, they abhor the adoration of Ima­ges; and 'tis this that greatly scandalizeth them against the Christian Religion. Thirdly, In the name of Antichrist, we must find the number 666. In the name of Mahomet, and Mahometan, Arabians and Saracens, in any language, this number is not found. Fourthly, Anchristianism was to have its seat in the great City, which in St. Iohns time ruled over the Kings of the Earth. That is Rome, as all Interpre­ters unanimously acknowledge. Mahomet and his Partizans never did possess the City of Rome, and do not possess it. Fifthly, The Empire of Anti­christ must be the Roman Empire continued; the Empire of the Arabians is so far from being the continuation of the Roman Empire, that it hath been the destruction of it in the East. Sixthly, Antichrist must sit in the Temple of God, i. e. in the Church. Mahomet and his Successors are out of the Church, and do not belong to Christendom. Seventhly, Ten [Page 37]Kings must voluntarily give their power to Anti­christ. But the Arabians and Saracens have con­quer'd all Kingdoms by meer violence; none did vo­luntarily submit to them. Eighthly, Antichrist must be the seventh head of the Beast in the Revela­tion, i. e. Of the Roman Empire; Mahomet hath nothing in common with the Roman Empire. Ninethly, The Empire of Antichrist must be proper­ly nothing else, but the image of an Empire, which yet however must be worship, and obedience be given to it; The Empire of the Mahometans is not an image, but rather the most despotical and ar­bitrary Empire, that ever was in the World. Tenthly, The Antichristian Empire must have under it ten horns, i. e. ten Kings. Ten horns, every one having his crown, and his Royal power. So far is the Empire of the Mahometans, from suffering any vassal Kings to subsist, that it hath destroyed all the great Lords. In India, in Persia, in Tur­ky, every one of these Mahometan Empires hath but one only Lord. Eleventhly, The Empire of An­tichrist must be but one, it must not be divided; For the Kings that are to submit to him, shall acknowledge him for their only head. But the Em­pire of Mahomet is divided into many Empires. The Empire of the Tartars, the Empire of the Turks, the Empire of the Persians, the Empire of the Mogulls; and these four Empires are not only different, but always opposite and almost always ene­mies. Twelfthly, Antichrist must have two horns, i. e. two powers like to the Lamb. 'Tis notorious, the Mahometans have nothing in common with Iesus Christ, with his Religion, and with his power. Thirteenth, Antichrist must excommunicate, perse­cute, take away liberty of commerce from all those that will not take on them his name and his [Page 38]mark in their fore-heads, i. e. that will not fol­low his Religion. The Mahometans suffer all sorts of Religions, Heathens, and Christians. Fourteenth, The Antichristian Empire must be a head, i. e. a Kingdom hurt with a deadly wound, and revive again. This can by no means agree to Mahome­tanism, which is a Religion wholly new, and which hath formed Empires wholly new. It was necessary to make these observations against those, that great­ly desiring to take Antichrist from Rome, would fain place him among the Mahometans.

CHAP. IV.

Some Principles to discover, when the Anti­christian Empire began, and when it must end. Three Characters of that Empire, Idolatry, Pride, and corruption. That these three Cha­racters began to appear in the fourth Age, and did infinitely encrease in the fifth.

HItherto we have discoursed on what is past, now we proceed to treat of what is future, or at least of those things that are believed so to be. For we shall see that many things, that are looked upon as future, are already past.

'Tis the ruin of Antichrist and his Empire, that we are now about to speak of. And the first que­stion that is asked thereupon is this, When shall that Empire be destroyed? A great question, and which hath hitherto been looked upon, as a thing that none could penetrate into. 'Tis certainly, very difficult to be penetrated into, but yet how­ever I do not think, 'tis impossible to find out the [Page 39]truth. There is a particular Providence, that pre­sides over the the understanding of Prophecies, as we have observed; God would not have them under­stood in every age, because this would hinder their accomplishment. But when they are just ready to be fulfilled, God permits them to be penetrated into; and the things which we see come to pass from day to day, open mens eyes.

The great point is, to know where we must begin the 1260 years.In this matter the whole depends on our know­ing, where we must begin the 1260 years, that are assigned for the reign of the papism. And there are as many opinions about that, as there are men. Some begin them with Boniface the third, Suc­cessor to Gregory the great, because they would be favourable to Gregory the first, who seems to have had very good things in him: And because his Successor was the first, that assumed the name of Ʋniversal Bishop. Others descend lower, and begin the 1260 year, at the time when Images were establisht. Some come as far as to the 11 th Age, and to the reign of Gregory the seventh, who was insolent to a higher degree than any of his Predecessors dared to advance themselves unto. There are some also, that come as far as to the 12 th Age.

The foun­tain of their er­rour, that descend so low for the beginning of the 1260 years.I shall not amuse my self with mentioning, much less with confuting all these Opinions. I shall only say this boldly, that they who go so low to find out the beginning of the 1260 years, are in an errour. That which hath deceived them is this, they imagine, we must not begin the Antichristian Empire, till the time that Idolatry and Tyranny were arrived to their height in the Church; in which I am throughly perswaded, they deceive them­selves. Another cause of their being deceived, is this, having this truth in mind, that Rome must be [Page 40]the head of the Antichristian Empire; they will not begin that Empire before the Roman Church was most notoriously remarkable for her pride among all the Churches.

When any make a hi­story of an Empire, they must begin it from its original.Totally to remove these two mistakes, it must be observed, that in every country, and in every language, when any would make a History of an Empire and a Kingdom, they begin it from its or­ginal. They that make the History of the Franks, or Frenchmen among the Gauls, do not fix their beginning on that time, when the French were masters of all the Gauls, from the frontier of Flan­ders, to the Alps, and the Pyrenaean mountains. For that happen'd very late. But they begin with the first entry of the Franks into Gaul, and their first establishment on this side the Rhine. When any make a History of the Empire of Rome, they begin the Roman History from the first foundation of that City; so they reckon'd in Rome it self, ab Ʋrbe Conditâ. And this way of reckoning conti­nued till the fifth age, when the Christian ac­count began to be in use, and men reckon'd by the years of Jesus Christ. Moreover, 'tis the cu­stome of the Scripture, and of the Holy Spirit, as well as of the World: 'Tis said, the sojourning of the Israelites in Egypt, was four hundred and thirty years, yet they were not in that slavery above 210 years. But the Holy Spirit reckons from the time of the calling of Abraham, and his passing into Canaan, where he and his off-spring▪ were strangers. 'Tis therefore all the time of the pil­grimage of the family of Abraham, which God begins from its original. Lastly, 'tis the stile of the Prophets; and particularly in the Prophecy we are treating of. The fourth Beast is the Roman Empire; all the World agrees in that: where doth [Page 41]the Holy Spirit begin the History of that Beast, or of that Empire? not at the point of its gran­deur, which happen'd not till above 400 years after its original, but from the point of its birth; and that is clear, because he ascribes seven heads to that Beast. Heads, which signify so many Go­vernments, under which Rome hath passed. Now the first of these Governments, is that of Kings, un­der whom Rome in the beginning was no more than a great Village, and afterwards a very little City without dependencies. This principle there­fore must be supposed, that the H. Spirit dates the Antichristian Empire from its original.

'Tis not necessary, that the first seeds of Antichri­stiaenism should have been con­ceived at Rome.The other mistake that we must get rid of, is this, that Rome is precisely the place where the Empire of Antichrist must have its birth. 'Tis not so. Antichristianism is born every where, and it might very well be born in the East, before it came to fix its seat in the West. That which makes men affix the birth of the Antichristian Empire precisely to Rome, is, because being struck with what Saint Paul saith, that the man of sin must exalt himself above all that is called God, they have confined Antichristianism principally, and almost solely to tyranny and Pride; and have imagined, that the birth of Antichristianism was not to be found but in that City, which had always been, and which afresh was to be the Throne of Pride. But herein they have been deceived. Antichri­stianism consists no less in idolatry, and corruption of manners than in tyranny: in such a manner, that in all places where we see the birth of Idolatry, Superstition, and Corruption, there without doubt Antichristianism is born.

These principles being laid down, the three Cha­racters, which we have affixed to the Antichristian [Page 42]Empire, by reason of its three names, must be re­membred. Idolatry, because 'tis called Babylon, the mother of fornications and abominations; cor­ruption of manners, because 'tis called Sodom; Pride and Tyranny, The three Characters of Anti­christianism began in the fourth Age; and first of all supersti­tion. because 'tis called Egypt. When these three sins began to be establisht in the Church, Antichristianism began to enter into it. Now 'tis certain, it was towards the end of the fourth, and in the whole fifth Age, that these disorders re­ceived their birth. The superstition of Reliques, the veneration and worship of them, and imme­diately after, the invocation and intercession of the Saints, were introduced about the year 360. or 380. Already before this time, that supersti­tion had begun among the people. I do not at all doubt, but that women, and simple persons, espe­cially those that were but newly converted from Paganism, were the first Authors of it. Devout ignorant people easily fall into superstition. It had been a very ancient custome to frequent the Mar­tyrs tombs, there to celebrate their memory, to pray for them, and there to pray for themselves. For in Eusebius's time, men were wont to assemble themselves at the sepulchers of the Martyrs, to say their prayers upon their sepulchers, and there to ho­nour their most happy souls. The Papists in this passage would fain find the invocation of Saints; but 'tis not there. Praep. Evan. l. 12. c. 11. Eusebius only uses the word honour, which doth not import either invocation or adoration; 'twas only out of a design to ho­nour the memory of the Martyrs, that they assem­bled at their tombs. But the ignorant people, surprised with the deceit of some false miracles, which the Devil wrought at those tombs, from a simple honour immediately proceed to a religious worship; and a few years after, the Pastors suffer'd [Page 43]themselves to be carried down the torrent, they gave way to it, and laboured to establish this false devotion. Saint Basil in the East, and Saint Ambrose in the West, are the most ancient Fa­thers, in whom we find the footsteps of the invo­cation and intercession of the Saints.

As for the corruption of the manners of the Cler­gy and people, it began to be great at the very same time. Corrupti­on of man­ners began also in the fourth Age. The Church being become Queen of the World by the means of her Emperors, clothed her self with its luxury, and followed all its man­ners; covetousness, unchastity, debauchery were introduced into the Sanctuary. We need only to see what St. Jerome, who lived in that time, saith of Rome and the Roman Clergy, and of the Ecclesiasticks in general in his days. He repre­sents Rome as already become a Babylon. Panla & Eustochi­um ad Mer­cellam. Go out of Babylon, my people, saith he, for she is fallen, Babylon the great, she is become a habitation of De­vils, and a dwelling place of unclean spirits. 'Tis true, there is the Holy Church, &c. But the pride, grandure, power, &c. that are found in that City, agrees not with the life and tranquillity of Monks. The same Author saith, that the Princes of the Church lived in deliciousness, and imagined they did preserve their purity in the midst of mighty repasts, and lascivious actions. Elsewhere he saith, Comment. in Mic. cap. 2. that the Ecclesiasticks did kiss and caress the Ladies, stretcht forth their hands to them to receive their presents. They observed the tempers of wo­men, they caused great estates to be given to themselves; and their covetousness became so odious, Ad Nepo­tianum. that the Christian Emperors forbad the Ecclesiasticks the receiving Legacies by Will, whilest Whores, and Comedians were permitted so to do.

[Page 44] Lastly, It is certain, that so it was, that Pride was establisht in the Church in this and the follow­ing age. The Pride of the Bi­shops, and particular­ly of the Bishops, of Rome en­creased in the same Age. Then it was, that the Bishops, who till that time had been all equal, through pride made themselves Arch-Bishops, and Patriarchs. Patriarchs, that are diminutive Popes, and conse­quently petty Antichrists. Above all, the pride of the Bishops of Rome began to be very plain. 'Twas in the fourth age, that that noble Roman Consul▪ lived, who said, make me Bishop of Rome, and I will be a Christian. St. Jerome. Ammian Marcellin. These Bishops caused them­selves to be carried in a Litter, kept sumptuous tables, had great equipages, and lived like the great ones of the World. 'Twas at this time also, that they began to ascribe to themselves the primacy over other Bishops. Therefore bribery and violence began to be used to climb up into that see.

In less than an Age, this torrent of pride, su­perstition, and corruption swelled to such a degree, that it became exceeding plain; in the 450 year superstition was already advanced to the degree of idolatry, corruption was very high, and pride very great. In the fifth age, super­stition was advanced to the de­gree of Idolatry. To know to what degree idolatry was al­ready advanced in the middle of the fifth age, we need read but the 8 th book of Theodoret, de Cu­randis Graecorum affectionibus. He saith, the Chri­stians called the Martyrs, their Physicians and their Protectors. ‘The Temples of the Martyrs, saith he, are remarkable for their greatness and their magnificence, they are filled with all sorts of or­naments, and they diffuse abroad the splendor and glittering of their beauty. We assemble there, not only one, two, three, four, or five times a year; but we celebrate feasts therein very often, yea, and every day we sing in them the praises and [Page 45]hymns of the God of the Martyrs. They that are well, desire the Martyrs to preserve them in health; and they that have any disease, desire of them to be cured of it. Men and barren Wo­men ask Children of them; and they that have them, desire them to preserve um. They that take a Voyage, pray to the Martyrs to accompa­ny them in the way, and also to guide them; and they that return in health, thank them for it, confessing that 'tis from them they have recei­ved that benefit. Not that they look on the Martyrs as Gods, but pray to them as divine men, and invocate them as their intercessors with God. Now that they who pray devoutly and with faith, receive that which they desire, ap­pears plainly enough by the gifts which they pre­sent them, with acquitting themselves of their vows, which are the marks of the health which they have recovered. For some hang up figures of eyes, others of feet, others of hands made of gold and silver. All these things exposed to view, shew, that diseases have been cured, see­ing they have been given by those that have been cured. These things, I say, shew, how great is the vertue of the Martyrs and of their Tombs.’

The great corruption of manners in the fifth age.If any would be assured of the degree to which corruption of manners was advanced in the same age, he may read Salvian Bishop of Marseilles: Speaking concerning the excellency of the terri­tory of Aquitain, l. 7. de Provid. and that abundance wherein its Inhabitants lived, he saith, that as they surpassed all others in riches, they surpassed them also in vices; that never was there any where seen more infamous pleasures; that their life was exceeding filthy, and that discipline was entirely corrupted. This is, saith he, the returns they have made to God for [Page 46]his holy liberality. He confesses, the inundations of the Barabarians, that had spoiled them of their goods, could not take away their vices from them; and that they remained unchaste to that degree, that the very Barbarians were scandalized at their im­purities. For the Goths suffer'd not among them­selves, either impurity, fornication, or adultery. Spain, said he, is lost in the same vices, if not in greater. Speaking of the people of Africa, he saith, that the City of Carthage was full of abo­minations, that there was no place, nor street with­out a Whore-house. All the streets were full of snares and baits, as so many ditches of impurity, in such a manner, that they who disliked these sorts of crimes. could not prevent their falling into them. All the Inhabitants of that great City were plunged into the filthy mire of those infamous debauches. They breath­ed from one to another the filthy smells of their mu­tual unchastity; but none trembled at it, because every one was plunged in it. He tells us, the Clergy was engaged in the same disorders, and that there were no imaginable crimes, thefts, covetous­ness, robberies, abominable extorsions, voluptuous­ness, but what were in use: the corruption then was an overflowing torrent. We must repeat the whole work, to make an exact description of the miserable state the Church then was in. This Bishop seems perswaded, that 'twas these horrible ex­cesses, that drew down the sad judgements of God, and that open'd the dore to the barbarous nations, which made the Empire desolate.

In the fifth Age, the tyranny of the Bishop of Rome be­gan to be consider­able.The tyranny and pride of the Clergy; and parti­cularly that of Rome, were also found very high in the fifth age. Leo the first, that held the see of Rome in the year 450. hath diffused abroad in his writings an air of pride and domineering, wherein [Page 47]it appears, that he aspired after tyranny, and that he designed to make himself master of the Christian Churches. He exalted his See above all others; Jer. [...]. in annivers. assumpt. ad Pontificatum. 'tis the Chair of St. Peter, who is called the rock and the foundation. He saith, that God had exalted him, viz. himself Leo, to a Soveraign degree. Humilitatem meam in summum gradum provehit. After he had said, that Saint Peter was called the rock, the foundation, the Porter of Heaven, the determiner and judge of those that are to be bound and loosed, he adds that the power of Peter lives in his See, and that his excellent authority resides there. And he saith afterwards, that Saint Peter was the Prelate and Primate of all the Bishops. The Sermon whence this is taken, shews, that every year he celebrated the day of his exaltation to the Pope­dom, and made it be celebrated in his Church; which is great Pride.

Writing to Flavian Bishop of Constantinople, he complains, that he had not acquainted him with what Eutyches had done, & pretends, that upon that account he had not been rightly condemned. He complains of this especially, that they did not shew respect to the appeal to Rome that Eutychus had put in. Sometimes to the title of Bishop of Rome, he adds that of Ecclesiae Catholicae. Ep. 22. Ecclesiae Catholicae Episcopus urbis Romae; Bishop of the Catholick Church. He opposes the decree of the general Council of Constantinople, by which the second place was given to the Bishop of new Rome; and a power to exercise the same jurisdiction within his district, as the Bishop of old Rome exercised in his. Can. 28. The Council of Chalcedon confirmed the de­cree of that of Constantinople, and made the Church of Constantinople equal in all things to that of Rome: He was vexed at it, and opposed the execution of [Page 48]it as much as he was able. This I confess, was no­thing in comparison of what was afterwards seen; however, it was much; and the Bishop of Rome did not long stay from proceeding further.

CHAP. V.

That we must look for the point of the birth of Antichristianism in the fifth Age. It must end about the year 1710, or 1715.

WE have just before seen, in the extent of an age from the year 350, to the year 450, the idolatry, tyranny and corruption of manners that were establisht, and encreased. And 'tis in the ex­tent of this Age, that one may seek for the point to which God would affix the beginning of the Antichristian Empire, and whence he would have us reckon the 1260 years of Antichristianism. But the difficulty is yet to know the year precisely, or within a little of it. We must here again make use of the ingenious observation of Joseph Mede, which we have already mentioned. He thinks, that in the words of the 11 th Chapter, Rise and measure the Temple of God, and the Altar, and them that worship therein. But the Court which is without the Temple, leave out, and measure it not; we have a short representation of the Church, and its duration.

A pretty observati­on of Io­seph Mede, on the first verse of the 11th Chap.By the Altar and the Temple he understands the inward Court, and by this inward Court, he be­lieves, is meant the primitive Church, pure in its man­ners, sound in its Doctrine. And by the outward Court he understands the Church corrupted by super­stition, [Page 49]idolatry, tyranny and impurity. He hath found, that the inward Court was much less than the out ward one; there was the same proportion be­tween these two Courts, as there is between one, and three and a half. So that the outward Court contained the extent of the inward one three times and a half. And he concludes, that her extend­ed quantity being the image of the extent of time; the duration of the corrupted Church signified by the outward Court, was to be three times and a half, and the duration of the pure Church was to be but one time. Now 'tis plain by the Prophecies, that the duration of the corrupted Church must be three Prophetical years and a half, which are 1260 natural years: therefore the duration of the pure Church must be one Prophetical year, that is to say, 360 years. I confess, this appears to me as if it were inspired.

The pure Church la­sting 360 years, there may be four terms whence to compute these 360 years.He adds, that one may begin these 360 years, either

  • 1. from the birth of Jesus Christ, according to the Christian account; or,
  • 2. from the time of his Passion, which makes the beginning of the Christian Church. Or,
  • 3. from the time of the de­struction of Jerusalem, because then the Law was perfectly abrogated, and the new covenant perfect­ly establisht. Or,
  • 4. Lastly, from the time in which St. John prophecied.

  • The first calculation begins with the first year of Jesus Christ. An. Christi. 1
  • The second, in the year of our Lord. 33
  • The third, in the year of our Lord. 70
  • The fourth, about the year. 94

If we reckon the 360 years, which must contain in them the purity of the Church, from the first year of Jesus Christ, the last year falls on the 60 year of the fourth Age. And this agrees admirably [Page 50]with the event. For indeed, 'tis precisely in this time, that we see the footsteps of the super­stition of Reliques, and the invocation of Saints, ap­pearing in the Authors of the fourth Age.

If we reckon from the 33 th year of Jesus Christ, which is that of his death, the 360 th year will fall upon the end of the fourth Age. In which time Sr. Austin, and St. Jerom wrote, by whose writings it appears, that the superstition of the worship of the creatures had already made great pro­gress.

If we begin the 360 years from the destruction of Jerusalem, which happen'd in the 70 th year of our Saviour, the years of purity will end in the year 430, a time in which it is also certain that the cor­ruption was greatly encreased.

Lastly, if we take the last account, and reckon from the year 94, in which Saint John composed his Prophecy, the 360 years will end about the year 454; and 'tis about that time that Theodoret wrote, in whose words we have seen, that the false worship of the Saints, and the Doctrine of secondary inter­cessors were so well formed.

Which of the four points we must chuse.If we place the birth of Antichristianism in the 360 year of our Lord, when men began to render a religious worship to Reliques, this Antichristian Empire being to last 1260 years, 'tis clear, that they should have ended in the year 1620. i. e. 65 years ago.

If we began it according to the second compu­tation, in the year 393, or 394, it should have en­ded in the year 1653, or 1654.

If we began it according to the third calculation, at the year 430, it should end in the year 1690, about four or five years hence.

Lastly, if following the last computation, we be­gin [Page 51]it about the 450 or 454 th year, it must end in the year 1710, or one of the following years to 1714.

'Tis clear by the event, that we must not begin the 1260 years, neither from the year 360, nor that of 393. For the Antichristian Empire, did not fall in the years 1620, and 1653, as it should have done according to these calculations. In those times, in the year 360, and the year 393, superstition was yet but in its birth; the worship of the creatures was not yet establisht in the publick service. Great cautions also were used not to confound the service of God with the service of the creatures, which was just ready to receive its birth. Moreover, the pride of the Bishops of Rome was moderate, and their tyranny did not yet extend it self very far. Men reckon the years of the life of a man from the time of his birth? not from that of his con­ception. Idolatry and tyranny were as yet but like a faetus's, that were forming and perfecting, but were not yet perfected.

The prin­cipal rea­son why God will not have the 1260 years of the reign of Antichrist begin, but in the 4th Age. Rev. 17.12.But the principal reason, why God would not have us count the birth of Antichristianism from the years 360, and 393, is, because there was a fourth Character of the birth of that Antichristian Empire, that had not yet happen'd; that is, the ten Kings, that were to take their power together with the Beast. These ten Kings are ten Kingdoms, into which the Roman Empire was to be subdi­vided. And the ten horns which thou sawest, are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast. These words are admirable; to me they appear ex­press, and I am astonisht, that it hath not been ob­served, that they precisely mark the time, wherein we must begin to reckon the reign of the Beast.

[Page 52] Especially, if we consider them with the words of St. Paul, he who now letteth, or possesseth, will let, or possess, untill he be taken out of the way; then shall that wicked one be revealed. That is to say, till the time that the head of the Roman Em­perors be destroyed. These two passages signify expresly, from what time we must compute the 1260 years. 'Tis from the time, that the Goths, Vandals, &c. after having a long time harrassed, and rent the Roman Empire, at last divided it into ten pieces.

Moreover, the falsification of the translation of the Port-Royal, that render it thus, the ten Kings shall take power for a little time with the Beast, would not destroy the evidence of the Oracle, though we should suffer the ill translation of these Gentlemen to pass. For if we must translate it for a little time, by that little time we must un­derstand, the three years and a half of Antichrist's duration. And seeing we have invincibly proved, that these three years and a half consist of 1260 Prophetical days, i. e. 1260. years, 'tis clear, we must understand that little time in a prophetical and compendious sense, for three years and a half.

That which is essential here, and which the rashness of men hath not been able to take away, is, that the ten Kings were to receive their power together with the Beast, that is to say, at the same time. Whethey it be for a short, or a long one; 'tis still certain, that this Oracle plainly teaches us, that we must seek for the birth of the Antichristian Empire in the time when we find ten Kingdoms arise from the dismembred Roman Empire. We must therefore see, when that was thus dismembred.

The greatest part of men make the Roman Em­pire [Page 53]to subsist till the year 475, under certain petty Kings, that retained the name of Roman Emperors; because they did yet possess the City of Rome from Valentinian the third to Augustulus. But the truth of it is, that the Roman Empire was parcelled out, and rent in pieces, and en­tirely destroyed immediately after the death of this Valentinian, who was killed by Maximus. Genseric King of the Vandals comes from Africk, being called in by the Empress Eudoxia to revenge the death of her husband. He takes Rome, carries away all the riches, precious things, and rarities of it. They spent fifteen whole days in spoiling it of its treasures. Genseric transported them into Africa together with the Empress, her daugh­ters, and the principal men of Rome. Just in the same manner as Nebuchadnezzar carried away the vessels of the Temple, and led the flower of the people into captivity. 'Tis assuredly from this very time, that we must compute the entire ruin of the Empire of the City of Rome, though it had still a shadow of a Kingdom, under the images of Emperours, that lasted about twenty years. Jeremy reckons 70 years for the captivity of Baby­lon. Yet it is certain, the from the last ruin of Jerusalem till the return, there were not sixty years. But the Prophet counts upon Jerusalem as destroy­ed, and its Kingdom as entirely ruined from Jehoja­kim's time, under whom in truth was the first transportation of the people: And since whose time, the Kingdom of Judah under Zedekiah, was but a shadow of that of his Predecessors, because he was the Chaldaeans vassal. On this account, I say, God reckons it for nothing. By the like reason, we must reckon for nothing those petty Kings of Rome, who having as it were nothing [Page 54]more than the City of that name, retained how­ever the name of Roman Emperors to Augustu­lus's time.

We must reckon the dismem­bring of the Roman Em­pire into ten King­doms from the death of Valenti­nian the third.Then therefore from the wrecks of the Roman Empire were formed.

  • 1. The Kingdom of the Britains in Britanny.
  • 2. Of the Saxons.
  • 3. Of the Franks.
  • 4. Of the Burgundians in the Gauls.
  • 5. Of the Visigoths in the South of Gaul and in Spain.
  • 6. Of the Sueves in Gallicia and Portu­gal.
  • 7. Of the Vandals, first in Spain, and then in Africa.
  • 8. Of the Allemans in Germany.
  • 9. Of the Ostrogoths in Pannonia.
  • 10. Of the Greeks in the East.

They took their power with the Beast, that is to say, with Antichristianism; therefore Antichristianism received its birth and power with the ten Kings. That is its Epocha, or Date.

According to which, we shall place the future fall of the Antichristian Empire in the beginning of the 18 th Age. I believe it would be very diffi­cult, to set down precisely the very year. For God doth not so exactly observe Chronology in his Prophecies. A few years more or less, signify nothing. However one may say, that according to all appearance, it must happen between 1710, and 1715.

The con­course of four Cha­racters make the Epocha of the birth of the An­tichristian Empire.'Tis, I say, the concourse of these four Characters, that must conduct us to find out the beginning of the 1260 years of Antichristianism.

  • 1. The birth of Idolatry.
  • 2. The birth of Pride and Tyranny.
  • 3. The progress of corruption of manners.
  • 4. The division of the Roman Empire into ten parts.

Till these four Characters meet together, we cannot be­gin the computation of the 1260 years. Therefore I do not reckon them from the year 430, though that be an Epocha that is notable enough, having [Page 55]its original in the destruction of the Temple of Jerusalem. According to which, the accomplish­ment of the 1260 years would fall on the year 1690, four years hence. I reckon them not from thence, I say, because in the year 430, the Roman Empire was not yet entirely dismembred.

Withal it appears not, that then things were ripe for so great an event. We must not imagine, that the Empire of Antichrist and of Idolatry, will fall and be destroy'd in four or five years. He will have some partisans remaining a long time before he shall be entirely brought to nought.

Antichri­stianism was born by degrees; it also falls by degrees.See one thing, that must be well observed. 'Tis this, that though we do not begin the 360 years of the Churches purity, at the first year of I. Christ as we might have done, to end them in the 60 th year of the fourth age, according to which the Em­pire of Pride and Idolatry should have ended in the year 1620, 65 years ago; nevertheless, as su­perstition and tyranny began to be establisht in the middle of the fourth Age, a hundred years or there­abouts, before the point which God marks out for the birth of Antichristianism; in like manner a hundred years before the entire destruction of this Antichristianism, the tyranny and superstition of the Papism sensibly grow less and less, and are visi­bly falling.

Antichri­stianism is tending to its last ruin since the year 1620.Counting the first original of superstition from the year of our Lord 360, and reckoning after this the 1260 years of its reign, it falls as we have seen, on the year 1620. At which time Idolatry and tyran­ny must begin to fall, as they did begin to appear in the 360 th year of our Lord. And indeed it is cer­tain, that since that time, Images, and Saints have extremely lost their credit. And since the year 1620, we shall find more persons among the [Page 56] Papists themselves, that have discredited these false worships, than we shall find in all the fore-going Ages.

From that very time the power, of the Pope is visibly diminisht in France.The Tyranny of the Pope also since that time hath suffer'd a visible decay. In the past age, the Popes had pretty well recover'd that blow, which the Council of Constance, and the reformation of Lu­ther and Zwinglius had given them. Iulius the se­cond, and Leo the tenth, assembled the last Lateran Council, which abrogated all that had been done against their Authority. The Council of Trent in­deed did not pronounce the superiority of Popes above Councils, and the Temporality of Kings; but it left them in a full and entire possession of their pretended Rites, without so much as touching of them. Yea, it did confirm them, if not by its de­crees, at least by its practice, in submitting all its Canons to the Pope, in declaring they had no design to diminish the authority of the Holy See, and de­manding from thence the confirmation of their de­crees. In truth, the Popes remained in possession of that superiority, and of that power, as well over Councils as Kings. The deposed since the Council of Trent, the Kings Henry the third, and Henry the fourth of France. They caused these two Henries to be assassinated; and also during the minority of Lewis the XIII. the Pulpits and assemblies rung with nothing but the Soveraign power of the Pope over Soveraigns, and the power they have to de­pose them. In the States in the year 1616. The Clergy of France had the insolence to maintain this Doctrine so prejudicial to the authority of Kings, by the mouth of Cardinal Perron. Edm. Richer, a Doctor of the Sorbon, in the year 1611. made a Book with this title, De Ecclesiasticâ & Politicâ Po­testate, which was the Epitomy of that which we [Page 57]have at this day under the title of Apologia pro Jo­hanne Gersono. Therein he proved the superiori­ty of the Council above the Pope, and the indepen­dance of Kings. The Author was deprived of the dignity of Syndic of the Sorbon, and of his benefi­ces. His Book was censured by two Provincial Councils held in the year 1612, one at Paris, the other at Aix, and was confuted by D. du Val.

But since the year 1620, Richer is advanced again to the throne, the power of the Pope hath been al­ways diminisht. And at this day, 'tis in so great a declension, that it will never more rise up. So that Antichristianism falls precisely by the same degrees, by which it rose. It was a hundred years a budding before it was blown; it shall be a hundred years de­clining, before it shall be entirely overthrown. It had its first beginnings in the year 360. Its great declen­sion began precisely 1260 years after. It was born about the year 450. It shall dye about the year 1710, just 1260 years after its birth. This may happen sooner; for the Roman Empire even under Valenti­nian, whom I reckon for the last of the Roman Em­perors, was very much dismembred. But I do not see that it can go much further, unless it may be to 1714, reckoning the 1260 years after the death of Valentinian.

This, I profess, doth not seem to me to be alto­gether a simple conjecture, by reason of two passages so express. He that doth let, or possess, will let, or possess, till he be taken out of the way, and then shall that wicked one be revealed. Yhe ten horns are ten Kings, which have received no Kingdome as yet; but receive power as Kings one hour with the Beast. But that which I shall now add, is a conjecture to which men may give such entertainment as they please.

[Page 58] 'Tis a consequent from what we have said of Antiochus Epiphanes, and the duration of the per­secution, to which the Prophet assigns four times. 2300 mornings and evenings, that is to say, 1150 days. Three years and a half, that is to say 1260 days. 1290 days, and 1335 days. We have said, that the number of 1260 days, is that of the time of the du­ration of the prophanation of the Sanctuary, till the time that Judas Macchabaeus having taken out of the Temple the Idol of Jupiter Olympius, began the cleansing of the Sanctuary; that he was a month in taking away all the impurities; wherefore Da­niel after the number of 1260 days, adds 30 there­unto, and saith, that it shall be for 1290 days. Lastly, we have supposed, that Judas Macchabaeus spent 45 other days in preparing all things for the dedica­tion of the Temple.

The order in which the enrite restoration of the Church must be ef­fected.That the type may answer the truth, if the Empire of the Papism must fall, and be abolisht about the year 1710, we may believe the Church shall not be perfectly reformed and cleansed for all that. It may be, that all Christians, although they agree to chase away Idolatry, and beat down Tyranny, yet they will not agree in every thing. So that I suppose 30 years shall pass, for the reuniting all Christians in the same communion, and that this union shall be effected about the year 1740.

This reunion shall be a path-way for the calling the rest of the Pagan and infidel Nations, who are yet almost innumerable. For we must not hope, that Pagans and Infidels shall enter into the Church, while they see it divided. Into what part of it should they put themselves. It shall be the unani­mous consent of all Christians in one only Religion, that shall overcome the obstinacy of the enemies of Jesus Christ. To effect this reunion of all Chri­stians, [Page 59]no less than 30 years as I suppose, will be ne­cessary; and that was figured by the 30 days, which Macchabaeus employed in purifying the Temple of Jerusalem. After the purgation of the Temple, he spent 45 days to prepare the vessels for the dedica­tion. I suppose, that in like manner, when the re­union shall be effected, no less than 45 days, that is to say 45 years, will be requisite to run overall the Earth, and convert the Nations that are stran­gers to the Covenant, to prepare them for the last dedication. Add 45 to 1740, that will fall on the year 1785, in which shall come the glorious reign of I. Christ on the Earth, of which we shall speak after­wards. And 'tis in these 45 years, that the Jews shall be converted, and shall finish the conversion of the Infidel Nations; their obstinacy shall hold out to the end, and shall not be overcome but by an ex­traordinary event, and more extraordinary than the fall of Babel shall be.

The Em­pire of An­christ must be destroy­ed before J. Christ comes.There is no ground to believe, that the Kingdom of Jesus Christ shall come in the time that God shall employ in the destruction of the Antichristian Em­pire. For that Empire shall fall with noise, wars, troubles, effusion of blood. Now the Spirit of God is not in the wind that breaks the rocks; 'tis in the thin and gentle one. When Jesus Christ shall come, there must be a profound peace on the Earth. Nei­ther shall he come in the time wherein men shall endeavour the conversion of the Infidel Nations; for that shall be a time of contesting and disputings; those things must cease when Jesus Christ shall come.

A type of the time in which ima­ges were introdu­ced.The number of 2300 evenings and mornings, which make 1150 days, to me seems to signify pre­cisely the days in which the daily sacrifice was in­terrupted; an interruption that began not, till [Page 60]some months after the Sanctuary had began to be prophaned by impure sacrifices, added to the daily sacrifice that yet was continued. And even the Idol of Jupiter Olympius seems not to have been brought into the Temple, till two months after the cessation of the daily sacrifice. So that the introduction of the Idol, was not till six or seven months after the prophanation of the Temple. This seems to me to have a typical relation to that which happened in the Christian Church, by the introduction of the adoration of Images. They were brought into the Churches in the fifth Age; but we do not find, that Images were adored and served before the sixth Age, from the year 560 to the year 600. Now one may say, that then the abomination, the Idol of Jupiter Olympius was introduced into the Temple, and placed on the Altar; one may say, that then the daily sacrifice entirely ceased; whereas the Divine service had been only polluted by the invocation of Saints, it was entirely spoiled by the adoration of Images. Compute this cessation of the daily sacri­fice, that is to say, of the service of God, from the year 560, or thereabouts, add thereunto 1150 years of interruption by the adoration of Images, this will fall on the year 1710 or thereabouts, the time wherein Images shall be entirely abolisht with Popery.

Although Antichri­stianism be­gan in the fifth Age, all the Christians▪ of that time were not damned.See what I had to say, to confirm my notions about the time, in which I do believe that the 1260 years of the Antichristian Empire must begin and end. Without doubt, some Protestants, together with all the Papists, will judge that I ascend very high, and that in placing the birth of this Empire in the Popedom of Leo the first, I haye made Antichrists of many good Bishops of Rome, to Gregory the great, inclusively; and all the Christians since that time, [Page 61]the subjects of the Antichristian Empire. But they that make this objection, do not consider, that An­tichristianism is properly nothing but the corruption of Christianity; that all corruptions go gradually, and that the first degrees of a corruption are not mor­tal. There was Antichristianism mingled with the Christianity of the Christians of the fourth, fifth, and sixth Age; but it doth not follow, that this An­tichristianism did from the beginning ruin the salva­tion of those that did partake of it. When the Antichristian corruption was come to its full, and became mortal, then God by his mercy and the means that are known to him, shewed grace to the Elect that were in Babylon, so that they did not participate of her mortal idolatries. The good Bi­shops of Rome in the fifth and sixth age, were no more Antichrist, than the Christians then were An­tichristian; and if God did tolerate the first begin­nings of Antichristianism in the faithfull people; he may also as well have born it in the Bishops. Before Boniface the third, Successor of Gregory the Great, no Pope called himself Bishop of Bishops, or Ʋniversal Bishop; and so till that time the Bishops of Rome were not Antichrists perfected, they were only Antichrists begun.

Degrees of the en­crease of the papal Tyranny.'Tis known, this papal Tyranny had its degrees since Leo the first, that sate in that See in the year 450, to Gregory the Great, the Bishops of Rome en­deavoured to arrogate to themselves a superiority over the Universal Church; but yet however with­out desiring to be called Oecumenical Bishops. Af­ter Gregory the first, to Gregory the seventh, the Popes called themselves Ʋniversal Bishops, but without styling themselves Soveraigns, and Masters of Kings and Kingdoms. This Gregory was the first, that endeavoured to depose Emperors and Kings. This [Page 62]is Antichrist perfected. Those also that did not know him when he was yet in his first periods, did know him when he arrived to this. We have many testimonies of the German Bishops of that time, who profess that this Gregory the seventh and his succes­sors were Antichrist.

CHAP. VI.

The circumstances of the fall of Antichrist re-establisht in their order. An explication of the fifteenth Chapter. Principles for the right understanding the sixteenth Chapter. Divers interpretations given of it, and their visible faults.

AFter having seen the time in which the fall and last ruin of the Antichristian Empire must happen, 'tis time to see the circumstances of that fall; and I am very well satisfied, that therein we shall find what will confirm that which we have affirmed, touching the approaching end of An­tichristianism. I pretend to improve my conjecture to a kind of demonstration, by the full agreement there is between my hypotheses and the Prophecies. The circumstances of the fall of the Antichristian Empire are to be found in the 11, 14, 15, 16, 17, 18, and 19 th Chapters. 'Tis certainly that part of the Revelation that hath been least understood; I mean, as to what respects the circumstances of the ruin of the Antichristian Empire. For as for the Characters of that Empire, which are also contain'd in those Chapters, they have been well enough ap­prehended. But as to the fall of that Empire, the [Page 63] time and progress of that fall, God would not let men hitherto be so happy in their conjectures. I hope, that in what I shall now say, something shall be met with, that shall much more bear upon it the Characters of truth.

Divers circum­stances of the fall of Antichrist, which the H. Spirit hath not pleased to put into one vision.The H. Spirit's so often repeating the prophecy of the fall of Babylon, and the ruin of its Empire, is not only to give us a perfect certainty of the event, 'tis principally to mark out unto us that fall by di­vers circumstances. But it hath not pleased God to give us all these circumstances in one vision, that so the Prophecy might not be too plain. For it is not at all the intention of God, to inform us clearly of things to come, with respect to their circum­stances. But only as to the substance of the thing. The fall of the Antichristian Empire, is the sub­stance, that which is necessary to support the hopes of the Church. Hence it is, that there is no ob­security in the prophecy, with respect to this; no more then there was in the Prophecies concerning the Messiah, with respect to the substance of it, and the certainty of his coming; but there was much as to the circumstances of that coming. Therefore, God hath misplaced the circum­stances in the visions, that they might be obscure, because God was willing, that the circumstances of the fall of the Kingdom of Antichrist should be obscure; he hath for this reason divided them into several visions. And for the same reason (that is, that he might put a venerable veyle upon that, which he was not willing that we should know be­fore the time.) He hath not placed the circum­stances exactly, according to the order of their co­ming to pass. The vision which marches fore-most, contains things which ought not to come to pass till afterward: and the visions which follow, con­tain things which ought to come to pass before. Therefore that we may place these adorable obscuri­ties [Page 64]in such a Light, as is necessary to pierce into them; we must bring things into their natural or­der, and explain the visions, according to the order of those events which they fore-tell. In doing this, we will begin with the 16 th Chapter of the Revela­tion, which contains the admirable vision of the seven viols, which are the seven periods, through which the Antichristian Empire ought to pass to come to its fall.

God does ordinarily prepare for greater vi­sions by lesser.The fifteenth Chapter is nothing but a prepara­tion for the vision of the sixteenth. Where are the seven last plagues (as the twelve first verses of the 14 th, are nothing but a preparation unto the vision of the harvest and vintage,) which is very evident from the beginning of the 15 th Chapter, which is, And I saw another sign in Heaven great and mar­vellous, seven Angels having the seven last plagues. As a preparation unto the vision of these seven last plagues, God does make the Prophet see a sea of glass, or of chrystal mingled with fire, that is, a sea where ice and fire are mingled: and them that had gotten the victory over the beast, and over his Image; that is, them that had escaped his corrupti­on and idolatry; stand upon the sea of glass, or of ice, and they sung the song of Moses, and the song of the Lamb; Great and marvellous are thy works. It is clear, A lively Image of those who escape the corruption of Popery, & its perse­cutions. that the Prophet does make an allusion unto the passage through the red Sea, and unto the Children of Israel, who being got upon the shore of that Sea, sung the song which Moses compo­sed for them. The Sea of glass mingled with fire, answers to the red sea; they who had gotten the vi­ctory over the Beast; answer to the Israelites, who had overcome the Egyptians. Egypt, out of which the Israelites marcht, answers to this Antichristian Empire, out of which the Elect do escape. There­fore [Page 65]as the red sea, and its waves were the danger out of which the Israelites coming out of Egypt were deliver'd; so this sea of glass mingled with fire, re­presents the evils which the Faithful who leave Babylon do escape. These evils are called a sea, on the account of their greatness and bitterness; my breach is great like the sea, said Jeremy: they are called a sea of glass, or a sea of ice, because of their hardness. 'Tis more easy to escape out of a sea of water, because the liquidity of waters does make it possible to swim through them: but if a sea was glass or ice, it would be impossible to get out of it. There is also fire mingled with glass, to represent the burning, and extream dolours of those evils. Fire and Ice are two extreams in evil; yet they are joyn'd in the description of the cala­mities of the Church, though they seem inconsi­stent: if it be a sea of ice, there cannot be fire there; and if there be fire, how can it subsist with ice? This is to express, that the calamities of the Church are extream, and that they include all kinds of evils: There is Ice, that is Irreligion, a privation of the Fire of Piety: There is fire through the cruelty of persecutions. 'Tis for this, that the Spirit used the term glass instead of ice; to signi­fy that it should be a frozen sea, which should sub­sist with fire. I know not what they had in their thoughts, who have said, that this sea of glass sig­nified the Church. The Israelites who are esca­ped out of the spiritual Egypt, are represented up­on the sea of glass, that is, upon its shore, and as those who come out of the water. In the style of the holy language, upon the river, upon the sea, is, upon the shore of the river, and upon the shore of the sea.

After this come out of the Temple, which is [Page 66]in Heaven, the seven Angels appointed to pour out the seven vials of the wrath of God. They are clothed in white, v. 6. to denote their purity; they had their loins girt, after the fashion of the an­cients, who girt themselves, when they made them­selves ready for a combate, or any other difficult work. v. 7. One of the four beasts gives to each of them one viol, a bottle out of which we pour into a cup. This Figure of speaking is common, we pour out of a viol into a cup. Now a Cup in the figurative and Prophetick style, signifies the judgements of God, in allusion unto that stupifying cup, which was given to Criminals condemned to dye, that they might be less sensible of the pain of their pu­nishment. Or rather, which I judge more pro­bable, God in this vision makes an allusion to hour-glasses, in which water did run out, to mark the hours and duration of time; as now adays this is done by the running of sand. And this later expli­cation is to be preferr'd; because by this, we shall more easily distinguish the Periods, from the judge­ments which are executed during those periods. Viols, or hour-glasses, are appointed to measure pe­riods and times, and the plagues naturally signify, the judgements of God upon men. For these seven viols signify seven Periods of time, which God designed to run out (during seven or eight Cen­turies) leasurely, as water and sand run out in hour-glasses.

The Temple was fill'd with smoke from the Glory of God, v. 8. and from his power, and no man was able to en­ter into the Temple, till the seven plagues were full­fill'd. 'Tis a manifest allusion, to that which hap­pen'd in the Tabernacle, when it was dedicated by Moses; and in the Temple when it was dedica­ted by Solomon, such a cloud and smoke did at that [Page 67]time fill the Temple, that Moses could not enter into it, nor the Priests were able to stand there. Both here and there, this signifies the extraordina­ry presence of God; there, for the consecration of the Tabernacle and Temple; here, for the accom­plishing his decrees, and the executing of his judge­ments: I do not believe, that we ought to search after any other mysteries here.

After this begins the 16 th Chapter, Ch. 16. and the visi­on of the viols; it is one of the most august and ex­cellent visions in the whole Book, but withal the least understood. Till now, nothing hath been understood of the sense of the 16th Chapter of the Revel. which is the Key of the fall of- Anti­christ. I am fully perswaded, that Inter­preters have understood nothing of the meaning of this Chapter; Gods knows whether we shall be more happy, if we are mistaken, as others are, this must be charged on us: if we light upon the truth, this must be ascribed to God. But I am perswaded, that God hath heard me in this thing, and hath an­swer'd the very ardent desire, which I have had, to pierce into these profound mysteries, to the end, that I might descry the deliverance of his Church. There cannot be a greater mistake, then that of some modern Interpreters, who make these seven plagues to be poured out, during seven ages, either of the Church in general, or of the Christian Church in particular.

All that others seem to have understood as to this Chapter, is, that it contains the History of seven degrees, or seven periods, through which the Anti­christian Kingdom ought to pass before its fall; every period containing dismal judgements of God, which are to afflict the Empire of the Beast. This carries such evidence along with it, that it is al­most impossible not to see it; but yet, this hath been seen very confusedly, and the application which hath been made, hath been very unhappy. [Page 68]Now since others have understood nothing of the sense of this Chapter, we must not wonder that they have said nothing pertinently concerning the fall of the Antichristian Empire, & concerning the time in which it must come to pass: for here is the Key of all, this is a compleat History or its ca­lamities. 'Tis the most important Chapter of all, and from which we may learn the time of the ruin of popery. If these plagues are not yet pour'd out, if they are all yet to come, as Monsieur de Lau­nay asserts, we are then indeed a great way behind, and very far from the end of our reckoning; We must yet tarry many ages. Those that are more liberal and judicious, do allow us two or three viols already run out, but they will have that four or five are yet to come. I admire that the pier­cing Joseph Mede should entertain this opinion: if he was now alive, one might convince him, that this cannot agree with the other Principles, which he hath laid down with so much exactness, and depth of judgement. As to my self, I assert, that the seven plagues are already past, and hope to prove it with all that evidence which can be gi­ven to explications of Prophecies, about which it is very difficult to frame demonstrations. And 'tis from hence, that I intend to draw my strongest proof, wherewith to sustain my general hypothesis, That the Empire of Popery is just come to its end. We shall see such an admirable agreement, be­tween the events and the Prophecies explain'd, that shall abundantly convince, that what I am about to say, is not simple conjecture: But we must not pass judgement upon one piece, we must see the whole.

Now that I may assist my Readers the more easi­ly, to comprehend the true sense of the seven viols, [Page 69]and the seven plagues, because upon them de­pends our whole Systeme of the approaching Fall of the Antichristian Empire, I intend to do two things. The first is, to lay down certain Princi­ples, which must serve us as guides. The second is, to do that very briefly, which I have omitted in other places. I mean, to relate the various Inter­pretations of Divines. For that which they have said, is so far from the likeness of Truth, that it may be opposing my Commentaries and theirs easi­ly be seen, who hath hit upon the truth.

Principles for the un­derstand­ing the 7. viols, in the 16th Chap. of the Revel. 1. Princi­ple. The 7 viols are 7 judgements of God up­on the Kingdom of Anti­christ.The Principles are there:

1. The pouring out of the viols, and the several plagues, which follow upon their effusion, do cer­tainly signify the judgements of God upon the King­dom of Antichrist: But we must not imagine that they are as so many steps, which sensibly carry it to its ruin. God does afflict Common-wealths by Pestilence, Famines, and Wars; and yet they do not perish by these calamities. They continue a long time under them, and sometimes do regain their former lustre after them. This principle must be carefully minded, because all other Interpreters have been mistaken; either through their not at­tending to it, or their not due understanding of it. This they have understood, that we ought not to place the beginning of the pouring out of the viols, untill after that we see the Empire of Popery sensi­bly to fall. Hence some have not placed their be­ginning, till after the preaching of Luther.

2. Princi­ple, These 7 viols sig­nify 7 pe­riods of time.2. The second Principle, That these seven viols do certainly signify seven periods of time, which ought to be distinguisht one from another. As the seven Seals and seven Trumpets in the preceding Chap­ters did signify seven periods, which succeeded one to another the figurative expression of viols, [Page 70]borrowed from hour-glasses, which measured time, signifies this thing more naturally then the Seals and Trumpets. And this again is a Principle, which other Interpreters have not at all regarded, whence it is that they confound the viols, and make either all, or almost all of them, to be poured out in the same Period.

3. Princi­ple, The viol does differ from the plague.3. The third Principle, That to every Period or viol, a plague is annexed; but we must distin­guish between the viol and the plague. The viol signifies the period of time, the plague signifies the judgement of God, which falls out during the pe­riod. 'Tis true, that the plagues are not alwayes restrained unto the duration of the viol, or of the Period marked by the viol, but sometimes do reach both before and after it; the reason of which we will give hereafter. This again is a Principle which hath not at all been taken notice of: the viols and plagues have been confounded by Inter­preters, as if they were one and the same thing, and almost all of them have been placed in the same time.

4. Princi­ple, No­thing but evil is de­noted by the viols, never any good.4. The fourth Principle, That all that is denoted and signified by these viols, is evil to be inflicted on the Antichristian Kingdom: So that nothing but Judgements can be found in them. But it must be considered, that these Judgements do fall some­times upon the head of the Antichristian King­dom alone, and sometimes upon the body alone, and sometimes upon both together. And we must not imagine, that all those plagues do denote evil or mischief unto Antichrist, i. e. the head of the Antichristian Kingdom: This again is a Principle, which hath not been minded; for men have imagi­ned, that every one of these seven viols, must be fa­tal to the power of the Beast.

[Page 71] 5 Princi­ple, The Antichristi­an Empire is repre­sented un­der an Em­blem of the systeme of the World.5. The fifth Principle, That the Antichristian Kingdom is here represented under a figure drawn from the Systeme of the World: Hence it is, that mention is made of the Earth, of the Sea, of Rivers, of the Sun. The Earth is the entire Globe, composed of Land and Water, and this signifies the whole mass of the Antichristian World, both the head and the members. The Sea and the Rivers, signify the people, according to the constant style of the Prophets. But the people distinguisht from their head and soveraign, the Sun denotes the soveraign of this Kingdom, as will be made out clearly in the sequel. All these Principles in my judgement are clear, and whoever will examine them well by the Text, and the Commentaries an­nexed, will not doubt of their truth. Let us see how ill the modern Interpreters have followed them.

Seven In­terpretati­ons of the first plague.The first Plague is, a noysom and grievous sore upon the men that had the mark of the Beast.

  • 1. Forbes understands by this, the filthiness of the Clergy, their pride, covetousness, and other vices: but he does not restrain this to any period; affirm­ing, that this corruption is to be considered, as ta­king in, or reaching unto the whole duration of the Antichristian Empire.
  • 2. Cocceius under­stands this of the schisms, and divisions, and di­sputes, which have been and still continue in the Popedom: Instances disputes about Images; about the single life of the Clergy; about Investitures; the several schisms of Popes; the grand schisme of the West; the disputes between the Scotists and Tho­mists; the quarrels about the Authority of the Pope: So that according to him, this plague hath lasted near a thousand years, i. e. ever since the contentions betwixt the Iconoclasts and the Icono­latres, [Page 72]or Patrons of Image-worship untill our times. It is not possible that a man should be more mistaken then this Author; and I wonder, that an Author, who had so much studied Prophecies, should not perceive that the viols signify here Pe­riods, and different times, and consequently, that we must not make run the same plague to all these times: Besides, there is no exactness in this con­ception, nor any agreement between divisions, and a noysome sore.
  • 3. Joseph Mede, takes this noy­some sore to be the fury and rage, with which the papists were seised upon the preaching of the Wal­denses.
  • 4. Dr. More follows him in this, as almost in all other things.
  • 5. De Launay also, will have it to be that vexation of Spirit, which the subjects of Antichrist must feel, when they shall see his compleat ruin.
  • 6. Testard is of the same opi­nion.
  • 7. James Durrham, a Scotish Minister at Glascow asserts, that the Earth in this first plague is the Authority of the Pope; and that this noy­some sore signifies the diminution which that Au­thority hath suffer'd by the Reformation.

Seven In­terpreta­tions of the second plague.The second Plague is, The sea turned into blood, and the fishes dying in the sea. One would think that Authors have with earnestness strove, who should keep farthest from the very likeness of truth in this matter.

  • 1. According to Forbes, this sea turned into blood is the universal reproach, under which the worship of Popery is fallen, together with its doctrines; for instance, its worship of Images, its Purgatory, its sacrifice of the Mass, &c. Behold, what an agreement there is between this, and a sea of blood.
  • 2. Cocceius asserts, that this sea signi­fies the reduction of the Lombards, Hungarians, Poles, Bohemians, Vandals, Goths, Danes, Saxons, Franks, &c. in a word, of all the Western nations; [Page 73]unto the obedience of the Church of Rome. But besides, that in this there is no shadow of resem­blance between the Prophetick Emblem, and that which is pretended to be signified by it; this con­tradicts the evident Principle, that these plagues never signify good to the Antichristian Empire: The reduction of so many Nations under the obe­dience of the Pope, is the greatest advantage that hath happened to the Antichristian Kingdom.
  • 3. According to Mede, it is the popish sea, slain and turn'd into blood by the Reformation, which was done in the last Age.
  • 4. According to De Launay, it is the government of soveraign Princes allied with the Pope, which shall become tyrannical and odious to their subjects.
  • 5. Testard thinks that it signifies, that many States shall withdraw them­selves from the jurisdiction of the Pope, so that this domination shall become like a bloody car­kass, which putrifies the waters.
  • 6. According to Durrham, the waters are Ecclesiastical constituti­ons, decrees, Canons, worship, Mass, &c. And that the viol shall make all these become deadly to those who use them.
  • 7. Lastly, in the judgement of Dr. More, the fishes here signify men, and the sense is, that men shall withdraw themselves from the dominion of the Pope, so that no more any men shall be found under that dominion.

Interpreta­tion of the third plague.The third Plague is, The Rivers turned into blood.

  • 1. According to Forbes, these are the Do­ctors, Bishops, and Priests of the Church of Rome, which must become stinking unto the people, even as Rivers of blood.
  • 2. According to Cocceius, this signifies the wars and divisions, which have spilt so much blood among Christian Princes, since the time of the Waldenses and Albigenses.
  • 3. Accord­ing to Mede, the Rivers are the Emissaries, Agents, [Page 72] [...] [Page 73] [...] [Page 74]and Protectors of popery, whose turn shall come to suffer the deaths and torments, which they had cau­sed the faithful to suffer; which he says came to pass in England in the reign of Queen Elizabeth.
  • 4. According to de Launay, this is the Doctrine of popery, that shall become odious to all its fol­lowers.
  • 5. Testard follows the Interpretation of Mede.
  • 6. Durrham does the like.
  • 7. And so does Dr. More.

Interpre­tations of the fourth plague.The fourth Plague is, The Sun, whose heat and scorching beams do burn men.

  • 1. According to Forbes, this is the Light of the Gospel, which is renewed, and doubled by the Reformation, and which fills the Papists with despair.
  • 2. Cocceius saith almost the same thing, that the Sun is Jesus Christ, the beams are his efficacy and light, which destroys the superstitions of popery by discovering them.
  • 3. Mede thinks that the Sun in this fourth Plague is the Emperor, or some other great Poten­tate, who shall abandon popery and torment it.
  • 4. De Launay judges, that the Sun is the Pope, (and this is the only thing in which he hath guessed right) and that the burning caused by the Sun, signifies that remorse of Conscience, which Papists subjects of the Pope will feel.
  • 5. Testard, who every where follows Mede, does leave him here and fol­lows Forbes.
  • 6. Durrham follows Mede.
  • 7. And Dr. More is of the opinion of Forbes and Coc­ceius.

Interpre­tations of the fifth plague.The fifth Plague falls upon the seat of the Beast, which is darkned by it.

  • 1. According to Forbes, this is the diminution of credit and authority, which happened to popery by the Reformation.
  • 2. According to Cocceius, the throne of the Beast signifies a multitude of Nations, upon whom the Pope did sit, and this throne was overturn'd by the [Page 75] Council of Trent, which by its excommunicati­ons hath seperated a multitude of Nations from the See of Rome.
  • 3. According to Joseph Mede, this signifies, that the City of Rome shall be utterly de­stroy'd a considerable time before popery be com­pleatly ruin'd.
  • 4. This is also the opinion of de Launay.
  • 5. Testard hath followed them both.
  • 6. And Durrham likewise.
  • 7. Dr. More saith, that the plague which falls upon the seat of the Beast, and darkens it, is the discovery of the falshood of the pretended infallibility of the Pope.

Interpreta­tions of the sixth plague.The sixth Plague falls upon Euphrates, whose waters are dryed up, that a way may be open'd to the Kings of the East.

  • 1. According to Forbes, Euphra­tes signifies the Papal power and domination; the Kings of the East are Turks and Jews: this Papal domination is an obstacle to the conversion of these Kings of the East; when it shall be abolisht that which is signified by the drying up of the River Euphrates, the Turks and Jews shall be converted.
  • 2. According to Cocceius, Euphrates signifies also the power of the new Babylon. This Euphrates (saith he) this Roman power, hath been much weakned in this present age by the wars, which have happened between the Spaniards, the French, the Germans, the Hollanders. The Kings of the East are the Turks, which must come; but he knows not how far they must come.
  • 3. According to Joseph Mede, Euphrates dryed up, signifies the ruin of the Mahometans; and the Kings of the East who shall come, are the Jews, who shall be conver­ted.
  • 4. De Launay, says almost the same thing; save that by the Kings of the East who shall come, he un­derstands all the Nations which are on the other side of the Bosphorus, who shall be converted to the Faith.
  • 5. Testard exactly follows the conjecture [Page 76]of Ioseph Mede.
  • 6. Iames Durrham does not much differ.
  • 7. And Dr. More conjectures, that here is signified the conjunction of the Turks and Iews, as well as their conversion. They all agree in in­terpreting, the three unclean spirits like unto Frogs, to be the Agents and Ambassadors of the Pope, or Monks.

Interpreta­tions of the seventh plague.The seventh viol falls upon the air, and the plague consists in thunders, lightnings, earthquakes, & the division of the City into three parts.

  • 1. Forbes ex­plains this to be the total ruin of popery, but knows not what to make of the division of the City into three parts.
  • 2. Cocceius applies this to the wars, which have happen'd in this Age in England, Scot­land, to the massacre in Ireland, to the death of King Charles I. to the War between the Hollan­ders and Spaniards; He confesseth also, that he knows not what the division of the City into three parts means: by the City he understands the true Church.
  • 3. Mede also explains all this, to be the final destruction of popery: but saith nothing of the division of the City into three parts.
  • 4. De Lau­nay understands it after the same manner; he says, that the three parts of the City have relation to the three great judgements, by which God will destroy the Antichristian Empire.
  • 5. Testard fol­lows Mede, and knows no more then he the mean­ing of the division of the City into three parts.
  • 6. According to James Durrham, this Plague com­prehends all the calamities which must happen from the fall of Antichrist, unto the end of the world: the division of the City into three parts in his judgement, means nothing else but the total subversion of popery.
  • 7. Lastly, Dr. More agree­ing with the others, that this Plague comprizeth the total ruin of popery, adds that the division of the [Page 77]City into three parts, alludes to the three grand Parties that divide the world, viz. the Infidels, the Antichristians, and the Protestants: this divi­sion indeed, is not an effect of the seventh plague; but is (saith he) ascribed to it, for the adorning of the Prophecy; but 'tis a sign of no deep thinking to make such conjectures.

General defects of all these Interpreta­tions.I will not spend time to lay open the weaknesses of these Interpretations: they are so apparent, that the dimmest eye may discern them. Onely you may please to remarque these general faults or de­fects in them.

  • 1. They confound the viols with the plagues.
  • 2. They do not divide the times of these plagues by periods; but for the most part heap one upon another.
  • 3. They observe not any Chrono­logy, or order of History.
  • 4. They make not a Sy­stem of events.
  • 5. They observe not to set down the resemblance between the Prophetick represen­tations and Historical events: For example, what resemblance is there between a Sea and the popish worship; between Rivers and Doctors, or Bishops? If in some places they have laid down a resem­blance between the Emblemes which the Prophet uses, and the things to which they have applyed them. This is by meer chance, this appears, be­cause this resemblance is onely to be found in some places, not in all.
  • 6. They have this common fault, that they pass over several things, without explaining, for instance, the division of the City into three parts. Let this be carefully observed, that we shall give such an explication, in which not one of these faults can be found; but there will be a Sy­stem of events well set together: there will be a distinction between the viol and the plague, and the plagues will follow one another, as well as the pe­riods: there will be a perfect resemblance, between [Page 78]the Prophetick Emblems and the Events.

Lastly, there will not be so much as one article in the Pro­phecy, of which we have not found the compleat fulfilling in the Events recorded by history.

CHAP. VII.

An explication of the three first VIOLS, and the three first PLAGUES.

AS to the five first plagues, I continue to have the same thoughts, which I proposed in my prejudies against popery: Part 1. Ch. 8. nothing remains, but to confirm and illustrate them. The Text is thus:

Chap. 16. v. 1. And I heard a great voyce out of the Temple, saying to the seven Angels, Go your ways, and pour out the viols of the wrath of God upon the earth.

v. 2. And the first went, and pour'd out his viol upon the earth, and there fell a noysom and grievous sore upon the men which had the mark of the beast, and upon them which worshipt his Image.

The Em­blems are here bor-a rowed from the plagues of Egypt.It is clear enough, that God makes here an allu­sion to the plagues of Egypt: We have a little be­fore seen, that the Sea of glass, i. e. of ice mingled with fire, upon which those stood who were esca­ped out of the spiritual Egypt, had its allusion unto the red sea, upon whose shore the Israelites being got out of Egypt were found. In like manner, here the Prophet alludes to that pouder, which Moses cast into the air, and which falling down upon the Egyptians became swelling boyls. In the Greek there stands not in the first verse the general term plague, but an evil and wicked boyl; and this [Page 79]I interpret to be that dismal corruption, which seized on the Popedom, head and members, in the tenth Century; for there I place the beginning of these plagues, and they must not have a shorter space of time. Every plague takes up a period of more then a hundred years, so that eight hundred years are not too much for seven periods. When the Prophets divide times by periods, they are not wont to assign to each less then an age, or Cen­tury.

The first plague is the dismal corruption of the Popedom in the tenth Century.We must know then, that untill the 10 th Cen­tury, all things favoured the Antichristian Empire, whilst it was brought forth and grew up. 'Tis true, Rome (as also other Cities of Italy) did suffer in the fifth, sixth, and seventh Ages; by the ir­ruptions of the Goths and Vandals, by the Wars of Belisarius and Narses, during the reign of Justi­nian, by the Arms of the Lombards, who were call'd in by Narses. But these temporal Calami­ties were far from doing prejudice to the Anti­christian Empire; on the contrary, it grew and got strength by the ruins of the Roman Empire, and by the total abolition of the authority of the Greek Emperors in Italy. The Western Nations, insensibly grew passionate for the supremacy of the pretended seat of St. Peter; hommage was paid to him without contradiction, at least in spirituals, and also in temporals, the power of Popes was great and the Bishops of Rome, had made themselves formidable to the whole World. But the first step to their declining state was that astonishing cor­ruption, which the See of Rome fell into, and thereupon all the Provinces that had had depen­dence upon it. This corruption was so dismal, that the descriptions made of it by popish Authors themselves, do even at this day affright us. They [Page 80]call the tenth age, an iron and leaden age; an iron age, because of its hardness and barrenness; a lea­den one, Baron. ad an. 900. on the account of these deforming evils, which broke in like a deluge; and age of darkness, because of its ignorance. Two women, famous for their debauches, did make and depose Popes. For the space of 120 years, the Bishops of Rome were Murtherers, Poysoners, Adulterers, Sodomites, prophane Blasphemers, known and open Magicians: the corruption of the head diffused it self into all the members. The Author of Fasciculus Tem­porum informs us; that in many places men did not know so much as the Sacraments. The Priests Re­ligion was Astrology, Negromancy and Magick, and their life and excess of all sorts of abomina­tions. Baronius confesses, that things were come to that pass, that it was an opinion spread through the whole world, that the end of the world was at hand, because Antichrist was come.

An Ulcer very proper to repre­sent such a corruption.Now what resemblance can be more proper to represent such a corruption of manners, then a noysom sore, or ulcer, which is here given by Saint John? An ulcer does contain the Idea,

  • 1. Of a great corruption of the blood; for Apostems and Ulcers do always proceed from thence.
  • 2. Of a very great stink, offensive to the smell.
  • 3. Of a frightfull object to the sight.

Such was this corru­ption of manners, it proceeded from a deep cor­ruption of the inward parts of the heart and mind, it cast a very bad smell, which hath reacht even to us: it formed a most frightfull object, upon which the adorers of the Pope, and of the (so cal­led) holy seat, cannot even now adays reflect with­out horror and indignation. This plague fell up­on the Earth, i. e. upon the globe or whole mass of the Antichristian world. For the members and [Page 81]the head, the whole and the parts were cover'd over with this dismal corruption.

This cor­ruption was, and is 20 this day a terrible blow to Popery.And further, it cannot be express'd how great a plague, how sore a blow this See received from hence. For this gave occasion to the Emperors to meddle with the affairs of Rome and its Bishops. The Successors of Charlemaine, having let go this fair patrimony, kept themselves in Germany, du­ring which time the Popes got strength and made themselves Masters. But the excesses of the Court of Rome, obliged the Otho's Emperors of Germany to march into Italy, there they corrected and de­posed some Popes, and chose others to their mind. They revived the ancient right, which the Empe­rors had of confirming Popes after their election, which was a very sore mortification, of which they did not recover untill Gregory the VII. And be­sides, this corruption rendred the See of Rome con­temptible to all nations. In some Countries men took liberty to write very bitter invectives against it, some of which are come to our hands. This is a wound that bleeds even at this day, and affords us a very strong argument against the pretentions of infallibility and supremacy, challeng'd by the Church of Rome. For we will never cease to ob­ject, and very rationally, that God is too good and too wise, to suffer the Seat of his Vicar, and of an infallible Vicar, to be infected with so dismal a cor­ruption. These considerations let us see that none ought to object against us, that we make one of the plagues of the Antichristian Empire to be that corruption, which is one of its Characters. The same thing we shall see in the fourth plague, where we will make it appear, that the tyranny of the An­tichristian Kingdom, which is one of its Characters, is notwithstanding become one of its plagues. When [Page 82]these Characters are risen to an immoderate height, they become sensible, they discover Antichristia­nism, and by discovering it they destroy it; for its safety consists in being a mystery; it is a mystery of iniquity. This is the first plague, and the first pe­riod of Antichrists declining; this period lasted above a 150 years; for this corruption continued for a good space of the eleventh Age. The second and third plagues are thus set down.

v. 3. And the second Angel pour'd out his viol upon the sea, and it become as the blood of a dead man, and every living soul dyed in the sea.

v. 4. And the third Angel pour'd out his viol upon the rivers and fountains of waters, and they became blood.

Waters sig­nify peo­ple, the sea of blood the Croi­sadesObserve, that the sea and waters in Prophetick visions, signify people or nations; this is so well known, that it needs not to be proved. And suppo­sing that this Emblem is not common in other Prophets, it is most evidently so in St. John. Come, saith the Angel to him, Chap. 17. v. 15. I will shew thee the judge­ment of the great whore, which sits upon many wa­ters. The waters which thou sawest, where the whore sits, are peoples, and multitudes, and nations, and languages. The first viol was pour'd out upon the earth, i. e. upon the whole Globe; for earth contains both dry and moist. The corruption of manners was spread over the head and the members, over the papal Seat and all its subjects. But this second viol is pour'd only upon the waters, the sea and the rivers, i.e. upon the people of the Anti­christian Empire, or upon the different Nations, Tribes, and Languages (as the Spirit does express it) it falls not upon the Head and the Seat, on the contrary, it is the Seat of the Beast, which contri­butes to this Plague. The waters of the sea were [Page 83]turn'd into blood, and every living soul dyed. What more native and lively representation could have been made of the Rage of the Croisades. In all languages and in all sorts of style, a sea of blood, rivers of blood, streams of blood, signify a very great slaughter. Now the proper Character of the Croisades, is slaughter, murther, which falls not upon the head of the Antichristian Empire, but upon the people, all was there turn'd into blood. Never was there such a prodigious effu­sion of blood in the sea, i. e. among the peoples. In the first Croisade, there dyed more then two millions of men in three or four year. 'Tis evi­dent that God did lead these wretched creatures, as it were to the shambles, that they should find the punishment of their crimes: the took away so great a quantity of blood, that he might cure the Ulcers of Christendom. For that he might purge it of that vast rabble, he permitted the Devil to inspire them, either with such a sottish superstition, or an extra­vagant ambition; that they must go and deliver the holy Land, or go and conquer Kingdoms in the East. This plague lighted only on the sea, not at all on the dry land: upon the subjects of the Popedom, not at all upon the Popes. On the contrary, the Popes improved that evasion to greaten their pow­er, to plunder whole Countries, to make Generals of Armies, to act as soveraign Monarchs, and to lay a heavier yoke upon Kings: whom they order'd to march, and sent them as their slaves into the East, and during their absence plundred their Kingdoms.

We must not imagine that all the plagues laid down by St. John, must tend to the ruin of the See of Rome, or to the diminution of its power; for some are to light upon the head of that Empire, to crush [Page 84]it, others upon the people to punish them, because they worship the Beast: the plague of blood and slaughter is for the people.

This plague of the Croisades is divided into two plagues, because of its long duration, for it lasted 200 years, from the end of the eleventh Age, untill the end of the thirteenth. The third viol which makes the third plague, fell only upon rivers, i. e. upon lesser waters; because after a hundred years the fury abated, there was no more marching of the whole West unto the East, only that of some particular nations, as of the Freneh among others under the conduct of St. Lewis; and consequent­ly the effusion of blood was much less, there were only rivers of blood, whereas the former Croisades had made a sea. I shall add this explication which I have given, does exactly agree with the Genius and Emblems of the Prophets. The Prophet Ezec. 32.6. says to Egypt, I will water with thy blood the land wherein thou swimmest, even to the moun­tains. There must be no less then a sea of blood, to overflow a Countrey with blood, even to the tops of the mountains. The mountains shall be melted with their blood, saith Isaiah 34.3. there must be rivers of blood to do this.

v. 5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shall be, because thou hast judged thus:

v. 6. For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy.

There will not want some, who from these words will object and say, that untill this time there had been no persecution on the account of Religion, and that the Popedom had in no wise shed the blood of Saints of Prophets. To this I answer. First, [Page 85]'Tis not true, that during the time of the Croisa­des, Why God chargeth Antichri­stian Rome, with the blood which she had not yet shed. no blood had been shed on the account of Re­ligion; for it was exactly in the middle of the Croi­sades, that that horrible barbarity was used against the Waldenses and Albingenses. Innocent III. pu­blisht the fifth Croisade at the end of the twelfth Cen­tury, and at the same time gave sentence of death against the poor Albigenses. But that which is especially to be observed in this matter, is this, that those who make this objection, must make a stron­ger against those words of Jesus Christ, Luc. 11.50, 51. That the blood of all the Prophets, which was shed from the foundation of the world, may be required of this gene­ration. From the blood of Abel, &c. verily I say, it shall be required of this generation. What reason to require of the Jews, who lived in the times of Christ, the blood of Abel and other holy men, who were slain before the Flood? what reason to re­quire of them the righteous blood, shed before Abraham? Nay, what reason to require of them the blood of the Prophets slain by their fathers, since they disapproved the deeds of their fathers? Why, this is the reason, God when he executes judge­ment, ought to hear the cries of all the righteous blood that is shed; for these cryes make up but one voyce; and the race of murtherers makes up but one people, on which God will charge that blood. It matters not, that it was shed by the Pa­rents or the Children, before the one were born, or after the death of the others, this makes no diffe­rence; God looking upon this murthering race all in one body, will charge the whole upon the whole in the lump. Which evidently appears from that which God here speaks of this generation of Antichrist; they have shed the blood of Prophets, he saith not of Apostles, he goes back as far as the [Page 86]Prophets, and inflicts the punishment of the blood of the Prophets, slain so many ages before upon the Antichristian Empire. Rome hath always been a murthering City; the holy Apostles, Martyrs, Do­ctors, Confessors of the first ages of Christianity, were slain by its orders and in its Dominions. Mo­dern Rome, within the circuit of its Jurisdiction, hath shed an infinite quantity of holy and faithfull blood. The old and new Rome, in the account of God, and in the executing of his judgements, make up but one body, because God beholds the whole in one instant or point. He looks upon her as one murthering tyrant, as one race of manslayers. It matters not, that as to some particular persons, and some particular ages, she is not guilty of the blood of the Prophets; she is guilty as to her whole, in her beginning and her end: now the beginning and the end do involve the middle.

But it will be objected, Had not Rome Pagan been sufficiently punisht for the blood of Apostles and Maryrs, which she had shed? So many sack­ings and desolations as she had felt, did not they suffice? Must Antichristian Rome pay once more for that blood? I will object on the same grounds; Had not Jerusalem, the mutherer of the Prophets, suffer'd enough for her murthers, by that dismal desolation made by the Chaldeans, by the captivity of all her Inhabitants, by the fire which consumed her Palaces? Must God chastise her by the Romans for those crimes, which had been punisht by the Babylonians? Thus was it necessary that God should punish Rome Antichristian, for the crimes commit­ted by Rome Pagan, or for the sins which were not committed till the following ages of this Anti­christian Rome? 'Tis to this objection, that the other Angel answers, who speaks at

[Page 87] V. 7. And I heard another out of the Altar say, even so Lord God Almighty, true and righteous are thy judgements. That is, though it seem un­just to give blood to drink unto new Rome, on the account of the blood that was shed by old Rome, or of that which shall be afterward shed by the new; notwithstanding thy judgements are righteous and true. Behold, the three plagues which bring us down unto the thirteenth Age. The last Croisade, was the second expedition of St. Lewis, who car­ried out and lost 60000 men at Thunis, in the year 1269.

CHAP. VIII.

The fourth plague; the encrease of the heat of the Sun, denoting the encrease of the Papal Autho­rity, which had almost utterly ruin'd the World and the Church. The fifth plague is the deso­lation of ROME, when the Pope retreated to Avignon, and the diminution of the pa­pal Authority by the grand Schisme of the West.

v. 8. ANd the fourth Angel pour'd out his viol up­on the Sun, and power was given to him to scorchmen with fire.

v. 9. And men were scorched with great heat, and blasphemed the name of God, who hath power over those plagues; and they repented not to give him glory.

This is the fourth plague, in which we see the Sun. 'Tis known and confess'd by all, who [Page 88]know any thing of prophecies, dreams and visions; that the Heavens, What is the Sun of the Anti­christian Empire. the Sun, the constellations, and the Stars, are emblems of dignities and grandeurs on earth; and the image does bear a lively resem­blance; for the Heavens are the superior region of the World, from whence good and bad Influen­ces do come; and supream Authority is the heaven of the lower World, from whence both good and evil proceed; great dignities are like constellati­ons in Societies: The Sun always signifies the Soveraign, and the Stars inferior Magistrates. Be­fore, in the sixth Chapter, the fall of the Empire of Rome Pagan and of the imperial dignity, is repre­sented to us by the same images. Chap. 6, 12, 13. And the Sun be­came black as sackcloth of hair, and the Moon be­came as blood, and the Stars of heaven fell unto the earth. This is a thing which admits not any dispute.

The Sun of the Anti­christian Kingdom is the Pope.That the Antichristian Kingdom is treated of here, is generally agreed to: therefore it cannot be doubted, that the Sun is the Soveraign of this Kingdom. The heat and beams are the instruments by which the Sun operates. 'Tis by his beams that he quickens, warms, and begets, and causeth fertility, when his heat is moderate, as he causes sterility when it is excessive. 'Tis by heat that he preserves and strengthens health, when his beams are gentle; and 'tis by it that he produceth death, when his beams are mingled with poysonous va­pors.

Authority and power in Soveraigns exactly cor­respond to heat and light in the Sun: 'tis this Author­rity which warms and burns, which saves and de­stroys, which does good and hurt. When it is moderate like a Sun, it enlightens and preserves that State: when 'tis excessive, 'tis like a fire which [Page 89]devours; when 'tis gentle, and the Prince uses it a­right, there is no advantage that it does not pro­duce, fertility, abundance, peace, strength, & health of the Commonwealth. But when 'tis maligne, and the Prince uses it wrong, 'tis a burning Sun, which consumes, which wastes, which scorches and kills, which brings barrenness and want into the place of abundance, trouble and confusion into the room of peace, and death into the place of life; these things also carry an undenyable evidence.

The en­crease of heat, signi­fies the en­crease of the papal Authority.Therefore I conclude, not by way of naked con­jecture, but with assurance, that the encrease of heat in the Sun of the Antichristian Empire, and in his beams, is the encrease of his Authority and power, and also the pernicious and wicked use of this usur­ped power. And this clearly signifies that prodi­gious augmentation of the papal authority and power, which was made in the eleventh, thir­teenth, and fourteenth Centuries. The Pope had been Tyrant over the Church, then he became Ty­rant over the World. Gregory VII. by an incre­dible attempt, rais'd himself above all Soveraigns, excommunicated Emperors and Kings, deposed them, and took away their Crowns, made other Em­perors and other Kings, to whom he gave the Territories of the former. His Successors kept the same path, yea out-went him. They had a mind to make Emperors their Vassals, and did so. This heat scorched men like fire, and men were scorched with great heat; for none can describe the dismal desolations, which Popes have made by the use of this usurped and excessive authority. The en­crease of the autho­rity of the Popes, had almost con­sumed all Europe. It cost Henry IV. alone, sixty and odd battels and combats in which he was engaged, to defend himself against the enemies which the Popes stirred up. The histo­ry of the two Frederiks, that of Lewis of Bavaria, & [Page 90]the general history of Germany for the space of 300 years, can witness to what I say, without reckon­ing England, France, and other States, where the papal Authority hath caused bloody and horri­ble Tragedies, and such troubles, whose bare reading does move compassion; Matthew Paris alone may suffice to let us know, how exactly this Prophecy was accomplisht, [ that the beams of the Sun scorched men.] He tells us, how the Authority of the Pope made such exactions in England, Chap. 6.7, 8. of the first part, Chap. 5. of the second, and brought it to so great misery, that it was almost quite ruin'd. This may be found every where, and lately in our History of Popery, in the first and third recrimina­tion.

Why the fourth plague be­gins before the second and third.This is the fourth plague, and whoever seriously considers this matter, will have no scruple about it, not more then I have. Perhaps some will make one, that this fourth Plague did begin before the second, for the prodigious tyranny of the Popes be­gan under Hildebrand, nam'd Gregory VII. about the year 1074, and the Croisades did not begin till 1096. more then 20 years afterward. Wherefore then does the Spirit make this to be the fourth Plague, and not the second? I answer, because this came down lower then the continuance of the Croisades. The Croisades ended about the year 1270. when as this papal tyranny continued in all its strength, and all its dreadfull effects, the whole thirteenth and the whole fourteenth Centuries. Af­terwards, though the Popes have ever kept up (and do still) the same pretentions, notwithstanding they did far less mischief in Europe, by the use of this proud Authority, which they take to them­selves.

It is to be observed, that the Prophecies which divide times and events by periods, do not divide [Page 91]them in such a manner, In prophe­cies the pe­riods of times are often in­layd in one another. that one period should be­gin exactly where another ends; on the contrary, they are always joynted or inlayd, one within ano­ther. For example, the Roman Monarchy does not begin where the Grecian ends; on the contrary, the Roman Monarchy in its longest duration does take in the whole Grecian entirely, yea, it begun before the Grecian. When Alexander founded the Grecian Empire, the Romans had already be­gun to make a figure in the World. And Livy in that part of his History proves, that if Alexan­der had marcht into the West, as once he designed, he had not so easily mastered Rome, as he did the East. Rome had at that time conquered all her neighbours, she had subdued the Aequi, the Volsci, the Samnites; yea, she had humbled the Gauls by many defeats given to them. At that time lived the Fabij, the Papyrij, and many other Heroe's, whose names are so famous in history. The City was at that time 420 years old, and the Prophe­cies do reckon the destinies of Rome from its first beginning, for they mention its seven heads, i.e. the seven Governments, Revel. 17. The fourth Monarchy preceded the third more the [...] f [...]ur hun­dred years. under which they do con­sider it: of which the first was that of their Kings. So that the fourth Monarchy did precede the third, more then 400 years: But notwithstanding the Roman Monarchy is reckon'd the fourth, because it kept its grandeur intire; nay, did much encrease it, a long time after the fall of the Grecian. Thus the plague of the Sun, i.e. of the papal Authority, is reckon'd as the fourth, though it began before the second, because it continued during the second and third plague, and its reign was lengthned a­bove a hundred years after them both, and the last hundred years ought to be reckon'd, as the period of the sourth plague.

[Page 92] There is another objection which will seem stronger, but notwithstanding is more easily an­swer'd. According to our exposition, the augmen­tation of the papal Authority, is accounted (to be) a calamity upon the Antichristian State; whereas on the contrary, it is the highest step of its exalta­tion and perfection. I answer, that the one con­tradicts not the other: for first, we must remem­ber the remark already made, viz. that these plagues do not all fall upon the head of the Antichri­stian Kingdom: they are heavy judgements of God, which often touch not the Pope, who is the Instru­ment to execute them. The plagues fall on them that worship the Beast and his Image, and not on the Beast himself, and on the false Prophet; yea, this false Prophet is an Instrument in the hand of God to inflict the plagues. Thus in the second and third plagues, which are the Croisades, the Pope is not the sufferer; 'tis he who makes others suffer, 'tis he who sends many millions of his subjects to be murther'd and slain; yea, this very thing proved a great augmentation of his power. In the same man­ner, this fourth plague falls upon the Antichristian people, and therefore in the following plague the Spirit saith, that the viol was pour'd on the seat of the Beast, to signify that the people or subjects of the Beast, should not be the chief sufferers by it.

The abuse of the pa­pal Autho­rity, did tend to its ruin.I answer in the second place, that the prodigious advancement of the papal Authority, which in truth brought Antichristianism unto its perfection, yet not withstanding was one step to its ruin. If the Popes had kept within the bounds, which they did in the preceding ages; if they had not medled with secular affairs, to dispose absolutely con­cerning them; perhaps the See of Rome had not been thought to be Antichrist; but then it was [Page 93]that this truth became so sensible, that every one perceiv'd it. The abuse of the Ecclesiastical power in the ninth age, made some perceive that Rome was the mystical Babylon. Thus Gontier Bishop of Colen, and Thetgaut Arch-bishop of Triers, nam'd it in the ninth Age. But after the eleventh Age, this truth was so demonstrated, that we of this Age do not speak it more plainly and confi­dently. We may judge by that excellent pas­sage of Eberard Bishop of Saltsburg, See Aven­tin. Annal. Boior lib. 4 pag. 330. which we cited out of Aventin, in the tenth Chapter of the first Part of our Prejudg. After that time, there never wanted those who asserted the same thing. Thus the dismal abuse of the papal Authority was, and is still a sore plague to that See: for 'tis one of the strong Arguments, by which we prove that it is Antichrist.

Men were scorcht, but they repented not to give glory to God. The Germans cryed out very much against Babylon and Antichrist, but they did not forsake them, or renounce their Idolatry; on the contary, they blasphemed the name of God, who had power over these plagues, for those Ages were ex­ceeding wicked and corrupt.

v. 10. And the fifth Angel pour'd out his viol up­on the seat of the Beast, and his Kingdom was sull of darkness, and they gnawed their tongues for pain.

v. 11. And blasphemed the God of Heaven, be­cause of their pains and their sores, and repented not of their deeds.

This is the fifth plague. I ask not any favour for my conceptions about it; let them be exami­ned with the utmost rigour; if they are not liked, let them be disregarded; but for my part, I can­not abandon them, untill the times and events do [Page 94]undeceive me; but those events shall never be seen. Who can doubt, that by the seat of the Beast is meant Rome? and when was it that the viol of the wrath of God fell upon this seat, i.e. Rome? It was when it lost its Sun, the Sun which is spoken of in the preceding plague, i.e. its Pope, the papal Court, that like a gulf or whirle pool drew to it all the riches of the Kingdoms of Europe. A prophe­cy of what fell out when the Popes left Rome, to go to Avignon. In the year 1305, Clement V. left Rome, to go and dwell at Avignon. The City that was mistress of the World, became desolate, a very desert, and a shadow of its self during those 74 years▪ when its Masters kept their Seat at Avignon. The viol fell upon the Seat of the Beast, and his Kingdom was full of darkness. 'Tis not only said, that his Seat was dark­ned, but his Kingdom. And indeed, till that time the Kingdom of the Beast, the Authority of the Pope, the Glory of the Holy See (as'tis call'd) had never suffer'd such a strange and terrible an eclipse. This removal of the papal Seat unto Avignon, was the cause of a Schism. At the end of 74 years Gregory XI. compelled by the complaints of the Romans, brought back the Seat to their City. But after his death, the Cardinals (who were [...]lmost all French) resolved to have a Pope of their own Na­tion, the Citizens of Rome fearing lest a French Pope should return into France, forced the Colledge of Cardinals to chuse an Italian to be Pope, who call'd himself Ʋurban VI. The Cardinals incensed at the force which was used in the election, con­trived to revolt, which they did, and chose ano­ther Pope, who call'd himself Clement VII. he held his Seat at Avignon, and his Successors for 40 years, in the mean while, Ʋrban VI. and his Suc­cessors at Rome, had one part of the Church of Rome under their obedience.

[Page 95] At that time, the Sun of the Antichristian World was divided into two; The great Schism of the West, was a terri­ble plague to the An­tichristian Empire. as it happens to the Sun and the Moon, when they are eclipsed) it was eclipsed and darkned. The Church of Rome suffer'd the greatest reproach imaginable. Jesus Christ had no less then three or four Spouses at one time. This is a piece of History, which confounds popery even at this day; which destroys its foolish pretences unto an uninterrupted succession, an un­divided unity and infallibility: from hence we draw a conclusion against it, which cannot be avoided. Then the Kingdom of the Beast was darkned; Prin­ces despised the Popes, and made themselves their Judges (whereas formerly Popes had judged Kings.) They made them be deposed, they call'd by their own Authority the Council of Constance, where Popes were subjected to Councils, and accounted deposable, as in effect there were three who were there actually deposed. Till that time Censures and Excommunications, had been the strongest beams of the Antichristian Sun, the most efficacious me­thods of his domination. But then men began to despise them. There was nothing but excom­municating of one another; the Western Church was divided into two Obediences, that which obeyed one Pope was excommunicated by the other; and by this means all Europe lay under ex­communication, which made it contemptible, and the people who once respected the Censures with incredible trembling, began to discern that these thunderbolts were vain and empty things. And this brought a considerable darkness upon the seat of the Beast, and the papal power; for all Europe groaning under the slavery of the Popes, every one began to think of recovering their liberty. Germa­ny refused to submit to Reservations and Expecta­tions [Page 96]means which the Court of Rome make use of. to make her self Mistress of all Benefices. France, not only rejected Reservations and Expectations, but annull'd Annats, Provisions, and all other ex­actions of the Court of Rome. Then were laid the foundations of the pragmatick Sanction, which gave the Popes so much trouble, because it cut off all the simonaical tricks, which the Court of Rome used to enrich her self; even Italy it self, during the Schisme, did shake off they yoke; the City of Bolo­nia made a Law, that the Benefices of that Church should be conferred upon none but of that City and Territory. To conclude, it cannot be expressed by how many ways that grand Schisme, which divided the Sun of the Antichristian World, did spoil it of its strength and lustre. After this time, the Au­thority which the Popes had so mischievously used, (to ruin the Kings and Kingdoms of Europe) did scarce do any more mischief. 'Tis evident, that then the Kingdom of the Beast was darkned, be­cause by this Eclipse it lost half of its beams, i.e. of its Authority.

They grawed their tongues for pain. History must be consulted to know how many calamities, wars, combats, how much shedding of blood, rage and fury, did spring from this shameful Schisme. Every one of these Popes gnasht his teeth, and bit his tongue against the Antipope: There were no­thing but thunderbolts, excommunications, Croi­sades, wars and combats, of one against another. Nay, still to this day, the slaves of the papal Seat are vext to the death, when we prefs them with this thing.

But under all their sorrows, they blasphemed the God of Heaven, and repented not of their deeds, In those Ages, Idolatry was so far from loosing [Page 97]any thing, that it encreased; then was the reign of Monks, of superstition, of Fables, of Legends, and a thousand abominations. In that age Simony was come to its height. While the Court of Rome sate at Avignon, is invented a thousand wayes of selling holy and prophane things; Crimes, Paradise, Sacraments, Minis [...]ry, Marriages, and in a word everything. Then came abroad that famous book, the Tax of the Roman Chancery and Penitentiary, which at that time and yet every day, forces to make the Kingdom of the Beast full of darkness. This period lasted from 1305 untill 1440.

CHAP. IX.

The sixth Plague are the Turks, who pass aver the Bosphorus, and invade the Greek and La­tin Empires. The three unclean spirits, which come out from the mouth of the false Prophet, are the papal Laws, armed with Excommuni­cations.

I Have carried on my conjectures untill I came, hither, and did somewhat content my self in what I had said about the five first Plagues; The cer­tainly of what hath been said ought to be encrea­sed by that which fol­lows. but I confess that the remainder of this Chapter was thick darkness to me. And understanding nothing of it, I put it among those things that are to come, according to the usual custome of them who Interpret Prophecies; who say of every thing which they understand not, that it is not yet come to pass: And this made me ready to think, that my perswasion, as to the five first plagues, was but a meer opinion: For in the framing of systems; [Page 98]whether they be of Principles and conclusions, or of Events contain'd in Prophecies, we must pierce through them all, that we may see them clearly, and be assured of their truth. Whilest I thought that the remainder of the Chapter con­cerned the time to come, I was content to under­stand nothing of it, but I was afflicted with the fear, that the end of Antichristianism was not at hand. But at last, after I had knockt twice, thrice, four, five, yea six times, with devout attention and deep humility, I believe, that the door is open'd to me. I dare speak thus, though I know that some have said, that this savours of Enthusiasme; to whom I answer, that there is one Article at least more in my Creed, then there is in theirs, viz. I believe in the Holy Ghost, and his operations. I am in this matter a Disciple of the Author of the enquiry after Truth, and am perswaded that we see no truths but in God, and by the assistance of God: we contribute nothing besides our attention, our prayers and our desires. However, I think, that I have found out the two plagues that follow in this Chapter, and by this means, that which was only a conjecture of mine concerning the five fore-going, is risen to a real perswasion. I am therefore per­swaded, that through the Divine assistance I have pierced into the Systeme of the seven periods; a fa­vour for which I will render to him immortal thanks as long as I live. For I confess, that I cannot ex­press the ravishing consolation that my heart hath felt, in seeing such evident reasons, to perswade me of the approaching deliverance of the Church. If these two plagues had been yet to come, I felt my heart began to fàint, at the prospect of the dismal calamities which now oppress the Church, without reckoning those which do still threaten [Page 99]her. Hope deferred maketh the heart sick, saith the Wise man.

Sixth plague.v. 12. And the sixth Angel pour'd out his viol upon the great river Euphrates, and the water there of was dryed up, that the way of the Kings of the East might be prepared.

The Kings of the East, and the river Euphrates do give light to this Text. As for the Kings of the East, we cannot doubt but that they are the Turks, for they are the only Kings of our East. They pos­sess exactly that part of the Roman Empire, which is called the East, and hath kept the name of Nato­lia: in the Text they might have been translated the Kings of Anatolia, for that is the word which is used. Now all know that the Turks are the Kings of Natolia. As for Euphrates, we find it in the sixth Trumpet, as it is here in the sixth plague.

v. 13. And the sixth Angel sounded, and I heard a voyce from the four horns of the golden Altar, Revel. ch. 9. which is before God.

v. 14. Saying to the sixth Angel, which had the Trumpet, loose the four Angels which are bound in the great river Euphrates.

v. 15. And the four Angels were loosed, which were prepared for an hour, and a day, and a moneth, and a year, for to slay the third pare of men.

v. 16. And the number of the army of the horse­men, were two hundred thousand thousand: and I heard the number of them.

v. 17. And thus I saw the horses in the vision, and them that sate on them, having brest-plates of fire, and of jacinct, and brimstone, and the heads of the horses were as the heads of Lions; and out of their mouths issued fire, and smoke, and brimstone.

The most skillful Interpreters, have in this Me­taphorical description discerned the Turkish Ca­valry, [Page 200]which was formerly so formidable, The Turks and their invasions are fore­told in the 9th chapt. of the Re­velation. and after the reading of what Joseph Mede hath wrote upon this, I think it cannot be doubted that the thing is so. This barbarous Nation which came out of Tartary, had carried on its conquests even to Eu­phrates, nigh to which if formed four Dynasties or Governments; and there it abode a long time: these are the four Angels, who were bound behind Eu­phrates. This River for some time served as a boundary, or barriere of the Empire of Constanti­nople against the Turks. But they leapt over this barriere, and spread themselves as far as the Euxine Sea, and the Bosphorus, and the Aegean Sea, or the Archipelago. The Croisades, about the end of the eleventh Age, drove them back, took from them Nice and a part of the lesser Asia. But afterwards they came again, and wasting the Grecian Empire, they took all away from it as far as the Sea called Bosphorus, and as far as the Archipelago.

Behold, these are the Kings of the East, which appear again in our sixth viol: behold the Euphrates, which again comes upon the stage. But what is this Euphrates? Here Eu­phrates is the Thra­cian Bospho­rus, the se­cond bar­riere of the Turks. In this Prophecy whatever serves as a barriere to the Turks, is called Euphrates, because this River was the first barriere, which did seperate that people from Christendom. After the Turks had got over that River, they find another Euphrates, viz. the Bosphorus. This in their last irruptions was the same, that Euphrates had been in their first, namely, a barriere, that for a little while stopt their course, though at last they leapt over it. This fi­gure is very ordinary in Orators, (and consequent­ly, there is ground to seek it in Prophets, whose style is much more figurative.) Thus one will say, Here are my Herculis's pillars; meaning, here I will bound my conquests: another will say, Here [Page 201]are my East-Indies; meaning, here I will bound my longest voyages: A third says, This is my Louure; meaning, this is my Palace, or residence. So it might be said of the Turks, stopt behind the Bosphorus. This was their Euphrates; therefore the Sea call'd Archipel, and the Bosphorus of Thrace, in the thirteenth age were the barriere, that parted the remainder of the Greek Empire, and the Em­pire of the Turks: But at the end of the 14 th age, the Turks under the conduct of the proud Bajazet, and by means of the treachery of the Genuese (who let their Gallies to them) they passed the Bospho­rus, made themselves masters of all Thrace, fixed the Seat of their Empire at Adrianople, and plun­dred all Greece; insomuch, that the Greek Emperor had scarce any thing left; besides the City of Con­stantinople. Tamerlain tamed the pride of Bajazet, and for a while stopt the fury of this torrent. But the Children and Successors of Bajazet, soon after carried on their conquests; and 50 years after quite ruin'd the remainder of the Greek Empire. Maho­met II. took Constantinople, in the year 1452. Af­ter which the Turks overflowed as a torrent, con­quer'd all Greece, Macedonia, Albania, Slavonia, Croatia, Bulgaria, Hungary, and extended the bounds of their Empire even unto the borders of Germany.

Here therefore the Archipel, and the Bosphorus (which is joyn'd to it) are called Euphrates, be­cause this Sea served as a barriere against the Turks, as Euphrates formerly had done; this was the Eu­phrates of that time, and the Holy Ghost kept the name of Euphrates in this second barriere, that we might in this Text the more certainly discern the Turks, who had passed over Euphrates, when they first invaded the Greek Empire and Christendom.

[Page 202] The Latin Church suf­fered infi­nitely by the passage of the Turks into Europe.This is the sixth plague, which may be well called the plague upon the Kingdom of the Beast; for that Kingdom did infinitely suffer by it. 'Tis true, the first desolations fell upon the Greek Em­pire: but as I have already remarkt, the great Idolatries which reigned in the Greek Church, had made it become a Province of the Antichristian Empire; it was indeed separated by a schisme from the Latin Church, notwithstanding it was a Pro­vince. Besides this, the Latin Church, the King­dom of the beast was infinitely a loser. How many fair Provinces and brave Kingdoms were rent off from the West by the Turks? How often have the Turks vexed Italy? nay, even Christian Princes have used them to mortify the Popes; besides what they have already done, we know not what they must do hereafter. The Holy Ghost seems to intimate, that God hath placed them there for some greater work than that, which they have already perform­ed: for the Spirit saith, that the way of the Kings of the East might be prepared, without telling us what work they are to do; and the reason is, be­cause their greatest work must not be done under the sixth plague, but at the end of the seventh. God hath thought it sufficient to tell us, that he hath placed them on this side the Bosphorus, and brought them even to the borders of Germany, to be the in­struments of his great work: at least this is the opinion of many, who are taken with the Pro­phecies of Drabicius: They are perswaded, that the Turk must destroy Rome. The present state of his affairs does not promise this; for since the Ottoman Empire was founded, he was never brought so low. But I confess, that this is far from weakning my opinion, that the Turk must be [Page 203]the Instrument of the vengeance of God against Rome; for 'tis this, that does confirm me in it: for I look on this year 1685, as a Critical year in this great affair: God hath brought low the Protestants and the Turks at the same time, that he may raise them up at the same time, and make them the Instru­ments of his vengeance against the Babylonian Em­pire. Notwithstanding, as I do not found my predi­ctions upon the visions of Drabicius, but upon those of Saint John, and he saith nothing that does de­termine me; I am in suspence whether the Turks have been placed so nigh the Kingdom of the Beast, to bear a part in destroying him, or to be honour­ed with the blessing of conversion, upon the sight of that great work of God. I am perswaded, that a few years will inform us which of these is the truth.

From 1390 until 1526.The duration of this period, is about 125 or 130 years. In the year 1529, the Turks came and be­sieged Vienna, Charles the fifth made them raise teir siege. Since that time, they have not made any great progress into the Kingdom of the Beast. And this sixth plague exactly brings that Kingdom unto the time of Luthers preaching, of which the con­sequences are fore-told in the seventh plague, as I hope a Parenthesis of a great depth and obscurity.

V. 13. And I saw three unclean spirits like frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet.

V. 14. For they are the spirits of Devils, working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battel of that great day of God Almighty.

V. 15. Behold, I come as a thief, &c.

[Page 204] V. 16. And he gathers them together into a place called in the Hebrew tongue Armegeddon.

Behold, great affairs, untill now finding nothing better, I was contented with the conjecture of those, who by these three unclean spirits, under­stand the Monks; nay, I found this explication very serviceable: I ranked the Monks into three Classis, begging, not begging, and mixt, (as the Je­suites are, who have according to their Statutes no Estates or possessions, and yet do not begg, as the Custome is.) 'Tis certain, that these are unclean spirits; for all the corruption of the Christian Reli­gion is come from them: they go out to the Kings of the earth to unite them against the true Reli­gion: but however exact this notion seems to be, I could never find in it the setled rest of a mind, which believes that it hath found the truth. At last I found that rest: and three things by the assi­stance of God, gave me light about this matter; the word mouth, that of spirit and spirit of the mouth, and that of Armageddon; these three words have fully perswaded me, that these unclean spirits sig­nify papal Laws, and the Oracles of the Seat of the Beast, armed with excommunications and Curses.

The three unclean sp [...]rits are the Oracles of the Pope, as the seven spi­rits of God are the Di­vine Ora­cles.First, that the term mouth is taken for speech, examples are so many, that 'tis scarce necessary to cite any: Put away from thee a froward mouth; that is, Put away from thee perverse speech. A wicked man walketh with a froward mouth. The mouth of the just is a fountain of life, i. e. the speech of the just. The Messiah speaking by the Prophet Isaïah, chap. 49.2. he hath made my mouth like a sharp sword, i. e. my speech or word, this is a figure which is usual in all languages.

Secondly, the term spirit signifies so often word, [Page 205]or Oracle, that the places cannot be numbred. The 7 Spi­rits are the 7 Oracles. Revel. 1.4. Chap. 3.1. Chap. 4.5. Chap. 5.6. In the beginning of this book mention is made of se­ven spirits, and from the seven spirits which are be­fore his Throne; these things saith he, that hath the seven spirits, and the seven stars. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God: and Christ himself is represented, as having seven eyes, which are the seven Spirits of God, seni out into all the earth. 'Tis cer­tain, that these seven spirits, are the same thing with the seven thunders of the 10 th Chapter, i. e. the seven words or Oracles, which sound like thun­ders. Now 'tis clear, that by these seven spirits, we ought to understand the Divine Oracles, which were inspired into the Prophets and Apostles by the Holy Spirit; First, because these are joyn'd with the seven stars; Ch. 1.2 [...]. he that hath the seven spirits and the seven stars; for the seven stars are the An­gels of the seven Churches, i. e. the seven Pastors, and this signifies the seven Oracles, which proceed from the seven stars. Secondly, these seven spirits are called lamps; he had seven lamps, which are the seven spirits; and this is the proper title of the word of God: Thy word is a lamp unto my feet. Ps. 119. And 'tis the proper office of the word and Oracles of God, to serve as a lamp, to enlighten souls and the world. Lastly, 'tis said, that these seven spirits of God are sent into all the world: This can signify nothing but the sacred Oracles, which are sent and preacht by the Apostles through the whole earth. 'Tis in this sense, that our Saint John takes the word spirit in the fifth Chapt. of this first Epistle: There are three that bear record on earth, the spirit, the water and blood. By water and blood I cannot doubt, but that the two Sacraments of the Church are understood, Baptism is the water, the Eucharist [Page 206]is the blood; and the third, or rather the first, and principal of these witnesses is the spirit, i. e. the word. Lastly, this is the name which Saint Paul often gives to the Gospel; 2 Cor. 3.6. the Letter kills, but the Spirit quickens; we are Ministers, not of the Letter, but of the Spirit: 'Tis certain, that the Letter sig­nifies the word of Moses, and the Spirit the word of Jesus Christ.

The three spirits of Antichrist, are oppo­sed to the seven spi­rits of J. Christ.I cannot therefore doubt, but that the Holy Ghost, by these three unclean spirits of the Beast, and the false Prophet, intends the false and impure Oracles of popery, opposed unto the seven Spirits of God, who are before his Throne, and go forth from him. The opposition is so sensible, that it cannot but be discerned; the Spirits of God are sent out into all the Earth; the spirits of the beast like­wise go unto the Kings of the Earth. The Spirits of God are lamps, which being set on some high place, do give light: but these are like the froggs, creatures of the night and of darkness, that croak in the night, and love the bottoms of waters. As therefore the Spirits of God, are undoubtedly his Oracles: there is no cause to doubt, that those un­clean spirits of the beast and false Prophet, are the false Oracles of Antichrist.

The spirit coming out of the mouth, al­ways signi­fies word.In the third place, Spirits coming out of the mouth, so clearly denote words, that it cannot be enough admired, that none hath seen this. First, every thing which comes out of the mouth in a fi­gurative style, See also Ch. 1.16. & 2.15. Isa. 11.4. signifies words. 'Tis said in the 19. Chapt. v.15. that out of his mouth came a two­edged sword. All know that this signifies the word of God, that comes out of the mouth of Jesus Christ. Isaiah saith, that the Messiah shall smite the Earth with the rod of his mouth, and slay the wicked with the breath of his lips, a notable passage for ex­plaining [Page 207]plaining that, upon which we now are; spirit or breath is there taken in the sense that we lay down, the spirit of his lips, is the speech of his lips. And the rod that comes out of the mouth of the Messiah, is also evidently his word or speech. This is usual in all languages; 'twas said, that lightnings came out of the mouth of Pericles; we say every day, there come flames, arrows, &c. out of the mouth of such or such: every one understands that this signifies words; but (above all) the spirit of the mouth is never taken in any other sense. Saint Paul saith, that Jesus Christ will come and destroy that wicked one by the spirit of his mouth: we have even now heard Isaiah call the word of the Messiah, 2 Thes. 2.8. the breath or spirit of his lips. Ps. 33.6. The Prophet David saith, that the Heavens were made by the word of the Lord, and all their host by the breath or spirit of his mouth. There is none who is not perswaded, that the word that formed the heavens, and the breath or spirit of the mouth of God are the same thing. Be­sides, the figure is so natural and comely, that we necessarily fall upon it; speech or words are form­ed in the mouth, by the wind, the breath of the lungs; thus it is the breath or spirit of the body: be­sides this, it discovers the sentiments and thoughts; and thus it is, the breath or spirit of the soul. After all this, I do not think that any can in the least doubt, but that these three spirits, that come out of the mouth of the false Prophet, are the false Oracles and Laws of this false Prophet. These things are like those riddles, which when they are unriddled, we wonder that they were not sooner guessed; for there was never any thing more easy to be under­stood.

The third expression, which God made use of to enlighten my mind, is that of Armageddon, which [Page 208]Saint John saith is a Hebrew word: the learned know, The Syriak in the age of St. John was called Hebrew. that the Hebrew language in the time of St. John, was Syriack and Chaldee. This is the lan­guage that our Saviour spake; 'tis that which is called the Hebrew tongue, Acts 22.2. where 'tis said, that the people of Jerusalem kept silence while St. Paul spake to them in the Hebrew tongue: He would not we are sure, speak to them in Bible-Hebrew, for they understood it not at that time. 'Tis this language, which in the Gospels is often cal­led Hebrew, and yet the expressions set down, are found to be Chaldee, Armaged­don signi­fies a cut­ting off by a Curse or Anathema. or Syriack: as, Golgotha, Talitha kumi, Gabbatha, &c. Now the word Ar­mageddon, without any straining, signifies in the Chaldee, or Syriack, Cutting off by a Curse, or Ex­communication. Gedad, signifies to cut off, to cut asunder; Giddou ilana, cut down the tree, said the Angel in the vision related in the third Chap. of Da­niel, so Geddon signifies cutting off: The word Herem in the Hebrew, and Harma in the Chaldee, is a word which we find in our Bibles at every step, under the phrases of cursing, abstaining from the cursed thing: This is accursed, which the 70 have every where translated anathema: this is the term, which the Apostle Paul uses, when he would ex­communicate all those who love not the Lord Jesus. Let him be Anathema Maranatha, let him perish in Armageddon; and 'tis the same word that the Jews used in the time of Saint John, and which they still used, to signify their great Excommunication. Thus if you joyn these two words Harma and Geddon, you have exactly without any alteration. A cut­ting off by a Curse, by Excommunication, or an Ana­thema. Now what can be meant by the spirits which come out of the mouth of the false Prophet, and which are gathered or placed in Armageddon, [Page 209](i. e. under the shelter, and under the defence of a cutting off by a Curse, or an Anathema) but the or­ders, laws, and false Oracles of the Popedom, and the Antichristian head? 'Tis known that there is a Curse and a Armageddon at the end of the every Canon. 'Tis known that the Canon Law saith, Decret, Gratiani causa 2. quest. 1. Canon gen. We declare to be anathema, and accursed for ever before God, and a prevaricator against the Catholick Faith, every King, Bishop, or other Magistrate, who shall violate and suffer to be violated in any kind, the Cen­sures of the Popes of Rome. Behold, the scale of all the papal Laws. Lastly, 'tis known, that through one of the sorest judgements of God that ever was felt, the subjects of the Popedom suffer'd themselves to be seized with such a fear of these Armageddons, or Excommunications with a Curse, that this very thing was a rampart, and an inviolable asylum to protect all the attempts, and all the crimes of the Clergy. The whole strength of the Ecclesiasticks consisted in Armageddon; but this supply never fail'd them whatever they did, whatever they un­dertook, men endured every thing, out of fear of the Anathema and the Curse. To avoid these imagi­nary thunderbolts, Subjects revolted and broke their Oath of Allegiance, Kings abandoned their Crowns, as John King of England did, who that he might obtain of Innocent III. the taking off of an Excommunication or Interdict laid upon En­gland, surrendred himself and all his Subjects to be the Popes slaves. All publick service of God was made to cease in a great Kingdom, Churches were shut up, the sick died without Sacraments, the dead remained unburied; Excommunicated persons, through a ridiculous sillyness of the people, be­came odious to all that were not. It matter'd not whether the Excommunications were unjust or [Page 210]no, 'twas enough that they were denounced. By means of this the Clergy defended their plunders and robberies: as Father Paul hath excellently re­markt in his Treatise of Benefices. The people (saith he) were so afraid of Censures, that nothing did ter­rify them more. 'Twas even amazing to see, that Ca­ptains and Souldiers, who plunder'd any man, with­out the least concern at the sin committed against God; as desperate and profligate wretched as they were, yet with great respect spared whatever belonged to the Church, only from the dread which they had of its Cen­sures. And on this ground many ordinary people, gave their goods to the Church, that so they might shelter themselves from the rapine of the Souldier. Thus the Laws and Ordinances, and goods, and crimes, and enterprises of the Church, were all under shelter and in a place of safety, in Armageddon. I do not think, that there can arise any doubt in any ones mind, concerning what we have now said. But to give the fuller confirmation to these truths, let us go over all the expressions used in this Prophecy.

From whence these three unclean spirits do come. And I saw three unclean spirits like froggs come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet. The Dragon is the Devil, the Beast is the Empire of the Popedom, and the false Prophet is the Pope; these are the three springs of false Oracles. The Devil is he, who inspires them; all those decrees, and those Canons, which overthrow the true Reli­gion of Jesus Christ can come from none but him. They likewise come out of the mouth of the Beast, for 'tis the Church of Rome that makes them: hence they are called the Canons of the Church, the Laws of the Church and its decisions. And lastly, they come from the false Prophet; for the Pope is the mouth of the Church, he is in fallible when he speaks [Page 211] ex Cathedra; all his decisions are seased with the word Armageddon, and of the grand Excommuni­cation.

Why three unclean spirits.These spirits or Oracles are three in number, not of the number seven, for this number is sacred, and proper to signify the sacred perfection of the Di­vine Oracles, which thing the Holy Ghost inti­mates not only by seven spirits, but also by seven thunders. Nevertheless, seeing the Oracles of the false Prophet, of Antichrist, are perfect in their kind, i. e. they are at the height of impurity, there must have been a number denoting the perfection as­signed to them; now no other could be found, but that of three. Besides, these unclean spirits are of the number three, because of the three springs, or sources, the Dragon, the Beast, and the false Pro­phet, as if every one must have one of his own. And further, 'tis a wonderful providence of God, that the body of the Canon Law, which is the heap of the papal Laws, is divided into three parts, which appear'd in the World at three different times. The Decree, of Gratian is the first part, Three parts of the Ca­non Law, that answer to these three un­clean spi­rits. and it was compiled in the twelfth Century. After this, came the second part, under the title of the Decretals of Gregory IX. The third part is made up of the Bulls of Popes, called Clementines, publisht at the Coun­cil of Lions, by Clement V. of others called Extra­vagants, others called common, and common extra­vagants. These are the three parts of the Canon Law, which are in truth three unclean spirits; for there is nothing so monstrous, and so contrary unto the spirit of Christianity. The papas Laws have three un­clean spi­rits, pride, covetous­ness, un­chastity.

Lastly, these papal Laws are set forth by the num­ber of three unclean spirits, because there are in effect three spirits of impurity, that do reign in them; Pride, Covetousness and Ʋnchastity.

[Page 212] Pride: for first, nothing is more proud then the design of the Popes in general, to give Laws to the World, to make Emperors, to give a body of Laws, which all shall use, to call themselves infallible, to pretend to pronounce Oracles, to thunder out Bulls upon the heads of Kings, and of all men.

Covetousness: for in the papal Laws, every thing tends to profit; the Rules of the Roman Chancery and Penetenciary, do make up a part of the Roman Laws, and in them every thing is sold; not the most abominable crimes excepted. If we would exa­mine the Laws of the Popedom, they are all for gain, and tend to the exercise of a most abominable simony. They that will, may consult the first part of our prejud. against popery, without reckoning up many other books, where the same matter is treated.

Ʋnchastity hath its share: for in these Laws such filthiness is to be found, as cause horror; the rules of the Penitenciary do enough prove this: This same is found in the Decree of Gratian, in Buchard the famous Canonist, First part, chap. 28. Apolog. for the Reform. VVhy the Oracles of popery are compare to Froggs. and in such like Authors. I have given some specimen's in my Prejugd. and in my Apology for Theodore Beza.

'Tis for this reason, that the Oracles of the false Prophet are compared to Froggs; the Oracles of God are Eagles, that flye in pure air; but the Ora­cles of popery and false Religion, are creatures that love the dirt, that descend into pits, and live there. They make a great noyse in times of darkness, as Froggs do in the night, but will immediately be si­lent as soon as the Sun of grace is risen, that is, when it shall dissipate all the shadows of false Reli­gion.

These are the spirits of Devils, working miracles. For these papal decisions, these orders of the Anti­christian [Page 213]Kingdom, that they may establish the ado­ration of idols, the invocation of Creatures, the ido­latry of bread, are supported by signs, and a thou­sand lying miracles. But 'twill be objected, these decisions do not work miracles; whereas the Text here saith, that these three unclean spirits work mi­racles: A very slight difficulty! For seeing the Holy Ghost represents these Laws of the Popedom, as spirits, i. e. as persons, and as intelligent existing substances; there must be actions ascribed to them: Actiones sunt suppositorum, say the Schools. Thus Saint John ought necessarily to speak of miracles, wrought in favour of the papal Laws and Papists, as of miracles that are wrought by them. They go forth unto the Kings of the Earth and of the whole World, to gather them to the battel of that great day of God Almighty. The Bulls of Popes are as so many thundering messengers, who are sent to Princes, and who threaten, order, and command them to make Croisades, to destroy pretended hereticks; and to employ temporal weapons, to execute the orders of the spiritual Authority: and also com­mand them to enjoyn the observation in all places of idolatrous worship, wicked Canons, and the proud government which the Popedom hath establisht by its decrees. All this unites together, and gathers the Kings of the Earth, makes one body, one army of persons joyn'd in a bond of a most real conspira­cy, who fight against God, and seek to rob him of his honour and glory. The day of battel is the whole duration of the Anti­christian Kingdom. Interpreters have entertain'd a false notion, in imagining that by the day of battel is to be understood, the very time in which Anti­christ must be destroy'd. For 'tis the whole time of the Antichristian Idolatry and Tyranny, though especially of the last period of Antichrist, i. e. of Antichrist declining or approaching to his fall. [Page 214]This time is called the day of God Almighty, be­cause at the end of this day or time, God shall dis­play his vengeance against these Kings, who are leagued against him, through means of the papal. and Ecclesiastick Laws and decrees. During three parts of that day and battel against God, his Church is worsted; but in the last part of the battel, God shall overcome.

These Kings of the Earth are gather'd together in Armageddon. The place Armageddon, is the place from whence the thunderbolts of excommunica­tions and curses do come forth; i. e. the See of Rome, and of the Pope or the Vatican, whose thun­derbolts have so often consumed whole Countries. All the Kings who are subject to the Popedom, are gather'd, leagued and united, in this place, and by this place. Seeing the Prophet had represented the papal Laws as spirits and persons, he ought in the same manner to represent the Excommunica­tion or Curse, as a place which unites and gathers together the men who are contain'd in it.

Behold, I come as a thief, blessed is he that watch­eth, and keepeth his garments, lest he walk naked, and they see his shame. This is a Parenthesis, which hath relation to the battel, that the papal laws, cen­sures, interdicts, anathema's, decisions and Papists do fight against the Truth and the Faith, to admo­nish the faithfull, that they be upon their guard a­gainst so many assaults, and so many lying Oracles, which deceive the minds and hearts of men. Why God places these three unclean spirits of papery un­der the sixth viol. First rea­son.

There remains only one difficulty, and that is, to know why the Holy Ghost places these papal spi­rits or Laws under the sixth viol: but the reasons are evident enough.

This sixth viol begins its period in the year 1390. when the Turks began to pass over the Archipel, [Page 215]and the Bosphorus, they went still forward, untill the year 1526. when they ceased to gain ground upon the West. Now 'twas at this time, that the body of the papal Laws, (styl'd the Canon Law) was compleated; the Clementines had been publisht by John XXII. about the year 1320. he likewise publisht the Extravagants. But the Common, or the common Extravagants appeared not, nor were compiled till the end of the fifteenth Century: So that, 'tis properly in this sixth period of the viols, that this work of darkness was wholly finisht. Now 'tis natural, when something is to be brought upon a great Theatre, that it may be shown, to stay till it be finisht; and therefore the Prophet ought not to speak sooner of these papal Laws.

Second reason. The 15th Censury was an Age of Excom­municati­ons.Besides, there never had been any age, or time, wherein there were more Armageddons, Anathe­ma's and Excommunications, then in this period. The Popes at Rome and Avignon did excommuni­cate one another. Within this period, the Councils of Pisa, Constance, Basil, Florence, and the Lateran under Julius II. and Leo X. were held; and its was nothing but anathema's, excommunications, canons, decisions, censures, either against Popes or pretended hereticks, as the Wickliffites, Bohemians, Taborites, and lastly against Luther, &c.

Lastly, these spirits are most fitly placed under the period of the sixth viol, because then the Bulls, Third Rea­son. deci­sions, decrees of the Church of Rome, gathered the Kings of the Earth to battel against the Bohemians. And Zisca having gain'd such signal victories, that they might well be called the battels of the great day of God Almighty; a Croisade was publisht against him, and all those who stood for the Truth in Bohe­mia, and the neighbouring Countries.

CHAP. X.

The seventh plague is the preaching of Luther, and other Reformers, by which the Latin Church was divided into three parts, Papists, Luthe­rans, and Reformed.

ANd thus behold, we are come to the seventh and last viol.

V. 17. And the seventh Angel pour'd out his viol into the air, and there came a great voyce out of the Temple of Heaven from the Throne, saying, It is done.

It is done, does not signify the final ruin of Anti­christ.This expression, It is done, hath deceived all the Interpreters; who have confounded this moment or space of time, with that of the seventh trumpet, when it must be proclaim'd, It is done, the King­doms are brought under our Lord Jesus Christ; The great Babylon is wholly destroyed, &c. They have believed, that this expression, It is done, signi­fied the total destruction of the Antichristian King­dom, at that very moment. But certainly, they are mistaken. It is done, is nothing else, but It is done with the viols; The viols compre­hend and signify pe­riods of some length. this is the last, this is the last period of the Antichristian Kingdom, and which shall comprehend its total ruin. We have remarkt already, that every period contained in every viol, took in a considerable space of time, a hundred, a hundred and forty, a hundred and fifty years, and more. Therefore, there is no reason not to allow some length of time to this seventh viol, it ought to have as much as least as the others; yea, more, be­cause 'tis the last; and consequently it must have [Page 217]about two hundred years allowed to it. And this is the period that comprehends the total ruin of Antichrist; which ruin (as we shall see anon) is di­vided into two parts, the harvest and the vintage; the harvest hath been in the age last past, the vin­tage must be at the end of this, and the beginning of the next age. This last viol begins exactly at the preaching of Luther, and as an hour-glass must run untill the total destruction of popery: And I hope none will doubt of this, when we shall have made out, how exactly all that follows in the Pro­phecy, agrees with the times and things which have been seen since the Reformation.

This seventh viol is pour'd not upon the Earth, or the Sea, or the Sun, or the Seat of the Beast, as the others were; but on the air, which is the seat of the voyce of sounds, and thunders, and we shall presently give you the reasons.

V. 18. And there were voyces, and thunders, and lightnings, and there was a great Earthquake, such as was not since men were upon the Earth, so mighty an Earthquake and so great. These voyces, The se­venth viol raiseth Preachers, and voyces for the ruin of Antichrist. these lightnings. and these thunders, are the voyces of Preachers, who labour'd in Reforming the Church: we shall afterward see, that there are three ways of Reforming the Church, the way of Inspiration, the way of Authority, the way of Preaching: this last is signified by voyces and thunders: And 'twas this way that God used, to reform the Church in the last age. These voyces glittered like lightnings, and passed with a prodigious swiftness from one end of the Antichristian Kingdom to the other. All men saw them, and would see them, men studied Religion. The very Grandees of the World (per­sons who despise knowledge) were concerned in these affairs. Henry VIII. wrote a book against [Page 218] Luther, Charles the fifth made Laws about Reli­gion: now on the account of these lightnings, i.e. the voyces of Preachers, this seventh viol is said to be poured on the air; for the air is the seat and vehicle of the voyce. There was a great Earth­quake. In the Prophetick style, this signifies a change of the face of the World: the Earth plain­ly signifies here the frame and face of the Antichri­stian Kingdom. We have already seen, and shall afterward have occasion to see, that Earthquakes in the figurative style of the Prophets, always sig­nify a change of the face of the World: because Earthquakes do overturn not only Cities, but Mountains, Forrests, hilly Countries and Vallies: they set Mountains where Vallies stood, and Val­lies where Mountains stood; in so much that the face of a whole Country is changed. Now all know what a change the reformation made in the face of popery. It took away from it at one clap several Kingdoms, and a great number of Sove­raign States: And this Earthquake, i. e. this change of affairs was so great, that there had not been such since men were upon the Earth. This may be truly spoken without any exaggeration. For we must observe, that this last period comprehending the harvest and the vintage, the first and last de­struction of Antichrist; 'tis undoubted, that the face of the World was never so changed, as it shall be changed after the total ruin of Antichrist, the time of the first establishing of Christianity not ex­cepted. For at that time, there were great num­bers of men converted, up and down among the Nations: But at the time we speak of, all the Na­tions and whole Nations shall submit themselves to the Faith.

And thus, this period shall make greater changes [Page 219]in the World, then were ever seen. Nay, if we should interpret these changes which ought to happen, onely by those which fell out in the last age; surely we may say, that never were greater and more surprizing alterations. The Earth­quake sig­nifies the great change of the world by the Re­formation. In less then twen­ty or thirty years, a great part of the Christian World was Reformed. And at the same time there were dreadfull wars, troubles, and sheddings of blood, in Germany, in Flanders, in Holland, in Eng­land, and in France, as every body knows.

V. 19. And the great City was divided into three parts. Behold, something which does furnish us with a plain Character of this last period, and of this last viol. These words have not hitherto been understood, but I perswade my self, that it will be judged, that they can be understood. We have al­ready said, and shall hereafter prove it, that the great City is not Rome strictly taken, but Rome made up and joyn'd with its whole Empire. In a word, this City is the Antichristian Kingdom, other­wise called the Latin Church. A remarli­able predi­ction of the division of the Latin Church into three prin­cipal parts, Papists, Lu­therans, and Reformed. This City upon the pouring out of the seventh viol, was to be divided into three parts. This is exactly come to pass at the preaching of the Reformers, the Antichristian King­dom was divided into three: one part remain'd with Antichrist, one part did separate from him, under the name of the Ausburg Confession. A third part did separate under the Confession of those who are barely styled the Reformed; Sweden, Denmark, and a great part of Germany make the second part. England, the Ʋnited Provinces, the reformed part of France, a part of Germany, make the third part. These are the three grand parts, that divide the We­stern Church, which is the great City. Let this be attentively minded; for I affirm, that this passage does as it were speak with a tongue, and is able [Page 220]alone to convince, that our System of the seven plagues is a most undoubted truth. This division of the great City into three parts, so clearly points out the three Communions of the Latin Church, that to deny it can proceed onely from unreason­able passion, and opiniatrety. And if we have hit upon the truth in this point, we have done so in all; for if this Character of the seventh plague is true, and is already accomplisht, all the other plagues are also accomplisht; and if they are accomplisht, I do bold­ly affirm, they cannot be apply'd to any other events, then those to which we have apply'd them.

And it must not be hoped, that to obscure this evidence, a fourth part may be made, viz. the Church of England, because of the controversies about Church government; for the Church of Eng­land never refused to receive other Reformed ones into her Communion, nor have these again ever re­fused to receive her into theirs. We have alway professed the same Religion with the Church of England, on the account of the perfect agreement of our Doctrine, notwithstanding the diffe­rence of discipline and government. When as the Lutherans have constantly refused to receive the Reformed into their Communion. There is among the Lutherans themselves a difference in point of government. Sweden hath Bishops, Den­mark hath none, at least not such Bishops as those of Sweden and England; and nevertheless, this makes not a different Sect. There is also the same difference among the Reformed on this side the Sea, for the Superintendants; who are in many Reformed Churches of Germany, are real Bishops; and not­withstanding the Reformed are not divided one from another. Thus in truth, there are but three [Page 221]grand parts, into which the Latin Church is divi­ded, i. e. Papists, Lutherans and Reformed; as they are called by one another; or Catholiks, Reformed, Evangelici, as they style themselves. And the Ci­ties of the Nations fell; i. e. they fell with respect to Popery, they departed out of the Antichristian Kingdom, in the same sense that in the eleventh Chapter 'tis said, that the tenth part of the City fell.

And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. These words let us see, that the expression, It is done, did not signify the very point of the final ruin of the Antichristian Kingdom. For behold, after 'twas said, It is done, Babylon comes in remembrance before God, to give her the cup. Now these expressions signify both the future, and the present time. And indeed 'tis within the duration of this period, that God will remember Babylon, to give her the last cup of his wrath. And observe it, that the great Babylon comes not in remembrance before God, to give her the cup, i. e. the last cup of her ruin, till after her divi­ding into three parts. This division is not her to­tal ruin; but after that she shall be thus divided, into Papists, Lutherans and Calvinists, then God will prepare to give her the last cup of his wrath. Which signifies, that the division of the Latin Church into three parts must continue, untill the compleat ruin of popery.

V. 20. And every Island fled away, and the moun­tains were not found. This is nothing but a Para­phrase, and a description of the Earthquake, which he had spoken of a little before; for these are the effects of Earthquakes, where mountains once stood, they are not to be seen: new Islands are pro­duced, [Page 222]and the old ones are often swallowed up. But yet if any will interpret Islands to signify lesser States, and Mountains great ones; I do not contradict it; for 'tis really true, that the Reforma­tion hath already taken away from the Popedom, and shall yet take away all States both small and great.

V. 21. And there fell upon men a great hail out of Heaven, i. e. upon the Subjects of Antichrist: this signifies the judgments of God, which fall upon this Kingdom; and these judgements are well known, for it hath suffered of all kinds, wars, fa­mines, pestilences, mortalities.

And men blasphemed God, because of the plague of the hail. The Subjects of the Popedom have not hitherto been converted by all these chastisements, but have always stuck firm to the Kingdom and Seat of the Beast, whose head is cover'd with names of blasphemies.

The seven hour-glas­ses being run out, the Kingdom of Autichrist must be at its end.This is the seventh and last viol, or hour-glass, which, thanks be to God, will in a little time be run out; now we have that which we seek, name­ly, an evidence that the Antichristian Kingdom is near its end. We need not longer wait for the ac­complishment, either of all the seven plagues (as some of our Interpreters say,) or of some of the seven plagues (as others say,) It is done, all is ac­complisht, we are in the last period of the seven; yea, we are at the end of the seventh period. I am informed, that since the first Edition of this work, some persons, that they might be taken notice of, will yet affirm, that not so much as one of these seven plagues is hitherto come to pass; This singu­larity is neither too edifying nor too comfortable. I earnestly entreat them to lay aside the desire of contradicting, and to consider without prejudice [Page 223]these two things.

  • First, that in the whole expli­cation of this 16 th Chapter, there is not the least forced application; the Emblems which the Pro­phet makes use of, do exactly resemble the events set down in History.
  • The second, that in the appli­cation of these seven plagues unto the events, every thing does hang together, no part of this System contradicts another.

This being supposed, I en­treat them to consider, if chance can do this, and hath ever done it; chance may hit right in some points, but never does so in all.

I say again, that we are at the end of the seventh period: for it ought to be well observed, that there is not one viol, which distinct and seperated from others, lasts 200 years, the greatest part does not come near that number. This hath already lasted 170 years, it cannot last much longer. 'Tis true, the pa­pal authority, whose beams so scorched men under the fourth viol, lasted above 200 years; but this was, because it was inlayd or jointed in those that preceded, and those that followed. And its par­ticular strict period, must be reckon'd to be onely 108 years, which begun at the year 1270, when the Croisades ended, and continued untill the grand Schisme, which happen'd in the year 1378. for then began the diminishing of the papal authori­ty, and the darkning of the Kingdom of the Beast. The seventh viol hath already lasted longer then any of the rest, and 'tis probable, that it must last about 200 years, which none of the others hath done; but we shall see the reason of this in the next Chapter, where we shall shew that this seventh pe­riod is it self divided into three other periods, the harvest, the vintage, and the time that is betwixt the harvest and the vintage. The harvest is already past; the time betwixt the harvest and the vintage [Page 224]is almost expired; we are approaching to the vin­tage, and at this day ought to say, Come Lord Jesus, come; but within a little while we shall say, He is come, he is come.

CHAP. XI.

The explication of the 14th Chapter. The vi­sion of the harvest, and the vintage: the harvest of the Reformation, made in the age last past; the vintage is the Reforma­tion, which shall be made this present age.

THe fourteenth Chapter, is the second of those wherein we find the circumstances of the fall of the Babylonian Kingdom. In the beginning of the Chapter, we find the 140 thousand marked ones, who are the same with the two witnesses, (whom we shall discourse of hereafter,) the small number of faithful ones, whom God preserved in spiritual Ba­bylon, and who did not partake of her Idolatries. We find them, I say, who sing a song which none was able to learn, but they; i. e. they tast peculiar joyes and pleasures, which the Antichristian Chri­stians were notable to taste.

In the following verses an Angelappears, flying in the midst of heaven, Chap. 14.6. having the ever­lasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. This is the preparative unto that preaching of the Gospel, which must be made to all Nations, when the Antichristian Kingdom shall be ablosht. This preaching is said to be of the ever­lasting Gospel, because it shall last untill the end of [Page 225]the world. All Nations shall be converted, and their purity shall suffer no alteration, as long as the world shall last. And to signify that the Kingdom of Antichrist shall fall, through the preaching of this everlasting Gospel; immediately after, ano­ther Angel cryes Babylon is fallen, is fallen, that great City. Which proves, that in the vision that follows, the harvest and the vintage are the two parts of the fall of the Babylonian Kingdom.

The perse­cution of the Walden­ses, & Albi­genses, fore­told in the 14th Chap. vers. 9.10, 11.In the third place, we have in this Chapter an Angle who denounces the terrible judgments of God, that must fall on those who worship the Beast, and his image, and receive his mark in their foreheads, or in their hands. And at the same time, by these words, here is the patience of the Saints, is signified a sore persecution that must go before the fall of Antichrist; not that persecution, which we suffer at this day, and which must be the last; but that which the Church endured in the Waldenses, the Albigenses, the Bohemians, &c. For this is the per­secution which happen'd before the Reformation of the last age, because the fall of Babylon, which is spoken of in this Chapter, begins by the Reforma­tion made in the last age. Therefore the persecu­tion here spoken of, must be that which went be­fore our Reformation: but there is no other, besides that against the poor Waldenses, which lasted a full 100 years, before the preaching of Luther. All these things are onely a preparative unto the last vision of this Chapter, which contains a new prediction of the fall of Antichrist, with new circumstances: and 'tis this

V. 14. And I lookt, and behold a white could, and upon the cloud one sate like unto the son of man, having on his head a golden crown, and in his hand a sharp sickle.

V. 15. And another Angel came out of the Tem­ple, crying with a loud voyce to him that sate on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap; for the harvest of the earth is ripe.

V. 16. And he that sate on the cloud thrust in his sickle on the earth, and the earth was reaped.

V. 17. And another Angel came out of the Temple, which is in Heaven; he also having a sharp sickle.

V. 18. And another Angel came out from the Al­tar, which had power over fire, and cryed with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

V. 19. And the Angel thrust in his sickle into the earth, and gather'd the vine of the earth, and cast it into the great wine-press of the wrath of God.

V. 20. And the wine-press was trodden without the city, and blood came out of the wine-press, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

A distin­ction of circum­stances, and sub­stance in this vision.In this vision there are circumstances and sub­stance; the circumstances are these, the Angel who sits on a white cloud, and his cloathing; another Angel who bids him thrust in his sickle; another Angel who appears likewise having asickle; the ripeness of the corn and grapes; the wine-press of the wrath of God; the blood that flows out by the space of 1600 furlongs. These, I say, are circum­stances. The substance is the harvest and the vin­tage, which are reapt at two different seasons, by the Angels who have commission thereunto. The un­derstanding of the circumstances, depends upon the understanding of the substance; therefore this later must be explain'd, before we go about to explain the former.

[Page 227] I cannot tell by what spirit it is, but at last I am strongly perswaded, The har­vest in the vision is the Refor­mation al­ready made; the vintage is the Refor­mation, that shall be shortly made. that the harvest and the vin­tage, are the Reformations of the Church, that which happened, the last age, and that which shall happen in the end of this age, and the beginning of the next. The harvest therefore is past, the vin­tage must presently come. In this matter, Joseph Mede seems to be not more happy in his conje­cture, than others: He makes the harvest signify the ruin of the city of Rome; and the vintage, the total ruin of the Antichristian Kingdom, which must happen a little while after Rome shall be sackt. But I am perswaded, that they who will read me with some attention, and without prejudice, will prefer my thoughts before his.

Harvest taken in an ill sense. Jerem. 51.33.The word harvest in the style of the Spirit, some­times signifies good, and sometimes evil. God speaks by Jeremy, The daughter of Babylon is like a threshing floor, it is time to thresh her; yet a little while, and the time of her harvest shall come. And the Prophet Isaiah speaking of the desolation which should befall the ten Tribes by the Assy­rians, saith, And it shall be, Isa. 17.5. as when the harvest­man gathereth the corn, and reapeth the ears with his arm. Ioel 3.13. The Prophet Joel also represents the day of Gods vengeance, Put in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow; for their wickedness is great. In all these places, the word harvest signifies destruction and ruin.

In other places, harvest signifies something that is good. The harvest is great, said our Saviour; Mat. 9.33. but the labourers are few, speaking of the conver­sion of the Gentiles; Lift up your eyes and look on the fields, for they are white already to harvest. Ioh. 4.35a 38. I sent you to reap, that whereon you bestowed no labour. [Page 228]Lastly, sometimes harvest signifies both Good and evil together. As in the Parable of the Tares in the field. Matt. 13.30. Let them grow both together until the harvest. And at the time of the harvest, I will say to the reapers, Gather first the tares, and bind them in bundles to burn them, but gather the wheat into my barn. The harvest is the end of the world, the tares are the wicked, the wheat is the good, the reapers are the Angels, the same harvest that shall cast the chaff into the fire, shall lay up the corn in the garner. The same judgment that shall adjudge the wicked unto Eternal flames, shall gather the elect into glory. The harvest therefore may signify something that is good; but we cannot find, that any where the term vingate is taken in a good sense. The juyce that comes out of the grape, The word vintage, always sig­nifies, some evil. hath the colour of blood, which comes out of the veins of them that are murthred. For this reason vintage always signifies anger, wrath, destruction, vengeance, shedding of blood. I have trod the winepress alone, their blood shall be sprinkled upon my garments; Isa. 63. my own arm saved me, my fury it upheld me. In the 19 Chapter of the Revelation, 'tis said of him, who sits upon the white horse, that he treadeth the winepress of the wrath of God Almighty. The term vintage, that is never taken in a mild sense, in this place determines the sense of the harvest, that it must likewise signify a time, or season of destruction. And these are the two parts of the fall of the Antichristian Kingdom. Already one half almost of its subjects hath been taken away, in the last age; the other part shall be taken away, in this, and the next, which is the vintage.

But observe: God hath exactly put the distance between these two parts of the fall of the Popish [Page 229]Kingdom, in proportion unto that which is between harvest and vintage. In our climates, The di­stance of the two Reforma­tions an­swers to that of har­vest and vintage. harvest or­dinarily begins at the end of Iuly, the vintage at the middle of September; The same proportion is every where found: where harvest begins sooner, the vintage begins sooner also. They are about fifty days distant one from another, or a little more; let us take fifty, which is a sacred number, made up of seven times seven. Fifty days make the se­venth part of a year, (which is the period of the sowing, budding, springing, growth, and ripeness of grains and fruits) only there are ten days over. Now divide the period of 1260 years, which is that of Antichrist's reign, of his budding, his first birth, his progress, his consummation, the steps of his declining, and his destruction; divide, I say, these 1260 years into seven parts, and every seventh part makes exactly 180 yeas. If now you reckon these 180 years, from the year 1517. in which Lu­ther began to preach against popery, this brings us to the year 1697: If you reckon them from the year 1520, the date of Leo the tenths Bull, this will bring us to the year 1700. from which last if you take away ten years, because seven times 50 make but 350 (whereas the prophetick year is 360 days, or 360 years) this will exactly fall upon the year 1690. And this is the time that I judge, must be the beginning of the vintage: for the wit­nesses shall then rise: after which France must break off from the Pope, in my opinion before the end of this age; and in the beginning of the next, the remainder of the Antichristian Kingdom shall be every where abolisht. Thus every thing agrees with my calculation, viz. that we cannot be far from the end of the Kingdom of Po­pery.

[Page 230] 'Tis also to be observed, that harvest and vin­tage are not gathered in a day, Harvest & vintage re­quire some space of time. The first and se­cond Re­formation must also take up some space of time. there must be some time spent in reaping and gathering in the corn, as also the grapes. The first ruin of the An­tichristian Kingdom in the last age, took up about 30 or 40 years; Germany began in the year 1520, Denmark and Sweden followed in 1525, and the following years. England drove out the Pope in 1534. France embraced the Reformation under the reign of Henry II. In the same manner, without doubt, will the Reformation that we expect, be car­ried on. All those Countries, that remain under the papal Empire, will not fall off all at the same time: this shall be done in the space of several years. Spain, in all appearance will be the last. And as Peter de Lune, after he had been deposed by the Council of Constance, went and held his Seat in the mountains of Arragon, where he continued a Schism ten or twelve years; so 'tis probable that the Popes being driven out of the rest of Europe, will shelter themselves among the Spaniards, from whose hearts it will be a hard matter to pull popery away.

Lastly, it must be observed, that 'tis true, the har­vest does spoil the Earth of a part of her fruits, but it doth not of all, it remains to be a fair and plea­sant season; the Autumn which follows, hath its beauties, its profits, and advantages; it is a second Spring, the medows are crown'd with an after­growth, the trees put forth new flowers. But the vintage makes all waste, A lively Emblem in harvest and vintage of what hath happen'd, and shall happen in the ruin of popery. it spoils the Earth of the very remainders of its fruits and beauty, and im­mediately Winter comes, that puts on the Earth the very complexion of death and destruction. This is an Emblem of what fell out in the first destructi­on of popery, and of what shall in the second. The [Page 231] Reformation cut down several fair Countries in the last age, but notwithstanding many were left to it, nay, it had great success, massacred an infinite number of the faithful, procured to it self the confirmation of a famous Council, engaged those Kings who were its vassals, to double their endeavours, for the preservation of its Worship and Doctrines. It hath gain'd ground in the East, in China, in the Indies, in the West, in America, by the conquests of the Spaniard and Portuguese. It hath sent Missions, even to the end of the World, hath made an infi­nite number of false Christians, it hath regain'd on one side as much as it had lost on the other; and hath made its worship and Idolatry to reign as much as ever. For Spain and Italy were never more deep­ly plunged in Idolatry, then since the Reforma­tion. It hath strengthned its tyranny; for the Popes since the Council of Trent have domineer'd and acted as Soveraigns over Kings, and as Superiors over Councils. In the reforming of the Calender, Gregory XIII. did an act of an Ʋniversal Monarch, which the Popes had never done in the ages of their greatest insolence. They have deposed Kings of England, and in France Henry III. and Henry IV. They have laid an Interdict upon the Common­wealth of Venice, and the Kingdom of Portugal. In a word, Popery hath had great prosperities, that have comforted it under its disgraces. But as for the blow or stroke which God is ready presently to give it, it will be a dispatching blow, it will be a vintage that shall spoil it of all its fruits, and utter­ly take away all its beauty, the Winter shall come upon it, and its desolation shall be irrecoverable. This is the substance of the vision, let us view the circumstances.

And I looked, and behold a white cloud, and [Page 232]upon the cloud one sate like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. J. Christ himself of­ten appears in the visi­ons of the Revelati­on. This personage like unto a man, is probably the Son of God, found in fashion as a man, on the account of his Incarnation; the gol­den crown which he wears on his head, does prove that 'tis he; though he executes his judgements by his Angels, notwithstanding he often himself appears on the scene of the World in the book of the Revelation.

He is probably the Heroe in the sixth Chapter, who appeared sitting on a white horse, Chap. 6.2. and had a bow, and a crown was given him, and he went forth conquering and to conquer. He is the same who appears again in the 19 Chapter, sitting a second time upon a white horse, and was called faithful and true, and in righteousness doth he judge, and make war. He always sits upon something that is white; sometimes upon a white horse, some­times upon a white cloud. White is the symbol of innocence and mercy. A white cloud is a throne of mercy, a red cloud is that of justice. But mark, it must be some grand work; for which Je­sus Christ himself comes; for the Holy Ghost does not bring him upon the stage for some mean mat­ter. Now since the Apostles age, no work had been done so great as that of the last age. He had a sharp sickle in his hand. He comes upon a white cloud, intending favour to his children, but with a sickle for his enemies. 'Twas a great mercy to his own, when he took them out of Bahylon, the last age. But 'twas a terrible stroke of a sickle to Anti­christ.

And another Angel came out of the Temple, cry­ing with a loud voyce to him that sate on the cloud; Thrust in thy sickle, and reap, for the time is come for [Page 233]thee to reap, for the harvest of the Earth is ripe. He who sits upon the cloud, gives out orders to the Angels, and receives none from them: but he re­cieves from his Father, and the Angels may be charged to carry these orders to the Son. Thus the Angel, who here gives orders to Jesus Christ, speaks not in his own name, but in the name of him that sent him. The time to reap is come. Their iniquity is come to its height: Their measure is full.

Another Angel came out of Heaven, he also ha­ving a sharp sickle. This is the destroying Angel, who went through Egypt, the executioner of the judgements of God; this Angel comes onely as a second; for he who sits upon the white cloud, dis­appears not, he is the Master, and 'tis under his di­rection that this second Angel gives the last blow to popery.

Another Angel came out from the Altar, which had power over fire, and cryed with a loud cry to him that had the sharp sickle, &c. Here mention is made of an Angel who hath power over fire, and in the 16. Chapter, we find the Angel of the waters. Shall we conclude, that every Element hath its An­gel, who presides over it, and the events which fall out by its means, so that one Angel presides over the Sea and shipwracks, another over fire and burnings? This seems very probable to me, for the providence of God makes the winds his An­gels, and a flame of fire his Ministers. The Angel of the fire comes out from the altar, which popery had prophaned by its prophane sacrifices and false worship. And 'tis the Angel of the fire, who is here employ'd; to signify, that now the fire shall consume the Antichristian Kingdom, without any hopes of recovery.

[Page 234] 'Tis not necessary that the Kingdom of Anti­christ should be destroyed with great shedding of blood. The wine-press was trodden without the City, and blood came out of the wine-press, even unto the horses bridles, by the space of a thousand six hun­dred furlongs. 'Tis a great question whether the Antichristian Kingdom shall be destroy'd by sword, fire, and bloodshed. I see nothing in the whole Revelation, which obliges us to believe so: for though in this and several other passages, the ruin of popery is painted out, in expressions borrowed from war, slaughter, and bloodshed; yea, in the most terrible and high expressions; nevertheless, this may very well be understood figuratively; for the destruction of Paganisme is painted out in almost the same expressions by the Prophets, though it was brought to pass without bloodshed. As the Kingdom of the Beast was formed without war, by the sottish complaisance of the Kings of the Earth, who suffered their power to be snatcht from them, or rather did voluntarily surrender it; so this An­tichristian Kingdom may perish without weapon, by a word of two Letters. The Princes of the Earth need onely say NO, and the tyranny of An­tichrist will fall to the ground. And as for Idola­try, which is the other part of Antichristianism, the word and grace of God must destroy it. Neverthe­less, I am willing to submit to the general consent of Interpreters of both Communions, who unani­mously hold, that in the ruin of the Antichristian Kingdom, there shall be a great effusion of blood, and that Babylon, the capital City of that Kingdom, shall be laid in ashes. I am willing therefore to believe, that there shall be some bloodshed, not for any passages in the Revelation, but for these two Reasons. Rome must be misera­bly de­stroyed.

  • 1. The first, that 'tis not probable that the Pope and his Partisans will yield without resi­stance; they will stand out, and in defending them­selves [Page 235]will attaque; in which attaque they shall perish.
  • 2. The second, it seems agreeable to the Divine justice, that the City of Rome, that for two thousand years is the Mistress of the World, the tyrant of the universe, which hath shed so much blood, and has bin delug'd with so many impurities, should be overwhelmed, and the World be avenged. Ierusalem who was not guilty of such excess, is ruin­ed by a dreadful destiny. 'Tis not probable, that God makes ready a less destruction for the City of Rome.

Here the last lacking of Rome is fore-told,If this be so, this passage without doubt is one of those that foretell this bloody Tragedy. The City which is spoken of here, without the City, must be Rome. But we have said before, and shall hereaf­ter prove, that this word ought to be taken only for Rome, in conjunction with her Empire. Here 'tis Rome alone, and not her Empire. 'Tis true, but the reason is, that when she shall be laid waste (in the manner that is mention'd here) she shall have no more any Empire, all her Provinces shall be re­volted, she shall be left alone of her whole party, so that in this place she ought to appear all alone. And the City cannot signify any more then the City of Rome; because she shall have no more any de­pendent Provinces, excepting that which is called the patrimony of St. Peter, which Joseph Mede believes, is meant by these thousand six hundred furlongs. For he saith, that the Countrey that reaches from the walls of Rome unto the river Po, contains 200 Italian miles, which make exactly 1600 furlongs. If this conjecture be true, (as 'tis probable) this signifies, that all the forces which the Pope shall be able to get together, shall be wholly de­stroy'd without the City, i. e. without Rome, in that part of the Country which lyes betwixt Rome and the River Po.

CHAP. XII.

The explication of that part of the eleventh Chapter, where the last persecution made by Antichrist is fore-told, which is the present persecution in France, The death of the two witnesses, who shall not be buried, by means of the succour brought by the enemies of France.

THe first Chapter in the Revelation, where the ruin of Antichristianism is fore-fold, is the eleventh. We passed over it, for the reasons above mention'd. We come again to it at present, and place it the last, that we may place it according to the order of events, We have observed, that there is found in it an Epitome, or short draught of the whole History of the Church, from the resur­rection of Jesus Christ, untill his coming into the World to erect his Kingdom there. The pure Church of the three first ages is hid under these words, measure the Temple and the Altar, and those that worship therein; And the corrupted Anti­christian one under the Gentiles, who must tread un­der foot the holy City forty and two months. That is, the outward Court; but the Court that is with­out the Temple, leave out, and measure it not, for it is given to the Gentiles. This outward Court, as Ʋsher hath divinely explain'd it in his Prophecy, signifies Christians in appearance, whose Religion consists in the performance of some external duties of Christiani [...]y, without having the inward life, or the [Page 237]true Faith, which should unite them to Jesus Christ. But those who worship in the Temple, and before the Altar, are those who sincerely worship God in spi­rit and truth, whose souls are his Temples, in which he is adored and honoured with the most inward thoughts of their hearts, and who offer unto him a constant sacrifice, not onely of their lusts, but of their whole selves. Thus this holy man speaks, and I con­fess, that I see in his words the Character of the spi­rit of God. These are the true worshippers, whom God does measure, and whom he makes ac­count of, and these are those who possessed the Church, during the three or four first ages. But afterward, the Church became an outward Court, was filled with feigned worshippers, who made Christianity to consist in an appearance of piety, and in external Ceremonies. Then God pronounc'd concerning this Court, let it be given to the Gen­tiles for forty and two moneths. Then Paganism, Idolatry, the worship of subordinate Gods, Media­tors, and a thousand heathenish Ceremonies were introduced into Christianity. And this outward Court, these formal outside worshippers, were given up to a spirit of error and superstition, to begin Antichristianism, and make it continue twelve hundred and sixty years. We have also in this Chapter the Church under the Cross, persecuted, and hid in Babylon, in the two Witnesses, who pro­phesied, cloathed in sackcloth, a thousand two hundred and sixty days. We have in it the sound of the last Trumpet, and the thousand years reign of Jesus Christ and the Church: For at the sound of the se­venth Trumpet, the Kingdoms of the Earch become Gods and his Christs. Lastly, we have in it a remark­able event, which must come to pass at the end of the reign of Antichristian popery, and 'tis expressed in these terms.

[Page 238] V. 7. And when they shall have finisht their testimony, the Beast that ascendeth out of the bottom­less pit, shall make war against them, and shall over­come them, and kill them.

V. 8. And their dead bodies shall lye in the street of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

V. 9. And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three dayes and a half, and shall not suffer their dead bo­dies to be put into graves.

V. 10. And they that dwell upon the Earth shall rejoyce over them, and make merry, and send gifts one to another, because these two Prophets tormented them that dwelt upon the Earth.

V. 11. And after three days and an half, the spirit of life from God entred into them, and they stood up­on their feet; and great fear fell upon them which saw them.

V. 12. And they heard a great voyce from heaven, saying unto them: Come up hither; and they ascended up to heaven in a cloud, and their enemies beheld them.

V. 13. And the same hour was there a great earth­quake, and the tenth part of the City fell, and in the earth-quake were slain of men seven thousand, and the remnant were affrighted, and gave glory to God.

The Wit­nesses who prophecy cloathed in sackcloth are the faithful, who preach under the Cross.As to what concerns these two witnesses, i.e. what is signified by them. I have not changed my opinion since I wrote the book intitled, Law­full prejudices against popery. Though as to all the rest, the studious attention which I have used in reading these Prophecies, hath given me quite dif­ferent apprehensions; I do therefore still believe, that these two Witnesses, who must prophesy 1260 [Page 239] days, cloathed in sackcloth, are the small number of the faithfull, who during the reign of Anti­christianism, must keep themselves from its corru­ption, and condemn its idolatries and tyranny. God calls them witnesses, because these are they who bore witness to the Truth, which, but for them would have been forgotten. They prophesy cloathed in sackcloth; i. e. they preach under the Cross. For we must well observe, that these two Phrases, one used in our language, the other in that of the Holy Ghost; to prophesy cloathed in sackcloth, and to preach under the Cross, are absolutely of the same signification. He makes them onely two in num­ber, to express that those faithfull, who shall pre­serve themselves from the corruption of Idolatry, shall be but a very small number. And indeed, ex­perience hath too much verified this prediction. Nevertheless, he makes them two in number, to signify, that however small the number of true Christians is, it shall notwithstanding be great enough to support the Truth, and keep it from fal­ling; for in the mouth of two witnesses every word shall be establisht.

How these witnesses have pow­er to change wa­ter into blood, and shut up heaven. v. 6.God ascribes to these two witnesses, power to shut Heaven, that it rain not in the dayes of their prophesy, and power over waters to turn them into blood, and to smite the Earth with all plagues as often as they will. Joseph Mede gives a very ingenious reason of this, which I believe is very solid, viz. That the Holy Ghost borrows his Emblems from the histories of the Old Testament, and alludes unto several Pairs of eminent witnesses, which God raised up at several times: as Aaron and Moses at the coming out of Egypt; Joshua and Caleb at the conquering of the promised Land; Elijah and Elisha at the time of the grand Schism of the ten [Page 240]tribes. Zerubbabel and Jehoshua, at the return from the captivity. Among these witnesses Elijah and Elisha had power to shut Heaven, to hinder rain for three years, and to make fire come down from Heaven. Moses and Aaron turn'd the waters of Egypt into blood. Joshua and Caleb brought the people of Israel into the Land of Canaan, and smote the ancient Inhabitants with a sore plague. To this the Holy Ghost alludes.

But we must further add, that God ascribes to these witnesses.

  • 1. The shutting of Heaven that rain no in the days of their prophecy, to signify, that during the 1260 years of their Prophecy, and of the reign of Antichrist, there should be a great drought of grace, and a barreness of virtues and gifts in the Church.
  • 2. The turning of waters into blood, and the smiting of the Earth with all plagues; Because all the heavy judgements of God, that du­ring the course of these 1260 years, came upon the Antichristian Church, were sent on the account of these two witnesses, and to punish oppression under which it held both the Truth and those who were willing to profess it.

Here is fore-told a last persecu­tion that must hap­pen before the end of Antichrists reign.The seven verses which we even now have read, concerning the persecution, which these two wit­nesses must suffer, and the consequent of that per­secution, contain a grand event, which must come to pass before the last fall of the Antichristian King­dom. And 'tis one of the principal circumstances of this fall. First, we must observe the circumstance of time, and when they shall have finish their testi­mony. Mark, this testimony must last a thousand two hundred and sixty days. My two witnesses shall prophesy a thousand two hundred and threescore days, cloathed in sackcloth. Now these thousand two hundred sixty days, of the prophesying of the wit­nesses, [Page 241]are the forty two moneths of the Antichristi­an reign; for forty two moneths make exactly 1260 days. All the World is agreed, that these are the three years and a half of the reign of Antichrist, and that Antichrist and these two witnesses are abso­lutely and exactly contempories. 'Tis therefore the very same, as if the Holy Ghost had said, And when the Beast, or the man of sin, shall have finisht his reign of 1260 years, it shall make war against the two wit­nesses. This is therefore a persecution of Antichrist against the faithfull, and a persecution that must happen before the end of Antichrists reign.

These words, when they shall have finisht, must not be understood as if the Holy Ghost would say, when the 1260 years shall be finisht. For after the 1260 years are finisht, there can be no persecution, seeing the Beast shall have lost his power. So that this persecution must begin and end within the 1260 years, but yet at the end of them, 'tis the or­dinary custome, not only of Scripture, but of all men, to say, that something comes to pass, when this or that is finisht; because it happens when that things is finishing, and very near its end. This is therefore the last persecution of Antichrist against the Church: This persecution hath its Characters;

  • 1. It must continue a long time;
    Characters of the last persecu­tion.
    for 'tis compa­red to a war: The Beast that comes up out of the bot­tomless pit, shall make war against them.
  • 2. This war or persecution must end in a victory over the two witnesses, and shall overcome them and kill them. Mark, that God does not reckon the death and mar­tyrdom, which the faithfull suffer for the Truth, as a victory, that the Devil gains over them; (on the contrary, he reckons these to be a victory, which they gain over the World and the Devil: He speaks of Martyrs, when he saith, He that overcomes, I will [Page 242]make him sit down on my Throne.) So that when 'tis here said, that the Beast shall overcome the wit­nesses, this signifies, that he shall make them faint under the tryall. Which thing ought to be well observed, that we may discern the singular Chara­cter of this present persecution, that hath conquer'd and overcome above a million of souls.
  • 3. This victory of the Beast must prevail, even to a total extinction of profession: there shall remain no more signs of outward life in the faithfull, who shall stand for the Truth: they shall lye on the ground as dead bodies.
  • 4. This murther and the effect of this persecution shall be done in the street of the great City.
  • 5. The death of these witnesses must last three years and a half, denoted by three prophetick days and a half.
  • 6. During these three years and a half, the Truth shall remain as it were dead, but not withstanding not buried: men shall not dare to make profession of it; notwithstanding it shall be visible; the people who are neighbours of them, who shall have stain it; shall hinder it from perishing and putrefaction, to which the bodies that are in the grave are obnoxious.
  • 7. At the end of these three years and a half, the faithfull who are oppressed, and whose profession shall have been violently suppressed, shall rise again; after that, shall ascend to heaven, and shall be exalted in the world.
  • 8. At the same time, and after the exal­tation of the faithfull, there shall be an Earth­quake, i. e. a great emotion and trouble in the World, and in the Antichristian Kingdom.
  • 9. In this emotion, a tenth part of the City shall fall, i. e. a tenth part of the Antichristian Kingdom shall be take away from it.
  • 10. Seven thousand men shall perish in this Earthquake, and be buried un­der the ruin of the City, i. e. that this shall be [Page 243]brought about with some blood shed, (though not considerable) in that part of the City, which shall be taken away from the Pope and the Popedom.
  • 11. And lastly, within a little while, this tenth part of the City, which shall be taken from the Popedom, shall give glory to God and be converted.

Behold, what are the Characters of this last Antichristian per­secution. Now, when I search after the time in which this persecution must happen, I cannot doubt but that it is that in which we now are. After this persecution shall be over, God will begin to strike those sore blows to destroy the Antichristian King­dom, which must be destroyed within 25, or 30. years.

That the present persecuti­on is the last.That none may wonder, that I speak so positively about a thing which seems to be as yet hid in futuri­ty; I entreat all equitable minds to consider, that I have (as I think) with great evidence proved;

  • 1. That the reign of the Popedom must last 1260 years.
  • 2. That these 1260 years began about the year 450, or 455, and consequently they must end about the year 1710, or 1715. this being so, we are but 25 or 30 years from the end of the Popish Kingdom.

And if this be so, the present persecution must needs be the last, since there is no probabili­ty, that this present persecution being ended, the calm restored to the Church, should leave room for another persecution, which must happen before the fall of the Popish Kingdom. For we must al­low the space of at least 20, or 25 years, in which popery shall be persecuted and attacqued, and not be the aggressor and the persecutor. And certainly, a shorter time cannot serve, for the utter destru­ction of this vast Kingdom. For it shall not be de­stroy'd in a way of violence, but in a way of per­swasion; and because the charm that holds men [Page 244]enchanted, cannot cease in a moment.

The harvest is past a long while ago, the vintage must come speedily.I have further proved, that the fall of this Popish and Babylonian Monarchy is divided into two parts, the harvest and the vintage; that the harvest is the Reformation of the last Age, and the vintage is the Reformation that must be made in this that is present. Now, the space of time that is already run out since the Reformation of the last Age, does already equal the proportion of time, that is between the natural harvest and vintage: and consequently we must be very near the vintage, i. e. the time wherein God will begin the first blows, in order to the final de­struction of the Babylonian Kingdom. These things being so, this persecution must be the last, and im­mediately after it shall be ended begin the first events, which shall bring the Popish Kingdom to its final fall.

A time of some length must be as­signed for the last fall of popery.I have lastly observed, that the Holy Ghost hath styled these two parts of the fall of the popish King­dom, harvest and vintage; to let us understand, that, as the harvest and the vintage are not reapt in a mo­ment, but require many dayes, nay, weeks: so the two overturnings of the Babylonian Kingdom, must not be made in the twinckling of an eye, but in se­veral years. This hath been already verified in the harvest, i. e. the fall which happened to popery in the last Age; for this took up five and twenty or thirty years, and more. And no fewer can serve to compleat the ruin of this Kingdom. But if this be so, this must needs be the last persecution; yea, it cannot last a great number of years longer. For if the Babylonian Kingdom begin to decline 25 or 30 years before its last and final destruction, it must be­gin to decline and fall within four of five years; supposing that it be true, that it cannot last longer then the year 1710, or 1715. We must therefore [Page 245]see, if the Characters of this present persecution that the Church suffers, agree with those of the last per­secution which the Church must suffer from the Beast, according to the Text of the Revelation. And we are about to find these Characters so agreeing, and like, that what at first seem'd only a conjecture, will be able to become a kind of certainty.

The last Antichristian persecution, of which this Chapter speaks, must happen when the witnesses shall be almost at the end of their testimony, and Antichrist near the end of his reign. Now we have proved, by the Predictions and Types of the fore­going Chapters, that Antichrist is finishing his reign; therefore this must be the last persecution: It hath already lasted 30 years; for it began in the year 1655. when the Duke of Savoy undertook to destroy the faithfull of the Vallies of Piedmont; he sent thither Souldiers, who made a great mas­sacre; but because the time of slaying the Wit­nesses was not as yet come, God raised deliverance for them: they defended themselves with success; and all the Protestant States of Europe, did concern themselves to obtain from the Duke a Peace for those poor people. A persecution began in Poland a while after, and the Reformed were involved in the same ruin with the Hereticks, Socinians, and Antitrinitarians: they were driven out of that Kingdom, and were scattered in Transilvania, Hungary and Germany. At the same time a perse­cution begun in France: immediately after the Pyrenaean peace, the project of the ruin of the Protestants was laid at Court, and hath been pro­secuted, till it hath been executed, as we see at this day. In the year 1671. began the persecution of the Churches of Silesia, Moravia, Hungary; the consequents of which are, the almost utter extin­ction [Page 246]of the true Religion in the Territories of the Emperor. The two witnesses will in a little time be dead, through the total extinction of the pro­fession of Religion.

The Beast that ascendeth out of the bottomless pit, shall make war against them. This Beast is the papacy where ever it is; for 'tis not only in Rome that the Beast is found; but 'tis in the whole extent of the jurisdiction of the ten Kings. 'Tis not there­fore necessary, that a persecution should be exact­ly rais'd by the Bishop of Rome, that so it may be ascribed to the Beast: 'tis enough that it be raised in the extent of the popish Kingdom.

And their bodies shall lye in the street of the great City. 'Tis evident from these words, that this last persecution must be rais'd only within the circum­ference of the great City, i. e. the Babylonian and popish Kingdom, in the Countries where it reigns. On this account, probably those Kingdoms, Coun­tries and States, who are out of the jurisdiction of the Popedom, and whose Soveraigns are Prote­stants, must have no share in it. Further, the Pro­phecy saith, that the war must be made against the two witnesses, that prophesy cloathed in sackcloth; which is the same with what we call preaching un­der the Cross: this therefore only concerns the faithful, who preach and are under the Cross; so that the persecution must onely be rais'd within the bounds of the City, i. e. the Babylonian Kingdom, and against those who preach under the Cross. Holland, Sweden, Denmark, and all other States, which have Reformed Princes, and where the Re­formation is the ruling Religion, shall not feel it. And we have ground to hope, that the torch of the Reformation shall not be extinguisht. And though at present the King of England is of the Romish [Page 247]Religion. I dare notwithstanding perswade my self, that his Kingdom cannot be reckoned as one of the streets of the great City; seeing popery is not the ruling Religion there, though it be the Reli­gion of him that rules. Therefore I do not believe, that we must understand the prophesy of Ʋsher in the letter, or strictest sense, who says, that the per­secution must be general over all the Churches of Eu­rope; for we may understand it of all those where popery does rule. 'Tis true, he fore-tells a mas­sacre in England; but besides that, those who wrote this prophesy from his mouth might be mistaken; 'tis also possible, that this holy man, through the violence of his sorrow, went further than the Spirit did carry him. Notwithstanding, the English ought to remember the massacre in Ireland: circumstances then were not near so fa­vourable to popery, as they are now. Men must not trust to this, that the King of England will ne­ver consent to so barbarous an action: I believe he will not; but the Papists do not trouble themselves about the pleasure of their Soveraigns, when they see any prospect of advancing their cause by any kind of Methods. Therefore, if the Protestants be wise, they will not put weapons into the hands of their enemies.

The bodies of the two witnesses shall lye in the street of the great City. 'Tis to be observed, that in the Text, 'tis not in the streets, in the plural, as the French translation reads; 'tis in the street, in the singular. And I cannot hinder my self from belie­ving, that this hath a particular regard to France, which at this day is certainly the most eminent Countrey, which belongs to the popish Kingdom. Her King is called the eldest Son of the Church, the most Christian King, i. e. the most popish, accor­ding [Page 248]to the dialect of Rome. The Kings of France have by their liberalities made the Popes great at this day; it is the most flourishing State of Europe. It is in the middle of the popish Empire, betwixt Italy, Spain, Germany, England, exactly as a street or place of concourse is in the middle of a City. 'Tis also foursquare, as such a place, i. e. almost as long as broad. In a word, 'tis the place or street of the great City. And I believe, that 'tis particularly in France, that the witnesses must remain dead, i.e. that the profession of the true Religion must be utterly a­bolisht. This is already done by the revocation of the Edict of Nantes, and by the enormous cruclties of the Souldiers, who have bin let loose upon the Pro­testants, of whatsoever sex, quality and condition. If any stand firm, they must either leave the Kingdom, or be destroyed. Thus within a little while, the external profession of the Reformed Religion will be wholly abolisht there.

And they of the people, and kindreds, and tongues, and Nations, shall see their dead bodies, and shall not suffer their dead bodies to be put into graves, i.e. The Truth shall be slain, but it shall not be buried. Bu­rial is a degree beyond death, and is always joyn'd with a total corruption and destruction. And so 'tis not an office of charity, which is denyed to these two witnesses; but a degree of ruin, from which they are exempted. The wit­nesses shall not be bu­ried, i.e. the Truth shall not be de­stroy'd. And observe who they are, who hinder their burial; they are not the same with those who killed them: Those who killed them, are the Inhabitants of the street of the great City, i. e. those who dwell in the most eminent part of the popish Kingdom; which at this day is France. Those who hinder their burial, are the Tribes, Languages, People, and Nations, i.e. several neighbour nations; yea, 'tis to be observed, that the [Page 249]Propheey saith not simply, The Tribes, Lan­guages and Nations; but they of the Languages, Tribes and Nations, i. e. some chosen and elect­ed out of the Nations; the faithfull scattered in all the Nations of Europe, shall hinder the bu­rial, and total destruction of the Reformation in France.

Nevertheless, this does not wholly exclude those among the Tribes, Languages and Nations, who are not Elect. For 'tis probable, that all Europe shall contribute to hinder France from executing her design of extirpating the Truth. But this signi­fies, that the Reformed and the true Christians shall awaken Europe, (as well that part which is Roman Catholick, as that which is Protestant) to oblige it to look to it self and its own safety. The ene­mies of France shal hinder the destroying of the Re­formation. Languages, Tribes and Nations, always signify several Peoples, and never one only people. Thus it is evident by this Prophecy, that the people who are neighbours to France; nay, those who are distant from her, shall stop her in this furious design, of destroying the Reformed Religion. But after what manner they shall hinder her, this Prophecy speaks not; perhaps it shall be, by causing some trouble to France, du­ring which the persecuted faithful one shall have opportunity of breathing, and of giving a new birth to the Truth. We shall quickly know whe­ther God is preparing this already; all the Prote­stants every where, have united their Interests; and it cannot be doubted, this good understanding be­tween them which appears, is owing unto the persecution in France. The house of Austria it self begins to understand its true Interest. There is ground to hope, that the late Truce, which gave opportunity for this persecution will not be calm enough to give the Persecutors leasure wholly to [Page 250]extinguish the Truth. Perhaps, if shall be by an­other Method, that the several Nations shall hin­der the ruin of the Reformation in France. With­out doubt, they do something toward it, by the shelters and succors, which they afford to the fugi­tives, and particularly to the Pastors, whom God reserves, that they may again kindle the torch of the Doctrine of Truth.

Yea, in France it self, which is the street of the great City, God will preserve a number of the faithfull, who shall hinder the burial of the two witnesses, and the utter perishing of the Truth. There have been persecutions, in which the Truth hath been as it were quite sunk to the bot­tom, and buried in certain places. This must not happen in this last persecution. The truth will be oppressed; yea, suppressed: but it shall be most clearly discerned, and those who shall hold it in their hearts, shall be most evidently seen and known. As in dead bodies unburied they are dead, and yet men do see them as clearly as if they were alive. This persecution shall not come as far as a final suppression of the Truth, as happened in the time of the Albigenses, when not only the Witnesses were killed, but were buried, and dis­appear'd for several Ages: for tho some of them being dispersed did preserve, and carry the Truth into several desert places; nevertheless, the body of them was buried, and disappeared in the streets of the popish Kingdom; which shall not happen in this last persecution.

And they that dwell upon the Earth shall rejoyce over them, and shall send gifts one to another, because these two Prophets tormented them that dwell upon the Earth. Observe it well; these are not the same with those who hindred the dead bodies of the two [Page 251]witnesses from being buried. Those are called, They of the people, and kindred, and tongues: these are called, They that dwell upon the Earth: the for­mer hindred the burial out of piety; these rejoyce over their death out of impiety. In this whole Prophesy, the Earth always signifies the territo­ries and extent of the papacy and Antichristian Kingdom. They are the Inhabitants of these ter­ritories of the Antichristian Kingdom, who re­joyce. At this day we see this Prophecy fulfilled. Popery triumphs every where; yea, they who live in Protestant States are full of hopes, to see quickly their Religion uppermost, and nothing is more arro­gant and insulting than their carriage. But in a few years, they shall see their pride brought very low; which we are about to shew in the following Chapter.

CHAP. XIII.

The resurrection of the two Witnesses. The Re­formation shall within a few years rise again in FRANCE: after that, it shall be esta­blisht by Royal Authority. FRANCE shall renounce Popery, and that Kingdom shall be converted.

THe bodies of the two Witnesses must remain dead only three days and a half, and after these three days and a half, the spirit of life from God shall enter into them, and they shall stand upon their feet. In my Prejud, against Po­pery, I fixed these three days and a half, upon [Page 252]that space of time which lasted from the Council of Basil, and destruction of the Taborites, untill Luther: during which time it seem'd as if the witnesses had been dead: But I have wholly aban­doned that conjecture, after I had seriously con­sidered it. First, because in that space of time, the Witnesses were buried as well as slain: 'tis true, there continued some remainders of Calixtins in Bohemia, but they deserve not to be reckoned as a body: Again, 'tis not usual in Scripture to take a broken number, as this of three years and a half, to denote an uncertain and indefinite number, as I observed above: so that I am perswaded, that these three days and a half, are three years and a half; a day standing for a year, as the three years and a half are 1260 years, taking a year for a day. 'Tis therefore three years and a half, during which the external profession of the Truth must be altogether suppressed; and after which it shall be rais'd again to life. And as I reject my own notions, I would not that any should embrace those of Dr. More, who hath lately wrote upon the Revelation. He will have the three days and a half here to signify the same thing, which the three years and a half do, viz. 1260 years of the reign of Antichrist. But truly, he did not well consider this point, when he wrote this; First, this would be an affected and very profound obscurity: after he had reduced the 1260 years, to 1260 days, which make three years and a half, then to reduce the same 1260 years to three days and a half. We cannot find an example, where the Holy Ghost sets forth the same space of time, and in the same place, after so different a man­ner. But above all, we must take notice, that the Holy Ghost does here in a most exact manner di­stinguish these four things.

  • 1. The preaching of [Page 253]the Witnesses, they shall prophesy cloathed in sack­cloth.
  • 2. The death of the Witnesses; and after this, their bodies lye dead in the street of the great City.
  • 3. The duration of their Prophecy and testi­mony, they shall prophesy cloathed in sackcloth 1260 days.
  • 4. And lastly, the duration of their death; they shall see their dead bodies in the streets of the City three days and a half.

He that will con­found the two last of these, viz. the 1260 years, and the three days and a half, must also confound the two first, viz. the prophesying cloathed in sackcloth, and the lying dead in the street of the City: but certainly, nothing is more different then to prophesy, and to lye dead: at least, it must be sup­posed, that the Witnesses prophesy while they are dead. For their prophesying and their death, be­ing exactly fixed on the same period, denoted by 1260 days, and by three days and a half, they must happen at the same time. But how can it enter into any mans head, that dead men can pro­phesy? And who sees not, that their death does imply a cessation, and interruption of their testi­mony? But what need is there to reason about this thing, when the Text saith expresly and in plain words, that the death of the Witnesses must not happen, untill after their prophesying, and their witness-bearing 1260 days? And I will give power to my two witnesses, and they shall prophesy a thousand two hundred and threescore days, cloath­ed in sackcloth. And when they shall have finish'd their testimony, the Beast, &c. shall kill them. And their bodies shall lye dead three days and a half. There needs no commentary, to let us see that here is spoken of a persecution, that must happen at the end of the 1260 years, in which the faithful, who dwell within the bounds of the Babylonian King­dom, [Page 254]must be brought to an extremity that may be called death.

We are in my opinion certainly in this persecu­tion, which must extinguish the true Religion for three years and a half: if we will reckon these three years and a half, from the abrogating of the Edict of Nantes, in the moneth of October 1685. the deliverance of the Church, will fall out in the year 1689, and this is absolutely the conjecture of Monsieur du Moulin, in his Accomplishment of Prophecies; he hopes, that the persecution of the Church by the Antichristian party, shall cease in the year 1689.

A conje­cture of M. du Moulin, which may prove true, tho built upon false foundati­ons.If this should happen, it would be a purely ca­sual event; for the foundation on which he builds, is altogether void of solidity: he takes these three days and a half, for six hundred and third years. He supposeth, that the whole duration of Antichrists reign (which is 1260 years) is considered as one week: now a week is seven days, the half of seven days is three days and a half; and if this signifies the half of 1260 years, it is 630 years. He supposeth therefore, that the Holy Ghost intended to say, that the persecution made by Antichrist, shall last the half of his reign. After this, he finds that the first perse­cution for the sake of Religion, was that which was rais'd against Berenger in the eleventh Age, on the account of his sentiment, concerning the real pre­sence, in the year 1059. Add to 1059 the number 630, this makes 1689, in which year all persecution must cease, so as never to begin again: though in his opinion, Antichrists Kingdom and the Papacy must continue still after this above 300 years; for he makes them last untill the year 2015. 'Tis plain, his suppositions destroy themselves, or are not strong. First, 'tis not true, that the first persecu­tion [Page 255]on the account of Religion was that, which the Popes rais'd against Berenger: that which was rais'd by the Image-worshippers, against those whom they call'd Iconoclasts, or Image-breakers, was more cruel, and happened a long while be­fore. Again, what probability that the Popedom can reign or subsist 326 years without persecu­ting the true Christians, as this hypothesis suppo­seth? Besides, what is meant by that which is said, that the Witnesses after three years and a half, must ascend into heaven? After the year 1689. the faith­full shall reign and be exalted; and notwithstan­ding the Popedom shall last still 326 years, these things are incompatible. Lastly, to take three years and a half, for 630 years, is a thing that hath no example in all the Prophecies.

The perse­cution may cease in the year 1689.Nevertheless, after all this, 'tis not wholly im­probable, that the persecution may cease in the year 1689. but this depends upon reasons much diffe­ring from those now mentioned. For God, if he pleaseth, may reckon the three years and a half, of the death of the Witnesses, from the time of the re­vocation of the Edict of Nantes, made in the year 1685. in the moneth of October: We know not from what time God will reckon the three years and a half. but we have no certainty that God will do so. Who knows whe­ther God will not extinguish the Reformation in all the Countries, where the Dominion of France does, or shall reach. Without doubt, the Prote­stant Religion will be extinguisht in Strasburg; which depends upon France, and in other places. But this not being as yet done, the death of the Witnesses in the reckoning of God, perhaps must not begin till the time in which this work shall be finished. The Court of France desires also to ex­tinguish the Protestant Religion in the Vallies of Piedmont, which are under the Duke of Savoy, and [Page 256]this is now a doing: France making herself the executioner of those thundring Arrests, which she had procured at the Court of the Duke: which per­haps is the most singular example of the spirit of persecution, which was ever seen. All other perse­cutors have been content to persecute their own Subjects, or Countrey-men. But behold persons, who after they have reduced the Subjects of their own King, to the utmost extremities, go and make them­selves the Hangmen & Murtherers of the Subjects of Forreign Princes. If the three years and a half of the death of the Witnesses, must be reckon'd from the de­struction of these Waldenses; here is one years delay of the deliverance of the French Churches. Who knows, whether there be not other Countries, which we do not know, or are not willing to name, in which the Profession of the Truth must be extin­guisht, before we enter upon the three years of the death of the Witnesses? Who knows, if God will not reckon these three years and a half, from the time in which there shall not be so much as one in France who stands firm, and is not fallen? We know not, whether such a misery must come, tho I hope it shall not. There are as yet in France more then a hundred thousand persons, who either have not signed, or have repented after their signing. If all these must fall off, there is yet a long time to tar­ry. Lastly, who knows, whether God will not begin to reckon the three years and a half, untill other Princes have wholly extinguisht the Reformation in their Dominions? 'Tis therefore rashness to af­firm, that deliverance must exactly come in such a year. But that which I am perswaded of, and be­lieve that others may be perswaded of without rashness, is, that we are now in the last persecution; that this persecution shall be most effectual, as it is [Page 257]the most terrible that was even see; that the Wit­nesses of the truth, that is to say, all preaching of the purity of the Gospel under the Cross, and under popish Princes, will shortly be suppressed: that, from that time, the three years and a half must be rec­kon'd, at the end of which we shall see come to pass the most wonderful events of our days. Many now alive, shall without doubt see them: for I believe the thing is very near at hand.

Among the considerations laid down by me in the Preface, which induce me to believe, that this persecution is the last. I mention'd the singulari­ties of it, I named several such; Behold one, which in my judgement deserves to be added to the rest. 'Tis the horrible Edict, which commands, that the new Converts being sick, shall communicate after the popish way: This is the worst effect that ever was produced by the spirit of rage and reprobation. And 'tis not conceivable, how a Clergy that will be called Christian, can do such horrible actions. The Edict ordains, that they who will not communicate, shall be sent to the Galleys, if they recover. There is none who is so mortally sick, that is sure that he shall dye, and fearing to recover, he will also fear to go to the Gallies; and this affrighting object, is able to induce a sick man to communicate without faith, and to worship that which he judgeth to be a piece of bread: that is to say, to commit a horrible sacriledge, and an act of Idolatry, and consequently to damn himself certainly. So that properly this Edict is a trick of the Clergy, to procure the dam­nation of all the new Converts. This is perfectly to imitate that Italian, who, that he might take a compleat vengeance, having his enemy in his pow­er, promis'd him his life, on condition, that he would deny God; which having done, he mur­ther'd [Page 258]both his body and soul. Will men ne­ver open their eyes, to behold such objects as these?

The Refor­mation is foretold by three fi­gures, sig­nifying three Me­thods. And the spirit of life from God entred into them. These words teach us, how the Reformation shall be re-establisht in France: for in these Prophecies I find three ways, by which the Truth is esta­blisht; or re-establisht; The first is by lightnings, voyces and thunders; thus after the seventh viol was pour'd on the air, the Reformation in the last Age was made by lightnings, voyces and thunders, i. e. by the preaching of the Divine Oracles. And the se­venth Angel pour'd out his viol into the air, and there were voyces, and lightnings, and thunders. In this Prophecy thunders always signify the Di­vine Oracles. The seven thunders that uttered their voyces in the tenth Chapter; are the Oracles of God, which ought to be uttered in the sequel. Thus the Reformation was made in the last Age, in a most sensible manner, by the preaching of the word.

The Refor­mation shall come into France by way of internal grace.But behold a second way of reforming: A Spirit of life from God enters again into the dead Wit­nesses; i. e. those who are at this day under oppres­sion, shall suddenly rise up again by a secret opera­tion of grace, and an extraordinary motion; not by the means of preaching the word, not by the ministry of some new Preachers, but by a heavenly operation, that shall open the eyes of them who are as yet in darkness, and strengthen again the hearts of those who at this day have fallen through weak­ness. At that time in all appearance, the yoke of the Persecutor shall be broken, a time of ease shall come, and all those who at this day groan under the Captivity of Babylon, shall lift up their heads, and shall improve that season of calm to repair that which they are now forced to do by violence. 'Tis, [Page 259]these words signify, a Spirit of life from God, not from any man, nor by the ministry of any man, but from God, entred into them, and their zeal was en­livened again. But things shall not stay there, God is preparing other wonders. There is a third Re­formation, which shall be set on foot by way of Au­thority, by the Royal power, and this is expressed in the words that follow.

And the Witnesses heard a great voyce from hea­ven, saying unto them, Come up hither; and they as­cended up to heaven in a cloud, and their enemies be­held them. What hea­ven, and lifting up to heaven signify in the Pro­phecies. In the style of the Prophets, heaven, and lifted up to heaven, is the Throne, and to be exalted to dignity, greatness and power, even in the language of heathen Prophets: for Apomasar in his Apostelismata insomniorum, saith, If a King dreams that he sits upon the clouds, and is carried where ever he pleaseth, this signifies that his enemies shall serve him. But if he fancieth, that he is car­ried up to heaven, where the stars are, this presages that he shall be lift up above all Kings. The Pro­phets of God do also make use of these representa­tions to signify the same thing. Isa. 14.13. Isaiah describes the exaltation of the King of Babylon, by an ascen­ding up into heaven. I will ascend into heaven, I will exalt my Throne above the stars. And Jesus Christ saith of Capernaum, that she had been lift up unto heaven, but should be brought down unto hell. 'Tis therefore evident, that God does here signify, that some time after these three years and a half of death, the Reformation shall be lifted up to a great glory, but not every where; 'tis only in that place, which is called the street of the great City, and is after called the tenth part of the City: for the total destruction of the Antichristian Kingdom must not happen untill some years afterward.

[Page 260] There will shortly be a Reforma­tion in France, by the Royal Authority. And after; These words signify, that when the Reformation shall be establisht again in France, by way of Divine immediate operation, by which the zeal of the Apostates, and of others who know the truth, but with-hold it in unrighteousness, shall be quickned again; some space of time shall pass, probably some years, before France shall wholly throw off the yoke of popery. That Kingdom shall not be entirely Reformed by way of Authority, immedately after out Reformation shall be again set on foot by way of inspiration, and recovering of zeal. For, and after, signifies an interval of time; but whether it shall be short, or long, is not expressed; notwithstanding, I see no likelihood, that it shall be very long, nor do I believe so. They heard a great voyce from heaven. Yet once again, Heaven is the Throne, 'tis the Soveraign digni­ty, which in a State is exactly the same: that Hea­ven is to the Earth, in light, in lustre, in good or bad influences, in scituation, and in elevation. From Heaven, i.e. from Authority, and the Prince who reigns; they heard a voyce, they received an order; not a small clandestinsilent voyce, but a great voyce, i.e. a publick command, a solemn Edict; and this voyce said to them, Come up hither. Then the Truth shall get up into the Throne; and as God hath con­trary to all probability, given a popish Prince to England, so God will give a Protestant Prince to France, in spight of all oppositions of the Papists. And the ascended up to heaven in a cloud, i.e. Their elevation, and that of the Reformed Religion, shall be made publickly; as the elevation of Elijah, and of Jesus Christ, who were lift up above the clouds. And their enemies beheld them. Popery shall not as yet be destroy'd in France, when this shall hap­pen. The Priests, the Clergy, and Monks shall be [Page 261]spectators of this great work: But the end of po­pery in France shall come quickly after. For, the same hour-there was a great Earthquake; mark, the same hour; he saith not, and after, as he had said, to express a space of time between the resurrection of the witnesses, and their ascending up even to the Throne. But he saith, the same hour, to sig­nisy, that assoon as the Reformation shall be esta­blisht by a solemn Edict of the Prince, as by a great voyce from heaven, the total destruction of popery shall happen, as we are about to shew.

And the same hour there was a great Earthquake. I will not spend time upon the signification of this representation, an Earthquake: For 'tis known by all who are versed in the Prophets, See Isa. 170 13. and 24.19, 20. Jer. 4.24. and 49, 20. that in the Pro­phetick style, an Earthquake signifies a great com­motion of Nations, that must change the face of the World: because Earthquakes do overturn Cities, Mountains, and wholly change the face of a Coun­trey, make Valleys where there were Mountains, and Hills where there were Valleys, and Lakes which were dry Land before, and deserts of Coun­tries which were inhabited; so that 'tis certain, that according to this Prophesy, in a very few years, the face of the Antichristian Kingdom shall be chan­ged, but not every where. It shall be only in the tenth part of the City, which shall fall by this Earth­quake.

The City signifies the Roman Antichri­stian Em­pire, and not Rome alone. And the tenth part of the City fell. This is a passage where Interpreters have been short sighted, not ex­cepting our Joseph Mede, who often hath so quick a sight. To understand this, we must first know, what the City is. Joseph Mede is mistaken, toge­ther with all the rest, when he understands this to mean precisely the City of Rome. 'Tis a truth, which must be held as certain, (being one of the keys of the [Page 262] Revelation) that the City, the great City, signifies in this book not Rome alone, but Rome in conjun­ction with its Empire. The name of this great City is Babylon. Now 'tis clear, that Babylon is the whole Babylonian Kingdom. Come out of Babylon my people. 'Tis not from the City of Rome that the Holy Ghost invites his Elect to come out; 'tis from the Church of Rome, from the Babylonian Empire. This passage alone, together with that in this eleventh Chapter, v.8. And their dead bodies shall lye in the street of the great City, which spiri­tually is called Sodom and Egypt, where also our Lord was cruicified, are enough to prove, that the Babylonian City, is not Rome alone. Our Lord was not crucified in Rome; and if we should here take crucifying in a figurative sense, for the crucifying of the Religion of Jesus Christ, this hath been sacri­ficed at Rome no more than in other places of the Latin Church. In the 14 th Chapter, the Holy Ghost describes the fall of this City of Babylon; Babylon is fallen, is fallen, that great City; and in the same vision, he fore-tells the ruin of the Anti­christian Empire, under the Metaphors of an har­vest, and a vintage; which proves that this City is nothing else but the intire Kingdom of Babylon. In the 18 th Chapter the Prophet makes a long descri­ption of the desolations of this City, under the Me­taphors, of a City of Merchandise, which had a great traffick, and was fill'd with pleasures and delight­full things. Now 'tis certain, that the shamefull simony, the wicked pleasures of the Papacy, have not reigned less in the Provinces of the Babylonian Kingdom, than in the Capital City; from whence 'tis again evident, that the City signifies the whole An­tichristian State. Lastly, the constant opposition, between the Holy City, and the great City, proves [Page 263]that the City includes the whole Antichristian Church, even as the Holy City signifies the whole Christian Church. De Launay hath confessed this in the eleventh Chapter of the Revelation, and in the 16 th: but no exception is to be made; every where the City, and the great City Babylon, signifies the in­tire Kingdom of the Papacy. And the reason of this is evident, old Rome made her whole Empire to be one only City, by means of that right of citizen­ship, which she bestowed on all who were of some considerable quality, though they dwelt in the Provinces. The citizens of Rome dwelt in all Countries; now where the citizens of a City dwell, there is the City: this made Rutilius say,

Dumque offers victis, proprij consortia juris
Ʋrbem fecisti, quod prius Orbis erat.

Thus it goes exactly in the Church of Rome, which hath re-establisht the Roman Empire. All those who are members of this Church, are citizens of her capi­tal City. The Church of Rome, is but one City. Persons of all Nations are admitted into her Senate, or Colledge of Cardinals. The Tribunal, which is called the Rota, is constituted of Coun­cellors, taken out of all the Provinces, which pay subjection to Rome. Every Forreigner may come to be a Cardinal, and every Cardinal may come to be Pope. Therefore, there are properly no For­reigners in that State, no Papist is a Forreigner to the Church of Rome, and that which they call the holy See.

That which hath deceived Interpreters, v. 9, 1 [...]. is the 17 th Chapter, where the City is called the Woman, which sitteth on seven Mountains; and that great City, which reigneth over the Kings of the Earth. This, say they, is the City of Rome, and the Papists. themselves do grant it, and without doubt 'tis Rome, and we have above proved it; but 'tis Rome [Page 264]conjointly with her Empire. Babylon signifies the whole Antichristian Empire, and this Antichristian Empire, is said to sit upon seven Mountains, and to rule over the Kings of the Earth, Rome must always be considered together with her Empire. because this is true of its Capital City. Nothing is more ordinary (not to add, that 'tis constantly used) than to denote a whole Kingdom by the ruling City. Thus; men al­ways spoke of Rome; Rome hath conquered the Na­tions; Rome hath enlarged her Empire to the end of the World; this signifies, that the Roman Em­pire hath subdued all Nations, and extended its bounds even to the utmost parts of the Earth.

The tenth part of the City is one of the ten Kingdoms, that make up the Em­pire of the Papacy. Chap. 17.12, 13.This being supposed and proved, that the City is the whole Babylonian and Antichristian Empire; it must be remembred, that this Empire of Anti­christ is made up of ten Kingdoms, and ten Kings, who must give their power to the beast: The ten horns which thou sawest are ten Kings. These have one mind, and shall give their power unto the beast. From which 'tis clear, that the tenth part of the City signifies here one of those ten Kingdoms, un­der the authority of the Antichristian Kingdom. A tenth part of the City fell, i.e. one of these ten Kingdoms, which make up the great City, the Ba­byonian Empire shall forsake it. This therefore, is exactly that, which must happen within a little while after, the three years and a half of the total suppression of the Truth shall be exspired; and a while after that the Witnesses shall be rais'd, i.e. after the profession of the Truth shall be rais'd to life again in France and elsewhere.

And then, the same hour, immediately after that, the Reformation shall be establisht by a Royal Edict, without delay; There shall be an Earthquake, and a tenth part of the City shall be overturn'd. Mark that, the Earthquake, i.e. the great alteration of [Page 265]affairs in the Land of the Papacy, must for that time happen only in the tenth part of the City that shall fall: for this shall be the effect of this Earth­quake.

Frahte shal shortly fall, not by a ruin of the Monar­chy, but by a ruin of Pepery.Now what is this tenth part of this City, which shall fall? In my opinion, we cannot doubt that 'tis France. This Kingdom is the most considera­ble part, or piece of the ten horns, or States, which once made up the great Babylonian City: it fell; this does not signify, that the French Monarchy shall be ruin'd; it may be humbled; but in all appearance, Providence does design a great elevation for her afterward. 'Tis highly probable, that God will not let go unpunisht the horrible outrages which it acts at this day. Afterward, it must build its greatness upon the ruins of the papal Empire, and enrich it self with the spoils of those who shall take part with the Papacy. They who at this day perse­cute the Protestants, know not wither God is lea­ding them: this is not the way by which he will lead France to the height of glory. If she comes thither, 'tis because she shall shortly change her road. Her greatning will be no dammage to Prote­stant States; on the contrary, the Protestant States shal be enricht with the spoils of others; & be strength­ned by the fall of Antichrists Empire. This tenth part of the City shall fall, with respect to the Papa­cy; it shall break with Rome, and the Roman Reli­gion. One thing is certain, that the Babylonian Em­pire shall perish through the refusal of obedience by the ten Kings, who had given their power to the Beast. The thing is already come to pass in part. The Kingdoms of Sweden, Denmark, Eng­land, and several Soveraign States in Germany, have withdrawn themselves from the Jurisdiction of the Pope. They have spoyl'd the harlot of her riches [Page 266] They have eaten her flesh, i.e. seiz'd on her Bene­fices and Revenues, which she had in their Countries. This must go on, and be finisht as it is begun. The Kings, who yet remain under the Empire of Rome, must break with her, leave her solitary and de­solate.

But who must begin this last revolt? 'Tis most probable, that France shall. Not Spain, which as yet is plunged in superstition, and is as much under the tyranny of the Clergy as ever. Not the Em­peror, who in Temporals is subject to the Pope, and permits that in his States the Archbishop of Strigo­nium should teach, that the Pope can take away the Imperial Crown from him. It cannot be any Coun­trey but France, which a long time ago hath be­gun to shake off the yoke of Rome. 'Tis well known, how solemnly and openly war hath been declared against the Pope, by a Declaration of the King, (ratified in all the Parliaments) by the decisions of the Assembly of the French Clergy, by a Dispu­tation against the Authority of the Pope, managed in the Sorbon, solemnly, and by order of the Court. And to heighten the affront, the Theses were po­sted up, even upon the gates of his Nuntio. No­thing of this kind had hitherto happened, at least in a time of peace, and unless the Pope had given occasion by his insolences.

Besides this, Superstition and Idolatry lose their credit much in France. There is a secret party, though well enough known, which greatly despi­seth the popular Devotions, Images, worship of Saints, and is convinced that these are humane in­stitutions; God is before-hand preparing for this great work.

To this it may be objected, that for the last hundred and fifty years, the Popes Empire hath not [Page 267]been made up of ten Kings, because the Kings of England, Sweden, Denmark, &c. have thrown off his Government; and consequently, France is not at this day the tenth part of the Babylonian Empire; for 'tis more then a tenth part of it. But this is no difficulty: for we must know, that things retain the names which they bore in their original, (without regarding the alterations which time does bring along.) Tho at this day, there are not ten Kingdoms under the Babylonian Empire, 'tis notwithstanding certain, that each King­dom was called, and ought to be called in this Prophecy, the tenth part; because the Prophet having described this Empire in its beginning, by its ten horns, or ten Kings, 'tis necessary for our clear understanding, that every one of these ten Kings, and Kingdoms, should be called one of the ten Kings, or of the ten Kingdoms, with respect to the original constitution of the Anti­christian Empire.

Seeing the tenth part of the City which must fall, is France, this gives me some hopes, that the death of the two witnesses hath a particular relation to this Kingdom. 'Tis the street or place of this City, i.e. the most fair and eminent part of it. The Witnesses must remain dead upon this Street, and upon it they must be raised again. And as the death of the Witnesses and their Resur­rection have a relation to the Kingdom of France, it may well fall out, that we may not be far distant from the time of the Resurrection of the witnesses, seeing the three years and a lalf of their death, are either begun, or will begin shortly.

And in the earthquake were slain seven thousand; in the Greek it is, seven thousand names of men, [Page 268]and not seven thousand men. I confess, that this seems somewhat mysterious: in other places we find not this phrase, names of men put simply for men. Perhaps there is here a figure of Grammer called, Hypallage casus, so that names of men, are put for men of name, i.e. of raised, and con­siderable quality, be its on the account of riches, or of dignity, or of learning. But I am more in­clined to say, that here these words, names of men, must be taken in their natural signification, and doe intimate, that the total Reformation of France, shall not be made with bloodshed, nothing shall be destroyed but names, such as are the names of Monks, of Carmelites, of Augustines, of Domi­nicans, of Iacobins, Franciscans, Capucines, Ie­suites, Minimes, and an infinite company of others, whose number 'tis not easie to define, and which the Holy Ghost denotes by the number seven, which is the number of perfection, to signify, that the orders of Monks and Nuns, shall perish for ever. This is an Institution so dege­nerated from its first Original, that 'tis become the arm of Antichrist; These orders cannot perish one without another.

If any will have it, that these seven thousand, slain, signifie, that there shall be bloodshed, it shall not be great; for the number seven put for an indifinite number, never signifies a great one. De Launay is very much mistaken when he sayes, that the seven thousand, who had not bowed the knee to Baal, [...] King. 19.18. signified a great multitude; on the contrary the signified a very small number, indeed the number was so small, that Elijah did not know of them: he sayd, I am left alone.

The Kings of France at this day, do lift their authority so high, that nothing can resist it. 'Tis [Page 269]therefore probable, The autho­rity of the Kings of Francs shall prevail over the ruling. Re­ligion. that every thing will bend under the yoke of their Will when they shall resolve to break with Rome: and it seems as if the Pro­vidence of God was preparing the way unto this thing, by the Clergies Declaration, confirmed by that of the King, viz. that Kings depend on none in any thing which concerns Temporals; and that 'tis never lawful to deny obedience to them upon a pretext of Religion. For if this be once fixed, when ever it shall please the Kings of France to forsake the Communion of Rome, (by this Principle of the present Bishops) it cannot be allowed, that the People should rebell against them. I look on that which is happened in England, as another prepa­ration unto this Event: A King of a Religion con­trary to that of the State reigns peaceably; the reason is, that Providence will accustome the subjects to pay subjection to Princes who are enemies of the Ruling Religion.

And the remnant were affrighted, and gave glory to the God of heaven. This is the total con­version and reformation of the tenth part of the City, i.e. of the Kingdom of France, that shall quickly follow, after the Kings of France shall have broken with the Bishop of Rome.

V. 14. The second Wo is past, and behold she third Wo cometh quickly; namely, the second of the three Woes, which had been denounced after the sound of the fourth Trumpet. Chap. 8.13. And I heard an Angel flying through the midst of Heaven, crying with a loud voyce. Wo, wo, wo to the inhabitants of the earth, by reason of the other voyces of the Trum­pet, which are yet to sound.

  • The first of these three woes was the Grashoppers,
    Saracens denoted by Gras­hoppers.
    who came up out of the bottomless pit with their Head Apollyon, and in Hebrew Ahaddon. These Grashoppers are plain­ly [Page 270]the Saracens, Chap. 14. Arabians with their Head Maho­met.
  • The second Wo, is the domination of the Turks, who passed from the other side of Euphrates at the sound of the sixth Trumpet.
  • And the third Wo is the fall of the Antichristan Empire.

These three great events deserve to be distin­guisht from all others; for they have changed, or shall change the whole face of the world.

And the seventh Angel sounded, &c. this which follows, concerns the Kingdom or reign of Iesus Christ and the Church, and consequently, must be reserved to another place,

CHAP. XIV.

Observations upon the 17, 18, 19. Chapters of the Revelation, concerning the fall of Anti­christ's Kingdom. A brief Methodizing of the events, which the Holy Ghost had displaced in the Visions.

THe seventeenth Chapter contains something that relates to the destruction of Antichrists Kingdom.

V. 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and make her desolate and naked, and shall eat her flesh, and burn her with fire.

V. 17. For God hath put in their hearts to fulfill his will, and to agree and give their Kingdom unto the beast untill the words of God shall be ful­filled.

There's nothing in this passage, that hath not been opened, or is obscure. 'Tis clear, that these Kings, who through ignorance, or weakness, suf­fer'd [Page 271] their power to be usurped by the Empire of the papacy, shall take it again; they shall eat her flesh, i.e. shall enrich themselves with her benefices & re­venues; and burn her with fire, i.e. shall abolish the the memory of this Romish Empire, so that no­thing but ashes shall remain of it.

The 18 th Chapter is a long description of the ruin of the Antichristian and Babylonian Empire. I have no need to enter into this Chap. because I find nothing in it of that which I principally seek, which is, those certain characters which can inform us of the time of this fall; namely, whether it be night at hand, or afar off. There is nothing there con­cerning it, except that which is general. As to this Chapter, I will say only. First, We must remember the remarque, which hath been often made by us, that Babylon here does not signify strictly the City of Rome, as most have imagined. 'Tis the whole Babylonian Empire, as appears from these words, Come out of Babylon my people. I do not think, that any great number of Gods people, hath come out of the City of Rome; hitherto we have not seen it. My second remarque is, we must not (as is usually done) over much press the mystical sense of divers merchandises, which are reckon'd up, and were sold it that City. I do not believe, VVe must not over much seelt mysteries in the par­ticular merchan­dises of Babylon. that there is any other mystery in this thing, than that this Babylonian Empire being set forth under the Emblem of a great City, it was necessary to represent it as a City of great commerce; for that is inseperable from great Cities. Not but that these merchandises, and the many instruments of Luxury and pleasures, which are said to have been in this City, do not very fit­ly signify, and according to the design of the Holy Ghost, both the Simony and debaucheries of this corrupted Church in the general. But I believe not [Page 272]that 'tis necessary to enquire particularly what is meant (for example) by the silk, the precious stones, the fine linnen, &c.

The burn­ing of Ba­bylon must not be un­derstood literally.My Third Observation upon this 18 th Chapter is, we must not interpret literally the Metaphors of burning, fire, blood, and slaughter, which the Holy Ghost set before us. Certainly, these are not the Methods which God makes use of to establish his Kingdom. I think indeed, as I have already said, that God will suffer Rome to be sackt, as he suffer'd Jerusalem to be: I further believe, that this great change in Religion, will not be made without blood shed, as it hapned in the last age. But seeing the City, in this Chapter, and general­ly in the Revelation, take in the whole Baby­lonian Empire, we must not imagine that all this great circuit of Countries shall be laid de­solate.

The 19 th Chapter is the last in which mention is made of the destruction of Antichrists Kingdom. The ten first Verses of this Chapter must not be dis­joyned from the fore-going Chapter, for they are only the continuation of it; The solemn rejoy­cings of the Elect, after the ruin of Babylon, and the consummation of the Christian Church, here below upon Earth.

The eleven last Verses of the Chapter, contain a wonderful vision, wherein Jesus Christ appears sitting upon a white Horse, having the titles of faith­full, of true, of the word of God, of King of Kings, of Lord of Lords. He gathers his armies together, to fight against the Beast, and against the false Pro­phet. An Angel stands in the Sun, and calls to all the fowls of Heaven, to come and eat the flesh of those men that must be slain in that great battel, which was to be fought. On the other side, the Beast [Page 273]and the false Prophet gather their forces; the battel is fought; the Beast and Kings are overcome; he is taken with his false Prophet; both are cast into the lake of fire and brimstone, together with all those who had worshipt the Image of the Beast. And this is magnificent, and the Figures are lofty. But there is nothing new in this; and in my judgement, 'tis nothing but a recapitulation of the fore-going vi­sions, concerning the ruin of Antichrists reign. The vision of the eleventh Chapter is an Epitome of the visions that follow, and this is properly an Epitome of the visions which went before; there­fore I do not judge it necessary to insist upon it. Especially, seeing nothing is found of that which we seek for; namely, the signs and marks by which it may be known, when and at what time the reign of Antichrist must end. 'Tis in the 11, 14, and above all in the 16 th. Chapter, that we find the Characters of this end, and of the time in which it must come to pass. Therefore it was necessary only, that we should insist upon those Cha­ters.

The slaugh­ter and murthers in the 19th Chapter, must nor be under­stood lite­rally.I will only make the observation upon this Chapter, which I made upon the fore-going. That we must not understand literally the expressions of war and destroying, that are used here: for exam­ple, that Iesus Christ must tread the wine-press of the wrath of God, that he must give to be eaten by the fowls, the flesh of Kings, of Captains, of mighty men, of Horses, of free, and bond, &c. These are Meta­phors borrowed from war, and must be under­stood surably to the nature of this spiritual war, which Jesus Christ must make against Idolatry, Su­perstition, Heresies, and Tyranny: his quarrel is with these, and not with men. Besides the reasons alledged, we have here a convincing one, that [Page 274]the Instrument of so many victories, and which must make such a slaughter, Vers. 15. is the sharp sword, that comes out of the mouth of him who sitteth upon the white horse. And the remnant was slain with the sword of him that sat upon the horse— and all the folws were filled with their flesh. Now all know, that this sharp sword, that comes out of the mouth of Jesus Christ, is the Word of God; a spiritual sword, which must act only spiritual slaughters, and which does not destroy the lives of men, but their manners and Idolatries. So that I fear, lest those are mistaken, who hope to render to Babylon that which we have received form her; and in the cup which she hath filled, to fill to her double, i. e. to give her blood for blood, torment for torment. This is not the spirit of the true Church.

I have now done with this subject, and I think there remains but one thing to do, that I may give a clear Idea of our prophecies, and that is, to Epito­mize and rank, according to the order of time, the various events which relate to the ruin of Anti­christs Kingdom, which the Holy Ghost displaced and confounded, to the end that the prophecies might not be clearer than God did intend they should be. As for the seven plagues of the seven viols, they are perfectly ranked according to their order, and according to their times.

  • A commen­dious Me­thodizing of the e­vents which must bring Antichrist's Kingdom to its ruin.
    1. The first plague of the first viol, begins about the year of our Lord 900. it lasts almost 150. years, and ends under the Popedom of Leo IX. about the year 1050.
  • 2. The second and third plagues, which are the Croisades, begin at the end of the eleventh age, and end at the going out of the thirteenth, in the year 1270. or 1292. For till then some of the La­tins kept possession in Palestine, so that they take [Page 275]up the space of about two hundred years.
  • 3. The fourth plague begins before the Croi­sades; but if we please, we may place its begin­ning where the foregoing ends. This fourth plague is the encrease of the Papal yoke, and this Period beginning at the year 1270, shall continue untill the year 1378, when the consequent of the fifth plague begins, namely, the weakning of the Papal reign by the schism. Therefore this Period will contain 108 years.
  • 4 The fifth plague is the removing of the Popes to dwell at Avignon, and the grand Schism of the West. It begins in the year 1305 and lasts untill the year 1440. This Period being a little jointed within the former, shall last 130, or 135. years.
  • 5. The sixth plague, which is the passage of the Turks into Europe, and the desolations which they made in the Popes Dominion, and in the Latin Church, beginning towards the end of the fourteenth Age, about the year 1370. and lasting untill the siege of Vienna under Charles the fifth in 1529, this Period will be 150 years.
  • 6. The seventh plague beginning about the year 1520, and lasting untill the end of our Age, and the beginning of the next, must last about 190 years. This last Period is longer then the rest, because God intended to subdivide it into three other Periods.
  • 7. The first Period of this last viol, is the harvest, which lasted 30, or 40 years, from the year 1520, until 1560, when all the Countreys, which were to be Reformed, had embraced the Reformation.
  • 8. The second period of this seventh viol, is that season and state of rest and victory, which the Papacy regain'd, and this period lasts from 1560, or 1570; for since that time Popery hath received [Page 276]no considerable check, but rather hath much prevailed; it hath made war against the saints, had hath overcome them.
  • 9. Towards the conclusion of this second period of the seventh viol, a sore persecution must happen. The Witnesses clothed in Sackcloth, i.e. the faithful, who are under the Cross, shall be oppressed, and remain dead in the street of the great City for three years and a half. That is, the profession of the Truth shall be wholly suppressed: but the Truth it self shall not be buryed, nor layd in the grave, nor for­gotten.
  • 10. At the end of the three years and a half, shall begin the third period of the seventh viol, which the Holy Ghost calls the vintage. This is the total ruin of Antichrists Kingdom, and this period shall last 20, or 25 years; 'tis probable that it will begin about the year 1690, or a little while after.
  • 11. the first thing, which shall be done in the third period of the seventh vial, is the Fall of the tenth part of the City, i. e. of the Kingdom of France, which shall break with the Kourt of Rome, and wholly change the face of Religion in that Kingdom. This is the first action of the vintage.
  • 12. The Beast and the false Prophet, the Pope and his Agents, shall rally all their forces: but God shall muster all his together, and give the last blow to Popery: then the Beast and the false Prophet shall be thrown into the lake, and plunged into the bot­tomless pit: Babylon shall wholly fall; and it shall be said, she is fallen,, she is fallen.

CHAP. XV.

The Reason why in this work we speak of some things so positively. The linking together of our Principles, suffers us not to doubt, that we now are at the end of the reign of the papacy.

IN the first Edition of this work, I did here finish what I had to say about those events past and fu­ture, which concern the ruin of Antichrists King­dom. Second Editions have this advantage, that they may be suted to the pallates of the Readers, of whom a tryal hath been made. And (were it possi­ble for me to do it) I would gladly use this piece of prudence, with respect to a Remarque, which very many have made; namely, that in this discourse we speak over positively, and which too much confi­dence, concerning things which at the most ought to be propounded only as conjectures. Perhaps some time or other men shall know the principal rea­son, which made me speak in so confident a manner, and with such tokens of assurance. In the mean while I desire their attention to several things which I have to say.

There are some things, that are propound­ed only as strong con­jectures.The first is, That I do not speak so confidently, as 'tis believed, concerning the most part of those things which are yet to come: for example, I say not down the exact time of the resurrection of the witnesses. I do not say, that it shall be exactly in such a year; for I have declared, and do still declare, that I know not from what time God shall please to begin, [Page 278]the reckoning of the three years and a half; Not but that I strongly hope, that God intends to begin it at the time of the Revocation of the Edict of Nantes: but this doth not rise to a full assurance. That which concerns the rising again of our Refor­mation by way of inspirations, the approaching Reformation of France by way of Authority, the fall of the tenth part of the City, i. e. of France, which shall forsake the papal Kingdom; this I say seems to me to be more than a conjecture, I confess it; and if things should fall out other­wise, I should be very much mistaken. But however, if the fall of popery should begin in some other place, I would ingenously confess that I was deceived, That the Countries, Kingdoms, and States, which are not under the papacy, ought not to be accounted the streets of the great City, and that they must not feel an persecution, seems to me more than probable, and I believe it. But not­withstanding, I declare, that I do not make it an Ar­ticle of faith; and if it should fall out, that God should send his desolating scourge upon all the Re­formed Churches in Europe, without excepting the places where our Religion at this day bears sway; I grant that men will have right to accuse me, that I have guess'd wrong, but not that I made rash con­clusions. And truly, when I consider the horrible looseness which every where prevails, I confess, that I cannot but fear lest Good should throw all into the same furnace.

What is propound­ed as cer­tain.Behold therefore, what I assert, namely, that this is the last persecution, which Antichrist must raise against the Church, and that we are near the end of the twelve hundred and sixty years (which is the Period of his Empire,) and that in the beginning of [Page 279]the next age, this Empire must see its end. If I should be mistaken nine or ten years, and that this Empire should (instead of ending in the year 1710, or thereabouts) run on untill the year 1720, I do not think that any could justly treat me as a false Prophet, and accuse me of rashness. Many will not forbear to judge me rash, because I propound my conjectures about these things as certain con­clusions. To this I have a second thing to say, That none hath reason to be offended, that I am possessed with, and perswaded of that, which I think I evi­dently see, and that I find the proofs of what I pro­pound convincing to my self. I should do ill to demand of others the same assurance, and oblige them to entertain the same perswasion; I de­clare the contrary in express terms: I am well con­tent (as I have said) that my Readers should account these assertions to be conjectures, provided that I may have the liberty to believe what I see, or what I believe I see in the writings of the Prophets. Be­sides, it seems that there is no great necessity of pu­nishing me for this pretended rashness; seeing if so be that I am mistaken, Time is preparing for me a mortification sore enough. Let us leave Pro­vidence to work: it will discover who is guilty of rashness and fond credulity.

Our prin­ciples must be consi­dered.The last thing which I would say for my justifi­cation is, that before any condemns me of rashness, as to what I hold, that we are at the end of the 1260 years of Antichrists reign, my principles must be duely weighed, and that not each apart (as per­haps some have done) but conjointly. Behold the principles and their connexion.

  • 1. The first is, that the papacy is the Antichristian Empire of which these Prophecies speak.
  • 2. That Idolatry is the principal Character of this Antichristian Empire.
  • [Page 280] 3. That this Empire of the Beast must begin when the Roman Empire was divided into ten Kingdoms, and when that Heads (the Emperors) which was in the Apostle Pauls time, was destroyed. Here are three principles, which I know not how any Protestant can doubt of. We shall presently see whither they will lead us.
  • 4. My fourth principle is, that I have hit the truth in the explication of the seven viols, so that stinking ulcer in the first is the hor­rible corruption of the Church of Rome in the tenth Age.

The Sea and rivers of blood in the two follow­ing plagues, are the Butcheries acted by the Croisades, The encrease of the Sun's heat in the fourth plague, is the encrease of the papal authority: the Ecclipse and darkning of this Sun in the fifth plague, is the grand Schism between Rome and Avignon: the Kings of the East, who pass over Euphrates, in the sixth plague, are the Turks, who pass over the Bos­phorus to invade the remainder of the Greek Empire, and a part of that of the Latins: and lastly, the di­viding of the great city into three parts, in the se­venth plague, is the dividing of the Latin Church into three Communions, Papists, Lutherans, and Refor­med. I lay down as a principle, which I cannot doubt of, that I have it the mark in the explica­tion of these plagues. But this ('tis said) seems rash, to assert so confidently that which can only be a strong conjecture. Men may object what they please against this exposition, but I cannot recant it. And I desire the World seriously to consi­der only these two things.

  • 1. That my explications very well agree with the words and Metaphors of the prophecy.
  • 2. That 'tis impossible that chance should produce an explication so universally lucky.

It must be remembred what we said concerning the Epistles to the seven Churches, on the question, [Page 281]whether they are Prophetical? We granted, that there are some passages that agree well with the applications which are made: but we observed, that these applications are far from being univer­sally true: 'tis therefore chance that produced those lucky agreements. But if any one comes, who shall make such a measured division of times, and such a just application of these times, and the events in them, unto the Characters with which these seven Churches are marked, so that nothing is defective; then I shall remain perfectly satisfyed, that this last Interpreter hath exactly hit the truth; it will be no longer a conjecture. Let me therefore be permitted to remain per­swaded, that I have hit the truth as to the seven plagues, seeing they so perfectly agree with tho events which are past.

My fifth Principle is, that I have not been less happy in hitting the true sense of the harvest and vintage in the fourteenth chapter. A man must be blind, if he sees not, that these are the two parts of the fall of Babylon. Babylon is fallen, is fallen, that great city; and immediately after, this fall is divided into harvest, and vintage: I cannot hinder my self from seeing, that this signifies the first fall of Popery, by a first Reformation, which certainly is come to pass: and the final fall of Popery, by a second Reformation, which must come to pass. None can, I think, seriously consider the perfect agreement between the representations and the Original, but be will be perswaded that 'tis so.

6. My sixth and last Principle is, that we are in the last Persecution which the Church must suffer, from the Kingdom of Antichrist. And this last conclusion, so naturally and necessarily flowers [Page 282]from the foregoing ones, that none can acknow­ledge the preceding, but he must likewise own the truth of this. Let us now see whither these Principles do lead us.

All our Principles lead us unto the eighteenth Age to find the end of Antichrists reign,If the Papacy be the Antichristian Kingdom, then certainly the period of 1260 prophetick dayes, or 1260 years (which are assigned to the duration of the Kingdom of the Beast) belong to it. If the principal Character of this Kingdom is Idolatry, 'tis clear, we must begin to reckon the duration of this Kingdom from that time in which Idolatry was set up in the Church. Now 'tis certain, that the Idolatrous worship of Reliques and of Saints was fully establisht in the fifth Age: Reckon 1260 years since the fifth Age, this will bring you to the beginning of the eighteenth Age.

If the Empire of the Papacy be the Empire of the Beast, we must begin it at the time when the Roman Empire was divided into ten Kingdoms: Fore the Holy Ghost speaks so in express and clear terms. Reckon 1260 years, since the division of the Roman Empire into ten Kingdoms, which was done in the fifth Age, and this will lead you to the eighteenth Age.

If the Roman-papist See is that man of sin, of whom St. Paul speaks in the 2d Chap. of the Epist. to the Thessalonians, we must reckon the 1260 years (assigned to his Empire) from the time that the Imperial dignity which held at Rome, ceased to hold, [...]. 6, 7. or withhold, which happened in the fifth Age. Reckon again your 1260 years since that time, and you will see, that you fall upon the eighteenth Age.

If we have hit right in explaining the seven viols, and the seven plagues, the last viol hath been poured out since the time of Luther, and its [Page 283]influence is running still, according to the pro­portion of the preceding viols; it cannot be running out above two hundred years. Reckon again by this rule, and you will fall into the eighteenth Age.

If the harvest and the vintage in the fourteenth chapter, are really the first and second part of the fall of the Antichristian Papacy, which must be produced by as many Reformations, then the Reformation in the last Age must have been the harvest: lengthen as much as you please the space of time between the harvest and vintage, you cannot make it longer than two hundred years. Reckon, and you will fall upon the eighteenth Age, the find there the vintage, and the final ruin of the Papacy.

Lastly, if all that we have said is rational, 'tis impossible that this should not be the last perse­cution: for the Reformation cannot be raised again so as to fall down a second time, seeing we have proved, that the Period of 1260 years is about to expire: therefore reckon this persecution as the last, and make it to be as long as you will, provided you observe the measure which God hath set to the longest persecutions that the Church hath suffered, and this however will bring you unto the eighteenth Age.

Observe, I pray you, how many things do bring you to this eighteenth Age. Admire the meeting of so many paths, which do all bring you to the same point. And remember this undoubted Principle, that 'tis impossible that false conjectures should hit right in every thing.

I entreat above all, the Roman-Catholicks to consider seriously this Principle. How can they perswade themselves, that system of lyes and false [Page 284]suppositions should hang well together? That we should find in their Roman See exactly all the Characters, which are given to the man of sin, to the Beast in the Revelation, to spiritual Babylon, to the whore clothed in scarlet; that [...]ve should meet with the Characters of the Papacy in its birth, exactly in the time that the Prophets have markt out for the birth of the Antichristian Kingdom; that we should find so exact these seven great judgments of God, denoted by seven plagues; that God should exactly at this time permit, that F. Maimbourg should publish one history upon another, of the declining of the Em­pire, Of the Croisades, Of the Schism of the Greeks, Of the great Schism of the West, Of Lutheranism, and Of Calvinism, for this pur­pose, to raise our attention unto these great events of the seven plagues, which without this, perhaps none would have thought of. I earn­estly beseech them (I say) seriously to consider this heap of circumstances, and to tell me in their Consciences, whether Chance can produce and agreement of above a hundred or two hun­dred points, relating to the same subject. None can ever make this reflection seriously, but he must be convinced.

CHAP. XVI.

Of the thousand years reign. That in all the past time, there is not a time to be found, wherin Satan hath been bound. Four heads of argu­ments to prove this reign. The first is, the fifth Monarchy, so plainly promised to the saints.

WE have done examining that which relates to the fall of the Antichristian Kingdom. That we may keep our word, that we gave in the Title of our second part, we must now enquire, what must happen to the Church after that great event. This laid down in the 20 chapter of the Revelation, in these terms.

v. 1. And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand.

v. 2. And he laid hold on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand years.

v. 3. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and after that he must be loosed a little season.

v. 4. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Iesus; and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

[Page 286] v. 5. But the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection.

Behold the Text, which is the subject to so many doubts, and so many controversies! Behold that which hath made the pretended Hereticks, who are call'd Chiliasts, and Millenaries. I mean not those Chiliasts, who have believed a thousand years reign of the Church, during which time it must enjoy (according to their opinion) the car­nal and sinful pleasures of the world: these were filthy spirits, which came out of the Dragons mouth.

A distin­ction be­tween car­nal and spiritual Millena­ries.But as for those, who believe, that after the ruin of Antichrist, and before the end of the world, God reserves to himself a period of a thousand years, in which he must reign by himself and his people, pour out upon them an abundance of his spirit, bring al Nations to his knowledge, govern them with a golden scepter, and no longer with an iron one, secure them from all evil, and from all dan­ger of corruption: as for these, I say, the time is co­ming, and that very shortly, that men shall be asha­med that they have branded them with the names of Chiliasts, of Millenaries, and fifth- Monarchymen. I have former by observed, that there is something that is surprizing and divine in the due understan­ding of Prophecies. We wonder at the strange stu­pidity of the Jews, who do not discern in their own Oracles, our Jesus and their Messias. We are Astonisht at the dismal blindness of the Papists, who do not see the Beast and Antichrist in that which they call their Holy See, and their Holy Church. God hath had reasons, why he hath given these men eyes that they should not see, and a heart void of understanding. Certainly here is the [Page 287]same thing. There must be a blindness greater then can be imagined, 'Tis surpri­sing that men have not seen in the Scrip­ture the Reign of Jesus Christ on the earth. in those who see not this Kingdom of Iesus Christ, and the Church, which must make the seventh Period of the world. There is some­thing supernaturall in this blindness. I had this fa­vour from God, that I saw this Reign in the Scri­ptures, ever since I was able to read and understand them, without having read either any Commen­taries upon the Revelation, or writings of the Mil­lenaries. I hope to make out the truth of this Reign with such clearness, that if shall be difficult to shake any doubt of it.

It is im­possible to find in the time by­past. room for the Pe­riod of a thousand years, in which Sa­tant must be bound.First, it is agreed on all hands, that within the duration of the Church, we must necessarily find a Period of a thousand years, in which it may be said, that Satan hath been bound, i.e. hindred in his designs, which are seduction and persecution. This it too plain to be denyed. But where shall we find this Period? I am sorry to see so great, so learned, and so holy a person as Ʋsher Arch­bishop of Armagh, to place this period of a thou­sand years within the time of Christs Incarnation, and the eleventh Age. How can any one say, that the Devil was bound during that space? Is it with respect to seduction? In the three first Ages did he not seduce men? Were not the Pa­gans seduced? Their Religion, was it not the Ru­ling Religion? There were Christians, I grant; but I am perswaded, that they were not the fiftieth part of the whole Roman Empire.

In the succeeding Ages, hath he not set on foot that grand seduction, that is called the Beast, the False Prophet, the Kingdom of Antichrist? Hath he not brought Idolatry into the Church, the abo­mination into the sanctuary, such tyranny, pride, and corruption of manners, that there was never [Page 288]greater among the Pagans? With respect to per­secution, hath he been bound; how much blood hath shed? how many Butcheries hath he acted? how many Massacres? what a great number of Martyrs? Can it enter into any mans thoughts, that this should be called the Period of Satans binding? He was never so broken loose.

The falsity of their hy­pothesis, who begin them at Constantin.What do those gain, who come three hundred years lower, and hold, that Santan began to be bound at the time of Constantin? They must upon that principle, place their ending at the year thirteen hundred, and so include within their Pe­riod of the thousand years the rage of the Beast, who hath fed upon the blood of the saints, the seductions of the false Prophet, who makes the Image of the Beast to be worshipped, and the whole world to run after him, who obligeth all men to bear his mark upon their foreheads, who makes war against the Saints, and overco­meth them. In one word, they must take in, into their Period of Santans binding, that space of time, in which the Revelation sets forth the Dragon as broken loose, giving his power to the Beast, and devouring the whole world. Once again, this is a blindness which I cannot conceive.

If there was no other argument against these two Hypotheses, this alone would be enough to convince me of their falsity; namely, the terrible confusion into which these Authors do put the Visions of the Revelation. To any one who hath studyed them, it is evident, that the Prophet hath observed the Order of History, at least in the gross of events. He had several visions concer­ning the same thing; and in the order of these vi­sion, the order of all their circumstances does not alwayes, in every thing, agree with the order of [Page 289]events, and this we have observed, and cleared. But I say it again, the gross is alwayes according to the order of history: this order is observed in the Revelation, that the birth and progresses of Anti­christs Kingdom are laid down before its fall. Now the Authors we have spoken, do make S t Iohn guilty of a Parachronisme of two thousand years. After he had finisht the narrative of the ruin of Antichrist, and gone through a Period of 1260 years, which if we add to them the space from the Incarnation of Christ, unto the revelation of the son of perdition, make almost two thousand years. After this, I say, they make him on a sudden to go back as far as the beginning of the Christian Church. Is there any other instance of such con­fusion in this book? Let them shew it. What mean those words, After this (so the French version) which begin the 20 Chapter, and denote always not only the succession of visions, but of times? This work is already large than I intended to make it; but notwithstanding I cannot forbear to lay down a few of our arguments, there are so ma­ny, that one might crush the contrary opinion with number: but I shall only urge the principal ones. I shall open as it were four springs of arguments, Four springs of arguments that de­monstrate the trath of Christs reign upon earth. which I shall leave every man liberty to sound and dive into, contenting my self with producing them, and drawing from them the principal evi­dences, which clearly discover this future reign of our Lord Iesus Christ.

The firs spring is the fifth Monarchy▪ promised to the Saints.My first spring, or source of arguments, will be in the Prophecies that speak of a fifth Monarchy reserved for the Saints. 'Tis impossible to find a rational sense in them, without supposing this thousand years reign. There are two remarkable ones in the book of Daniel; In the 2. Chapter [Page 290] Nebuchadnesar sees a statue, whose head was of gold, the shoulders of silver, the belly of brass, the leggs of iron, the feet and toes partly of iron, and partly of earth. The Prophet interprets to him these four metals of the statue, that they are four great Monarchies. The iron leggs, by consent of all, signifie the fourth Monarchy, which is the Ro­man. The feet and the ten toes, partly of iron, and partly of earth, signifie the ten kings or Kingdoms, which were to divide the Roman Em­pire, and weaken it at the same time. And wher­as thou sawest the feet and the toes, Dan. 2. v. 41, 42. part of potters clay, and part of iron, the kingdom shall be divi­ded, but there shall be in it of the strength of iron, forasmuch as thou sawest the iron mixt with miery clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. These ten toes are the ten Kings, which were to make up the Kingdom of Antichrist, and reign together with him, in the last Period of the Roman Empire; during the 1260 years marked in the Revelation. Now hat happens at the end of the reign of these ten Kings, and of the fourth Monarchy? v. 44. And in the dayes of these kings shall the God of heaven set up a King­dom, which shall never be destroyed; and the King­dom shall not be left to other people, but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever.

Behold a fifth Monarchy, different from the ten Kings, The Mo­narchy promised to Christ, cannot be placed in the Ages by past. which must break them in pieces, and must continue after them for ever, i.e. untill the end of the world. 'Tis granted, that this Kingdom, that shall never be destroyed, is that of Iesus Christ. But is it not as clear as the day, that this King­dom must not appear untill after that the ten [Page 291]Kings and the ten Kingdoms shall have been bro­ken 'in pieces by this fifth Monarchy. I confess, I have nothing to say to them who are incapable of beholding this evidence; and I do not con­ceive how it can be said, that we must go back beyond the ten Kings, that we may place the Monarchy of Iesus Christ before them, when the Prophet so plainly placeth it after the ten Kings. Is it not expresly said, that his fifth Mo­narchy must break in pieces and destroy these ten Kingdoms? How therefore can it go before them, or have its duration parallel to theirs?

In the seventh Chapter of the same Prophecy, we have the same four Monarchies, under the Images of four Beasts. 'Tis confessed, that the fourth Beast, that had ten horns, is the Roman Em­pire. all our writers grant, that these ten horns, that signifie ten Kings, are the ten Kingdoms, into which the Roman Empire was divided after the time of Valentinian the third, and that those ten horns reign together with the little horn, which is Antichrist. When the Prophet had seen both the fourth Beast, and the three first wholly destroyed, and their bodies burnt with fire, he adds, And I saw in the might-visions, Chap. 7. v. 13. and behold one like the Son of Man came with the clouds of heaven, and came unto the Ancient of dayes, and they brought him near before him, and there was given him do­minion, and a glory, and a Kingdom, that all peo­ple, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his Kingdom that which shall not be destroyed. And to the same purpose in the expli­cation of the vision. v. 24.25. And the tend horns out of this Kingdom, are then Kings that shall arise, and another shall arise after them, and he shall be diverse from [Page 292]the first, &c. And he shall speak great words against the most high, and shall wear out the saints of the most high, and think to change times and lawes; and they shall be given into his hand, untill a time, and times, and the dividing of times, &c. All are agreed that Antichrist is here intended, and all Protestants grant that this is the Papacy, and that its reign is to last 1260 years. Now what is to happen after this time, and times, and a dividing or half a time? v. 26. But the judgment shall sit, and they shall take away his dominion, to con­sume, and to destroy it unto the end. Behold the destruction of Antichrists Kingdom. Immediately after the Prophet adds, And the Kingdom, and dominion, v. 27. and the greatness of the Kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him. Behold the reign and Kingdom of the Saints, and a reign which succeeds to that of Antichrist. In truth, we must give the lye to the Holy Spirit, if we suppose, that we must go back two thousand years before the end of Anti­christs reign, to place the beginning of this reign of the Saints and of Jesus Christ. Here we have the Son of Man coming in the clouds of heaven, after that the four Beasts, i. e. the four Empires, have been broken to pieces; to receive the King­dom from the hand of God his Father, and reign for ever untill the end of the world. We must speak without any judgment, The fifth Monarchy cannot be understood of the Kingdom of glory after the day of judgment. if we say, that this everlasting Kingdom of Jesus Christ, is to be understood of the heavenly reign, after the end of the world, and the last judgment. For the Apostle St Paul saith in plain terms, that Jesus Christ shall then reign no longer, and that he [Page 293]shall deliver up the Kingdom to God, even the Fa­ther. Besides, Daniel speaks of a Kingdom that is to be under the Heavens, and not of one that is above them. Further, 'tis a meer triffling, to mingle eternal things with temporal, and bring down the Heavenly Kingdom of Paradise into the rank of earthly and temporal Monarchies, by making it to be a fifth Monarchy. Thus 'tis plain, that the Prophet treats here of a Kingdom, that indeed is heavenly on the account of its purity, but is earth­ly on the account of its Seat, and because it must be upon earth.

I am willing to joyn unto these Prophecies, only that in this 20 th Chapter of the Revelation, which is so clear, that it needs not any commentary. The Prophet saith expresly; After this (so the first verse is rendred in the French) i.e. after the last victory over the Beast, and his false Prophet, the Devil shall be bound, and the Saints shall live and reign with Christ a thousand years. But 'twill be ob­jected, that this passage is too plain, and this very thing makes our sense of it suspicious. The Pro­phets are not wont to express future things so clearly. But if this reason holds, the Iews are not to be blamed, for rejecting our Oracles con­cerning Iesus Christ; for example, this, A Virgin shall conceive a Son; and this other, And thou Bethelehem—out of thee shall come a Ruler, &c. and the whole 53. Chapter of Isaiah, and that Prophe­cy of Daniel, that Messiah must be cut off, but not for himself; And that very clear Oracle, he shall make his soul an offering for sin. For 'tis evident, that these Oracles, are not less plain in speaking of Christ, and the circumstances of his birth, his life, and his death; than those in Daniel and the Reve­lation, which speak of the thousand years reign. [Page 294]Others instead of confessing, that this Text is too clear to be understood in the literal sense; say, that it is too obscure, and must be explain'd by others that are more clear. Truly I do not conceive, how men can speak at this rat. 'Tis obscure, because it saith the contrary to that which these Gentlemen imagin, and because 'tis inconstant with their Hy­photheses.

CHAP. XVII.

The second spring of Arguments to prove the thousand years reign, is the reign promised to the Iews. The promises made to them, have not been fulfilled, but must be. The conver­sion of St. Paul is a Type of that of the whole Nation.

THe second spring of my Arguments shall be the Prophecies and Oracles, which promise unto the Iews extraordinary blessings, a reign upon Earth, a prosperity that shall be visible to all Na­tions; yea, an elevation to a Kingdom unto which all Nations must pay homage. These Oracles are without number: we must only produce some of them. Isal. 2.2, 3, 4. Sacred Ora­cles that promise great pro­sperities to the nation of the Jews. And it shall come to pass in the last days, that the Mountain of the Lords house shall be establisht in the top of the mountains, and shall be exalted above the hills, and all Nations shall flow unto it. 3. And many people shall go and say, Come ye and let us go up to the Mountain of the Lord, to the house of the God of Iacob, and he will teach us of is ways, amp;c. And he shall judge among the Nations, and rebuke many people. And in Chapter 25, v. 8. He will swallow up death in victory, and the Lord God will wipe away tears from all faces, and the rebuke of his [Page 295]people shall he take away from off all the earth, for the Lord hath spoken it. And in the beginning of the 32 Chapter. Behold, a King shall reign in righteous­ness, and Princes shall rule in judgement. And a man shall be a hiding place from the storm, and a co­vert from the tempest. And in the 41 Chapter, v. 8. But thou Israel art my servant, Jacob whom I have chosen, the seed of Abraham my friend, &c. v. 10. Fear not, for I am with thee, be not dismay'd, for I am thy God, I will strengthen thee; yea, I will help thee, yea, I will uphold thee with the right hand of my righ­teousness, v. 12, Thou shalt seek them, and shalt not find them, even the men that contended with thee, &c. v. 15. Behold, I will make thee a new sharp threshing Instrument having teeth, thou shalt thresh the moun­tains, and shalt make the hills as chaff. In the 43. Chapter, vers. 1, 2, 3, &c. But now thus saith the Lord, that created thee O Jacob, and he that formed, thee O Israel, Fear not, for I have re­deemed thee; I have called thee by name; When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee—For I am the Lord thy God, the holy one of Israel thy Saviour—Fear not, for I am with thee, I will bring thy seed from the East, and gather thee from the West; I will say to the North, Give up; and to the South, keep not back; bring my sons from far, and my daugh­ters from the ends of the Earth. And in the 44 Chap. v. 2, 3. Thus saith the Lord that made thee, and formed thee from the womb, who will help thee. Fear not O Jacob my servant; for I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine Off-spring. And in the 45 Chap. v. 14, 15, 16, &c. Thus saith the Lord, the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of [Page 296]stature, shall come over unto thee, and they shall be thin, they shall come after thee in chains, they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee, & there is none else, &c. v. 23, 25. I have sworn by my self, the word is gone out of my mouth in righ­teousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. In the Lord shall all the seed of Israel be justified, and glory. In the 49. Chapter throughout, and especially from the thir­teenth Verse. Sing, O Heaven, and be joyfull, O Earth, and break forth into singing, O mountains, for God hath comforted his people, and will have mercy upon his afflicted. But Sion hath said, the Lord hath forsaken me, and my Lord hath forgotten me: Can a woman forget her sucking child, &c. Thy children shall make haste, and thy destroyers, and they that made thee waste shall go forth of thee. Lift up thine eyes round about and behold, all these gather themselves together, and come to thee; as I live, saith the Lord, thou shalt surely cloath thee with them all as with an ornament, and bind them on thee as a Bride doth, &c. Then shalt thou say in thy heart, who hath begotten me these, seeing I have lost my children and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone, these where had they been? &c. And Kings shall be thy nursing fathers, and Queens thy nursing mothers, and they shall bow down to thee, with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. One might transcribe the whole Prophet, for he is filled with these great promises. Read the 54, the 61, the 65, the 66, and above all the 60 Chapter, where he speaks to Ierusalem, Arise, shine, for thy light is come, and the glory of the Lord is [Page 297]risen upon thee; For behold, the darkness shall cover the earth, and gross darkness the people, but the Lord shall arise upon thee, & his glory shall be seen upon thee. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising. Lift up thine eyes round about and see: all they gather themselves together, they come to thee; thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged, because the abundance of the Sea shall be converted unto thee, and the forces of the Gentiles shall come unto thee, &c. And the sons of the strangers shall build up thy walls, and their Kings shall mi­nister unto thee; for in my wrath I smote thee, but in my favour have I had mercy on thee. All the rest of the Chapter hath the same strength, and the same sense.

These Ora­cles can't be applyed, to the re­settling of this people after the Babylonian captivity.We ask, when these Oracles have been fulfilled? was it, when this people was brought back out of the Babylonian captivity? But how can any man speak at this rate? what extravagant figures would these be? Because this people rebuilt the City of Ierusalem, and the Temple, and formed a petty State in Syria, under the Maccabees; could any one say, that their. Empire should be as large as the whole world, that all the Kings of the earth should pay them homage, that their children should be without number, &c? Besides, have not all these Oracles a Character of spirituality, which shews us, that God promiseth to give the Iews light, knowledge, holiness, righteous­ness? Thy people also shall be all righteous, saith the Prophet. But 'tis well known the government of the Maccabees was not of this nature. 'Tis therefore certain, yea, 'tis owned by all that are able to pierce into the spirit of the Prophets, that all these blessings have relation unto the times of the Messiah.

[Page 298] Let any one tell us, what blessings the Nation of the Iews hath received by the Messiah? These Ora­cles have not been accom­plisht since the coming of the Messiah. For al­most two thousand years, this miserable Nation is scatter'd throughout the Earth, it is the excre­ment, the curse & off-scouring of all; it sighs under a long and cruel captivity. Matters shall they then go off thus, the end of the World will come; the Iews shall perish in their miseries! If this be so, certainly all these Prophecies are cheats; the Holy Spirit hath deceived this Nation, all their Oracles are false, and God hath born them up with vain hopes for this is trifling with God and men, to say, that these promises were accomplisht in that small number of Iews, who were converted to Christianity: When those Iewish Christians were so bad Christians, that they only served to found a cursed heresy, and sect; which hath born the name of Ebionates and Nazarens.

'Twill without doubt be said, that the Iews shall have the fulfilling the these great promises, through their return and calling, which will be at the end of the World. Indeed 'tis a Position in true Christianity, that the Iews shall be called again. A thousand Oracles (some of which we have cited) promise this. The Miracle, by which God doth preserve this Nation, proveth it, as I think most ir­resistably. For lastly, 'tis a thing that hath no example, and cannot be imagined, that God should for two thousand years preserve this people, scatter'd among other Nations, yet without mixing it self with them, or learning their manners, their Reli­gions, their fashions, which all other dispersed Nations do. This plainly speaks, that God pre­serves them for some great work. Now this be­ing supposed, that the Iews shall be converted, if presently after, the World shall end, and if neither [Page 299]the present Iews nor their posterity do enjoy the glorious advantages that are promised to them, how shall they see the effects and accomplishment of so many Oracles?

Here are infinite millions of souls of Iews, which perish for seventeen hundred years together, only a small number of this people shall be saved in the last years of the World. Is this enough to answer those great Idea's, raised by the magnificent promises made to this Nation?

The Mes­siah was promised to the Jews and hither­to he hath only brought evil upon them.Besides, we must observe, that the Messiah be­longs to the Iews, he was promised to the Iews; this Nation from its very original hath been fed with the hopes of the Mesiah's coming, as of such a good, which was too great to be described. At last he comes, and this people (instead of seeing those great promises accomplisht) sees their Temple burnt, their capital City razed, their Service abo­lisht, their posterity disperst throughout the world, and made the execration and contempt of mankind. Thus the Messiah, the glory of their Nation, brings them nothing but shame, desolation, and infinite miseries, which have no parallel in any other people. All the advantage they have is, that at the end of the world, some thousand of Iews shall be con­verted, and escape the being damn'd. If this be so, I confess that I understand nothing in the Provi­dences and Oracles of God.

There must therefore come a time, that shall be the reign of the Messiah and the Iews, in which this Nation shall be exalted (as hath been promised them) above all the Nations; they must reign in their Saints, Prophets and Apostles. Otherwise I am bold to say, that all the Oracles given to this people are cheats, and were given only to be a snare to them.

[Page 300] But some will say, all these glorious promises have been accomplisht in the Church, These Ora­cles have not been accom­plisht in the Church taken from among the Gentiles. which hath been gather'd among the Gentiles. 'Tis she, who hath enlarged the cords of her tents; whose children have been called from all the parts of the World. To her must be applyed every thing which is said, to make the Church great and glorious. But do they no perceive, that in the Oracles before us, the Gentiles are evidently distinguisht from the people of Israel: Israel rules over the Gentiles; the Na­tions must rejoyce in her light: All Nations must come day and night unto mount Sion, and to the City of Jerusalem. The Kings of the Gentiles must be her Protectors, her nursing Fathers; Sion must suck their milk; Sion must be served, the Gentiles must serve her. In a word, let all these Oracles be viewed, and it will be seen that the people of Israel must be the ruling, the chosen, the Holy people, and that the Gentiles must be made happy, because they shall be incorporated into this Israel.

Besides this, how can this thought be entertain'd, that all the terrible threatnings, that have been de­nounc't against the earthly Ierusalem, (and against the people of the Israel, according to the flesh) have been accomplisht in the literal and strict sense, upon her and her children: and that the promises of grace and glory have not, must not be accomplisht, but only typically in those forreign Nations, with whom she hath really no communion. I should as soon choose to say, that some advantagious promises made to the French were fulfilled, because they were made good to the Spaniards: Iews, and Gen­tiles have always been in a direct opposition: the grace promised to the one, is not the grace belong­ing to the other. 'Twas fore-told to Israel, that God would scatter them in his anger, and disperse [Page 301]them throughout the Earth, that they should see sad days, in which they should be without a King, Hos. 3.4. and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim. This hath been fulfilled in the letter, and strictest sense. At the foot of these threatnings (which are in almost every page of the Prophets) we like wise read of great and emphatical promises of resettling, return, of a glory, a reign, and of an Empire. The threatnings have had their accomplishment upon the Iews, and shall the pro­mises have theirs only upon the Gentiles? This is not probable at all. And that certain calling of some; Iews, which (they say) must be at the end of the World, is not sufficient to salve the veracity of God.

We need only consult the 63 Chapter of Isaiah, where the present State of the Iews in painted in such lively colours, that 'tis not possible to mistake. But they rebelled and vexed his Holy Spirit; Cha. 63.10. there­fore he was turned to be their enemy and fought a­gainst them. Behold their sin, 'tis the sin against the Holy Ghost; this is to be well observed. To vex the Holy Spirit, to quench the spirit, to sin against the Holy Ghost, to do despite to the spirit of grace, are the same thing in the style of the new Testament. And here Isaiah fore-tells, that this people in their Apostacy from God, will vex his holy spirit, i.e. will sin against the Holy Ghost. This is exactly the sin with which our Saviour reproaches them, in the 13 th of Matthew. 'Tis an unpardonable sin, that is not forgiven either in this World, or in that which is to come. That Generation which was contemporary with Iesus Christ, hath been punish'd with eternal torments; their crime was never par­don'd to them; yea, their children bear their ini­quity [Page 302]in the wilderness, for forty years. See, in what language the Prophet paints out the punishment, which the Iews lie under at this day. v. 17. Why hast thou made us to err from thy ways, and hardned our heart from thy fear? The people of thy holiness have pos­sessed it but a little while, our adversaries have trod­den down thy Sanctuary. We are thine, thou never barest rule over them, they were not called by thy name. Here we have

  • 1. The dismal hardning into which God suffer'd them to fall.
    The pre­sent state of the Jews foretold in an admira­ble man­ner.
    Why hast thou made us to err from thy ways.
  • 2. Their long expulsion and exile out of their own Land; the people of thy holi­ness have possessed it but a little while; our adversa­ries have trodden down thy Sanctuary.
  • 3ly The to­tal abandoning of this nation by God; We are as those among whom thou bearest uo rule (so the French version)
  • 4ly And lastly, the continuing impiety of this Nation; Thy name is not called upon by us (so the French version.)

Nothing of all this agrees to the Babylonish captivity, it was not long, it lasted but 59 years, it was not attended with Induration; on the contrary, this people was so touched with this terrible correction, that after that time they never returned to that Idolatry, which had brought such great punishments upon them. And those re­cords which we have concerning their conversation in their captivity, (as the books of Ezra, Nehe­miah and Esther) inform us, that they repented very seriously, and in their captivity did not partake of the impurities of the Gentiles; It can't there­fore be said, that God did not bear rule over them, and that his name was not call'd upon by them du­ring this captivity. 'Tis therefore the present captivity of the Iews, which the Prophet describes here.

But what saith the afterward, and as a conse­quence [Page 303]of this captivity, I will mention the loving kindnesses of the Lord, and the praises of the Lord, v. 7, 8. After the present state of the Iews, God promiseth them all glorious estate. according to all that the Lord hath bestowed on us: and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving kindnesses. For he said, surely they are my people, Children that will not lye, so he was their Saviour. If the Jews have nothing else to look for, but the conversion of some thousands of them who shall not be damned; could it be said, that the good­ness is great that is bestowed upon the house of Israel, and that God will deal with them, according to the multitude of his loving-kindnesses? If we compare the whole Nation, which for almost two thousand years was to be loft, would such a conversion de­serve to be counted any thing?

Above all, we must take notice in this 63 Chap­ter, that the six first Verses, represent in a magni­ficent manner, the bloody victory of a Conqueror. Who is this that cometh from Edom, with dyed gar­ments from Bozrah? this that is glorious in his ap­parel, travelling in the greatness of his strength, I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone, and of the people, there was none with me: for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come. And I looked, and there was none to help, and I wondred that there was none to uphold: therefore my own arm brought salvation unto me, and my fury it upheld me. And I will tread down the people in my anger, and make [Page 304]them drunk in my fury, and I will bring down their strength to the earth. Ordinarily this passage is in­terpreted of the Passion of Jesus Christ, and I do not oppose that it should be apply'd to it by a pious allusion.

The victo­ry over An­tichrist for­told in the 63 of Isai­ah. and in the 19 th of the Reve­lation.But I much wonder that none hath discryed its true meaning, and that none hath perceived that the same event exactly is fore-told here, and in the 19 th of the Revelation from the 11th verse to the end. 'Tis so plainly the same thing, that the ex­pressions are in a manner the same. 'Tis clear that the Holy Ghost alludes to this passage of Isaiah, when he saith, Revel. 19. [...]5. And he treadeth the wine-press of the fierceness and wrath of Almighty God. The fi­gures are the same, borrowed from war, slaugh­ter, combats, and bloodshed. So that without doubt, the same thing is signified in both places: Namely, that great victory that the Lord Jesus must gain over all the enemies of the Church; (be­fore the period of the thousand years.) An unbloo­dy victory, and which must be gain'd by the sword of his mouth, i. e. his Word: But 'tis represented under the figure of war, according to the custome of the Holy Ghost, who paints out spiritual vi­ctories, with colours borrowed from temporal ones.

Now I would fain know, for whom this victory discribed by Isaiah, must be gain'd? Without doubt, 'tis on the behalf of the people of the Iews; 'tis to the Jews that he speaks, the year of my Re­deemed is come; and presently after followeth that which we have cited, I will mention the loving-kind­nesses of the Lord, &c. which belongs to the people of the Jews, and can't belong to any other. 'Tis therefore for the Iews, and on their behalf, that the great battel in the 19 th of the Revelation, shall be [Page 305]fought; 'twill be to get a crown for them, and to raise them upon a Throne. Therefore this Nation is not in so great an error, as men have hitherto imagined upon the subject of the nature of the reign of their Messiah.

It is certain, that it must advance their Nation to very great glory. But they are mistaken.

  • 1. In that they have not own'd the Messiah in his state of Humiliation, and will not, till his glorious Appearance.
  • 2. They doubtless mistake in the nature of their Kingdom, fixing thereto too much of what is Temporal; whereas it shall be very Spiritual, and not at all consist in commanding over Nations, to assemble them for War, to receive of them Tri­bute and Subjection.

It will rather consist in this, that this Nation shall be the most glorious of any in the World, the most zealous, the most Holy, which shall give Pastors, and it may be, Governors to all other People.

In this we have the true reason, why in the book of Revelations there is nothing formally spoken of the Recalling of the Iews. It would have been a very surprizing thing, that the Holy Ghost should have omitted one of the most considerable events of the Church, in a book of Prophecies, containing the History of it. So our Interpreters would wil­lingly find it every where, and really can find it but in very few places; The reason is, because 'tis only to be met with in the 20 th Chapter of the Re­velations, and in the 11 th Chapter of that Book. The Kingdom of the Messiah and of the Saints, which is spoken of in those places, is that King­dom which is to be given to the Holy People, ac­cording to the Prophecies of Daniel; for in the style of the Prophets, there is no other Holy People, but the People of Israel: So that the Iews are [Page 306]to be the principal part of the fifth Monarchy.

This is the Kingdom that was promised to Jesus Christ by the Angel, who fore-told his birth to the B. Virgin. God will give him the Throne of David his Father. I would feign know how that Oracle hath been accomplisht. The converted Gentiles, of whom Jesus Christ hath been King for sixteen hundred years, are they the Kingdom of David; while the Jews, who are Children and Brethren of David, are the avowed Enemies of this Kingdom? It may well be said, that Jesus Christ hath received a Kingdom, whereof that of David was the figure; but that doth by no means satisfy.

But what doth the Answer of our Lord Jesus Christ to his Apostles signify? They demanded of him, I. Christ promis'd his Apo­stles to re-establish the King­dom of the Zews. Wilt thou at this time restore the Kingdom again to Israel? Jesus replyed, by remitting them to another time; 'Tis not for you, saith he, to know the Times sand Seasons, which the Father hath put in his own Power. If the Kingdom should never be restored to Israel, why doth not our Lord tell them so? and why doth he hold them in su­spence? if the Kingdom of Israel be nothing else than the Calling of the Gentiles and our Christian Church, why doth he refer them to a longer time; saying, that God hath reserved to himself the know­ledge of that Time? that was a thing should be ef­fected within a few years in their own time, be­fore their eyes, and by themselves, Lastly, why hath he commanded us to pray daily, Thy Kingdom come, since that Kingdom is already come? for by that Kingdom cannot be understood the eternal Kingdom of Paradise, where Jesus Christ, so far as man, is only the first Subject. They say, 'tis the Kingdom of the Father we pray for, i. e. of the Heavenly Paradise, the Eternal Kingdom. But we [Page 307]need only read what follows in the Lords prayer, to be assured that it must be understood of a King­dom upon earth. Thy Name be hallowed, Thy will be done on Earth, as it is in Heaven. That clause on Earth, as in Heaven, is common to all three Peti­tions. Thy Kingdom come upon Earth, as it is already come in Heaven.

'Tis rea­sonable to think, that God hath reserv'd a time for the King­dom of grace, which hath not yet 12-ken place.So great a difficulty have these Gentlemen, the Antimillenaries, to conceive a Kingdom of God up­on earth; and for my own part I find as great a one, not to conceive it. How can we reconcile it to the wisdom and goodness of God, to have aban­don'd and forsaken the World, thorowout all the duration of it, without preserving a certain time in that duration for himself and his own Kingdom? Now when was it, that God did reign in the world by his Kingdom of grace? It was not in the first World before the Flood, where wickedness pre­vailed to that degree, that obliged him to destroy it by the Deluge. It was not in the Time from Noah to Moses; for in those Ages Idolatry sprung up, increas't and multiplied. Much less in those Ages from Moses to Iesus Christ; for the Devil reigned every where, oftentimes not ex­cepting that little corner of the Earth, which God had reserved to himself. It is not from the Appearance of Christ to that of Antichrist; for saving about one hundred years, since the Empe­rors were Christians, Paganism hath always been uppermost, and the prevailing Religion. It can­not be since the birth of Antichrist; for the 1260 years of his reign, are the Empire of the Beast, and of the Dragon; and this will lead us even to the end of the World, according to these Gentlemen. And the course of the World will be finisht, and God and his Kingdom of Grace have found no [Page 308]place in it. I confess, that in all ages God hath saved some persons, but that is not to Reign; for Truth and Grace have never yet ruled, and been uppermost. They never had the Empire, the num­ber, and the multitude of their side. The number of wicked and worldly men hath always carried it. How much more reasonable then is it to conceive, that God, after having abandon'd six periods to the World and the Dragon, hath at least reserved one seventh to himself, wherein Truth and Grace shall rule and prevail, whereas in the other preceding they have been supprest.

The con­version of the nations and of the Iews, shall form the Kingdom of Christ.I find nothing more odd and singular than the Hypothesis of these Gentlemen; They acknowledge that all the Nations, hitherto under Infidelity, shall be converted; St. Paul hath expresly said it, in the eleventh Chapter of his Epistle to the Ro­mans; according to them also, the Iews are to be converted. Behold the fairest Empire of Grace which can be imagined! why should we make it fall assoon as it is raised, and make the World it self to end soon after? Is it not more reasonable to conceive, that God will preserve the Church in that glorious state for several ages, to injoy as it were the fruit of his Labours, and see the Intelli­gible World compleated, and brought to its per­fection.

Since the Iews & the fullness of the Gentiles are to be brought in to J. Christ, as all the World grants, is it not reasonable, that in that period of the re­union of all People, that they who have been an holy People, to whom we owe the Patriarchs, and the sacred Oracles; for observe it, there is no one book of the N. Testament, any more then of the Old, but was made by a Iew; is it not just, I say, that that Nation should then have the Pre-eminence above [Page 309]all other Nations? There is then, in my opinion, a Kingdom of God to be expected, and this King­dom is that of the Messiah, the Kingdom of the Iews, The Reign of the Messiah, which is not yet come; for to speak properly, we cannot say that Christ hath hitherto reigned upon Earth: His party as yet hath been in no place or part of the World the prevailing ruling Party; the wheat hath been always buried in the Tares; The Kingdom of the Iews, promised by the Prophets so often, and in so many different manners. And these two King­doms, that of the Messiah, and that of the Iews, are to take place at the same time. 'Tis true, we may compute the beginning of Christ's Kingdom, from the fall of the Kingdom of Antichrist: and 'tis ma­nifest, that from that point God will reckon the thousand years. Nevertheless the Kingdom of Christ cannnot be well said to be come, till all Na­tions shall be converted; now the Iews are not to be converted till the last of all People.

J. Christ hath not yet reigned upon earth, in a proper sense. Ioseph Mede hath a reflection thereupon, which I confess I am pleased with. 'Tis but a Conjecture, but I find it to be very well framed: 'Tis this, that the Conversion of St. Paul, a zealous and bigotted Iew in the highest degree, is the Type of the fu­ture conversion of the whole Nation.

  • 1. He was a great zealot for the Law, and a furious Persecu­tor of Christianity. The Iews are also very zealous for Moses, and irreconcileable enemies to Iesus Christ.
  • 2. Paul was converted, not as other men,
    The con­version of S. Pauls a type of that of the Iew­ish nation.
    by the bare preaching of the Gospel, and the sight of Miracles, but by the glorious appearing of Christ to him from Heaven. 'Tis likewise very proba­ble, that the Conversion of the Iews will not be in an ordinary way, as by preaching; for the Hearts of that People are under an invincible obdu­racy. [Page 310]So that 'tis likely that Christ will convert them by some glorious and surprizing apparition, and will appear clothed with those Characters the Prophets have given him, that they may no longer be able to disown and refuse him.
  • 3. Those who accompanied St. Paul saw indeed the Light, but Christ did not appear to them: the Gentiles and Christians, who shall then be, may have some part in that glorious Apparition, but it may be shall not see it all.
  • 4. Paul was instructed by way of inspi­ration in all Mysteries, assoon as Iesus Christ had appear'd to him. The Iews shall have their minds inlightned, and the vail which is now on their hearts shall be taken away; and on a sudden shall see clearly into the Oracles of their Law and Pro­phets.
  • 5. St. Paul was the last of the Apostles who was converted: the Iews will be called the last of all People.
  • 6. Paul after Conversion was the most zealous of any: the Iews when converted shall be the most affectionate and zealous of all Christians.
  • 7. St. Paul converted, becomes an Apostle, and the instrument of the conversion of the Gentiles: the converted Iews shall compleat the conversion of the most remote Pagan Nations, in the utmost corners of the World.

This doubtless is that admirable return of the Iews, and their advancement to the Soveraign dignity of the Church, which Ezekiel represents in the 37. Chapter of his Prophecies, under the Image of a Resurrection. This also is that which St. Paul calls Life from the Dead. Ezekiel saw a large Valley covered with dead Bones. These dead Bones are the House of Israel, saith the Holy Spirit. They came together, and sinews and flesh came upon them, and the Spirit of the Lord en­tred into them. The Prophet speaks farther, in [Page 311]the following Chapters of the Victories this re­newed Israel should obtain over Gog and Magog, the Enemies of the Church. After which in the nine last Chapters, he makes a figurative descripti­on of this Kingdom of the Iews, and of the Mes­siah, and of the Church perfected upon Earth, un­der the Emblem of a magnifick Temple, where­of he describes the Parts, the Apartments, and se­veral Buildings, the Altar, Priests, Victims, the Land of their possession, and a new division of it. This in my opinion is the mystery of the nine last Chapters of Ezekiel, Chap. 45. which have appeared so un­intelligible to most Interpreters. I conclude this Chapter, by saying, that the Papism makes it here­by plain, that it is the true Kingdom of Antichrist, by their cruel persecution of the Iews.

That Mystery of iniquity comprehends nothing of the Mystery of Godliness, and sees not that God hath reserved that Nation, to manifest in them his greatest wonders, and consequently that they ought not to be destroyed by flames, as in Spain, and in those Countries where the inquisition is in force.

CHAP. XVIII.

The third Head of Arguments for the future Kingdom of Christ and the Church. So many Prophecies which concern the compleat Victo­ries of Jesus Christ, the Holiness of the Church, and its perfect prosperity, which have never yet been accomplisht.

MY third Head of Arguments, to show, that we are to expect a Kingdom of Christ upon Earth, are the Prophecies not yet accomplisht, and which cannot be fulfilled, unless such a King­dom do come. This would be a large subject, and yield matter for several books, and those good ones too, whereby the World might be informed of several things they know not. But this Book is larger already then I would have had it. I shall therefore content my self briefly to show, and en­deavour to perswade, that there must be a Time which we have not yet seen, for the fulfilling of several Prophecies, which were delivered on pur­pose to describe the Kingdom of our Lord Iesus, and give us the Characters of it.

The most ancient Oracles are not per­fectly ful­filled.The most ancient and most remarkable of all the sacred Oracles is that, which God himself pro­nounc't to Adam, The seed of he Woman shall bruise the Serpents head, and [...]hee shall bruise his heel. 'Tis agreed that the Head signifies Empire and Power. So that Prophecy imports the victory of Christ and his Children over the Kingdom of the Devil, and that they shall destroy it. Now this is a promise not yet accomplisht in the History of [Page 313]the Church; we have no age wherein it could be said, that the Kingdom of Christ prevailed over that of Satan. It is an observation we cannot mind too much, that we must carefully distinguish here between Life, and Kingdom or Reign. Life signi­fies existence; but Reign imports actual Domina­tion and Rule. Iesus Christ, 'tis true, in every age hath had a party subsisting in the World, and in that respect hath been victorious over all the at­tempts of Satan, whose end was to destroy him: and 'tis some kind of victory over an Adversary, to prevent him from attaining his end; but this can never be called a full and compleat Victory. It is necessary to that, to be the predominant prevai­ling Party, whereas that of Iesus Christ hath alway been opprest, either by Paganism, or by Maho­metanism, or by Antichristianism. Such a time therefore is to be expected, wherein the party of true Christianity shall prevail over and utterly extinguish the Empire and Kingdom of the Devil.

All the na­tions of the earth have not been bles­sed in Christ. 49 Gen.The second Prophecy is that which was given to Abraham, In thy seed shall all the Nations of the Earth be blest: which signifies, that the righteousness of Christ, shall spread it self over all Nations; to the same sense is that other Prophecy, Shiloh shall come, and to him shall the gathering of the People belong. 'Tis true, almost all Nations have been invited to the knowledge of God: many have been actually brought to it; but many have not yet been called, much less converted. And among those Nations which have been converted, the Bad hath so far exceeded the good, that it can­not be truly said, that the multitude of the Peo­ple belong to Christ. Nevertheless, I am con­fident that shall come to pass, and that the number [Page 314]of the Good shall one day as much exceed that of the wicked, as now the number of the wicked doth that of the Good.

But that these Oracles are not accomplisht, we shall be fully convinc't, if we proceed to those Prophets who were sent on purpose to Characterize the Kingdom of J. Christ. Among whom the Prophet Isaiah shines as a Sun among the Stars. It would be necessary to make a just Commentary on all his Book; to make it plain, that what he fore-told is not come to pass: For most of his Prophecies have for their object this glorious and blessed state of the Church, in its last Period. But to be as short as may be, I shall reduce all that he hath said of the Church under the Messiah, to these two Articles.

  • 1. Its Righteousness and Holiness.
  • 2. Its Peace and Prosperity; and shall make it evident, that neither the one or the other have been fulfil­led to that degree which they ought to be fulfilled, according to those Prophecies.

For the Righteousness and Holiness of the Church, Chap. 11.6, &c. Prophecies of the fu­ture Holi­ness of the Church. the Prophet Isaiah saith, That the woolf shall feed with the Lamb, & the Leopard lie down with the Kid; the Calf, and the young Lion, and the Fatling together, and a little child shall lead them. The Cow and the Bear shall feed, their young ones shall lie down together; and the Lion shall eat straw like the Ox; And the sucking Child shall play on the hole of the Asp; and the weaned Child shall put his hand on the Cockatrice den. They shall not hurt nor destroy in all my holy Moun­tain: for the Earth shall be full of the Knowledge of the Lord, as the waters cover the Sea. Behold the most ravishing and fair description of it that can be seen. It amounts to a return of the State of Innocence. 'Tis plain the Prophet borrowed [Page 315]his Characters of it from that Happy state of the first Man, wherein he was filled with the know­ledge of God and his Righteousness. And during which the brute Animals were innocent, kind, and gentle, as himself. 'Tis also undeniable, that this Prophecy respects the days of the Messiah.

But I would fain be told sincerely, whether this oracle hath ever yet been accomplisht? in what time, in what place, in what age or generation of the world? It will doubtless be answered, that it was in the Apostolical Church, and in the time of the Apostles; for only in that new-born Church could it be said, that there was none to hurt or destroy, that Wolves, and Lions, and Bears be­came Lambs. The Pro­phecies which for­told the great holi­ness of the Church are not accom­plisht. Yet even in that new-born Church Wolves and Lions might be found. But it cannot be of that Church which the Prophet there speaks, because he speaks of a time, when the knowledge of the Lord should fill the Earth, which then it did not. For this great Holiness, this admirable union is represented to us only in the Church of Ierusalem Moreover, we see not that this lasted for any considerable time. There is a great deal of difference between the Church, in the first Chapters of the Acts, when Believers had but one heart and one soul; and the Church we read of towards the end of the same Book where were false zealots who opposed St. Paul for having preached to the Gentiles. Besides, Isaiah speaks not of the Holiness of some particular persons, but of a general Sanctification. That a time shall come, when Righteousness shall universally cover the societies of men, as the waters cover the bot­tom of the Sea. I know well enough that the Prophets do oftentimes make use of the figure called Hyperbole. But in truth, the Hyperbole here [Page 316]would be forc't, and carried too far, and would not be intelligible, if the Holy Spirit should so describe the Church of the first Ages, where wee some Incestuous, some Adulterers, some Heretiques, Schismaticks, Apostates, and all sorts of crimes. We need but read the writings of St. Cyprian, De Lapsis. to be assured, that in the good days of the Church, there were already things very horrid and abomi­nable. Every one may think as he shall please, but for my own part, I expect from this prophecy, such an age wherein Holiness shall as much exceed vice, as vice now doth exceed and overtop vertue.

We read also in the same Prophet, Chap. 32. v. 15, 16. that the Spi­rit shall be poured from on high upon us, and the wil­derness be a fruitfull field, and the fruitfull field a forrest. Judgement shall dwell in the wilderness, and Righteousness remain in the fruitfull field. The work of Righteousness shall be Peace, and the effect of Righteousness, quietness and assurance for ever. An high way shall be there, and a way, and it shall be called the way of Holiness, the unclean shall not pass over it, but it shall be for those: the wayfaring men, Chap. 35.8, 9. though fools, shall not err therein. No Lion shall be there, nor any ravenous beast shall go up thereon, Chap. 54.13, 14. it shall not be found there. All thy Chil­dren shall be taught of the Lord, and great shall be the Peace of thy Children, thou shalt be establisht in Righteousness. Chap 59.21, 22. This is the Covenant I will make with you, saith the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, or out of the mouth of thy seed, nor of thy seeds seed, saith the Lord, from henceforth and for ever. And they shall call them, Chap. 62.12. the Holy People, the redeemed of the Lord; and thou shalt be called, sought out, a City not forsaken. Chap. 31.33. Add to this the Prophecy of Ieremy. [Page 317]This shall be the Covenant that I will make with the house of Israel; I will put my Law in their in­ward parts, and write it in their hearts, and will be their God, and they shall be my People, and they shall teach no more every man his Neighbour, and every man his Brother, saying, know the Lord, for they shall all know me from the least of them unto the greatest, saith the Lord. These Prophecies speak four things;

  • 1. They paint out the State of the Church under the Mes­siah.
  • 2. They describe it by a more then ordinary Holiness, that shall every where be poured out.
  • 3. By a persevering Holiness to which no return to vice, or no apostacy shall succeed. For 'tis said, the Spirit of God shall not depart from them, or their seed, or seeds seed.
  • 4. Lastly, This is a Holiness, whereof the Jewish Nation is to have the chiefest part. For 'tis to that People, and con­cerning them that God speaks.

Now I demand, whether any one can show me that age of the Church, wherein such an Holiness, which answers the Idea given us by these Prophe­cies, can be found, where we shall meet with a per­severing Holiness? If the Church for any time hath been pure, that hath not continued from one Ge­neration to another; yea, let such an Age be na­med, wherein the Israelitish Nation did pertake of this Evangelical Holiness. Hath not that People been always obstinate, unbelieving, Enemies to Christ, without faith in respect of men, as well as in reference to God? we must than open our eyes, and confess, that there shall be a Kingdom of Holi­ness, such a one as shall fill all Nations, and not sub­ject to those unhappy Revolutions, that by corru­ption have changed the face of the Church from year to year. Thus far Righteousness and Holiness.

[Page 318] Next we are to consider the Peace and Prosperity of the Church, Glorious Prophecies of the peace of the Church. whereof the Prophets speak more largely, and in an higher strain, because under the Images of Temporal Prosperity, they set forth that Spiritual Prosperity, which we have spoken of under the names of Holiness and Righteousness. Concerning Peace, Is. 2.4. the Prophet Isaiah saith, that they shall beat their swords into Plough-shares, and their Spears into pruning-hooks: that Nation shall not rise against Nation; neither shall they learn war any more. Concerning its future Prosperity, he saith, c. 41.18, 19. The eyes of the blind shall be opened, and the ears of the deaf shall be unstop't, the lame shall leap as the Hart, and the tongue of the Dumb shall sing for joy. I will open Rivers in high places, and Fountains in the midst of Valleys. I will make the wilderness a Pool of water, and the dry Land springs of water. I will plant in the wilderness the Cedar, the Pine, the Myrtle, and the Olive-tree; and I will set in the desert the Fir-tree, the Pine, and the Box-tree together. c. 49.10, 11. They shall not hunger, nor thirst, neither shall the heat or Sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. I will make all my Mountains a way; c. 55.12, 13. and my high ways shall be exalted; ye shall go out with joy, and be led forth with peace. The Mountains and the Hills shall break forth before you into singing, and all the Trees of the Field shall clap their hands. In­stead of the Thorn, shall come up the Firr-tree; and instead of the Bryer, shall come up the Myrtle-tree: and it shall be to the Lord for a Name, and for an everlasting Sign, that shall not be cut off. The Sun shall be no more thy Light by day, neither for bright­ness shall the Moon give Light unto thee; Is. 60.19. but the Lord shall be unto thee an everlasting Light, and [Page 319]thy God thy Glory. The Sun shall no more go down, neither shall thy Moon withdraw it self: for the Lord shall be thine everlasting Light, and the days of thy mourning shall be ended. Is. 54.9.10. This shall be as the waters of Noah unto me; for as I have sworn; that the waters of Noah shall no more go over the Earth, so have I sworn that I would not be wrath with thee, nor rebuke thee: for the Mountains shall depart, and the Hills be removed; but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee.

What is meant by all these prophecies.All these and the like Expressions, which we read in the Prophets do import.

  • 1. A profound Peace, which shall never be interrupted by war.
  • 2. Plenty and Abundance of all sorts of Goods.
  • 3. An Exemption from all Evils.
  • 4. Such a Pro­sperity, where are Riches, and Plenty, and Joy.
  • 5. A Felicity that is not to be interrupted by the return of Calamities.

This must be fixt, that all these Prophecies respect the State of the Church un­der the Messiah: for as to those who endeavour to turn them to another sense, and apply them to the Temporal blessings of the Iews, I cannot consider them as Christians, but reckon them enemies to Christianity.

These pro­mises have not been accom­plisht.We must therefore search for the accomplishment of these Prophecies in the History of the Church: that no such thing can be found there, the Anti­millenaries themselves confess. For they constant­ly tell us, that these thousand years of Rest are al­together inconsistent with the orders of Divine Providence, and the condition of the Church, which is appointed to be always calamitous and af­flicted upon Earth; that Sorrow and Suffering, Persecution and the Cross, do inseparably belong [Page 320]to it; that we must judge of what is to come by the History of what is past. 'Tis true, in the three first Ages, the Church was under the Cross of the Pagans, in the fourth under that of the Arrians, in the fifth she began to sink into superstition, and hath remain'd overwhelm'd with it during the whole reign of Antichrist. Where then shall we place those happy days the Prophets promise? 'Tis trifling to apply those promises of Peace and Tran­quillity to certain little intervals of Quiet, which from time to time the Church hath had in some places; for it would be a very ill use of Rhetorick, and a strange force put upon figures, to repre­sent so imperfect a calm, by such terms as give us an Idea of the greatest and most perfect Prosperity imaginable. Moreover, the Prophets speaking of an endless Peace, to which no affliction shall suc­ceed, it must be such a one as is like the waters of Noah, which shall never return to cover the Earth, it must be a peace so firm, that though the Mountains be overthrown, shall never be chan­ged.

These Pro­phecies not accom­plisht by the spiri­tual graces which the Church hath recei­vedWe may not say, that all this hath respect only to spiritual Graces, the stability of God's Covenant, and the Joy of the Faithfull. I will not deny but the Holy Spirit may have some reference thereto; but it is false, that those spiritual favours (in that weak degree wherein we see them at this day) can comprehend the full signification of such great Expressions, which clearly import a peace in re­ference to Earth as well as Heaven. Add to this, that though these Promises should not be applied but to Spiritual Blessings, there must yet be a new Kingdom and a new Age for the fulfilling of them; for we have never yet seen any, wherein Spiritual Peace and invisible Graces have been so [Page 321]abundantly poured out, to satisfy in any measure the greatness of such Expressions.

CHAP. XIX.

The fourth Head of Arguments, for the reign of a thousand years, are the Types. Four Types of this Period; the Principal is the seventh day of the Creation, which is not an imme­diate Type of Eternal Rest, but of the Peace of the Church on Earth.

I Come now to the fourth Head of Arguments. viz. the Types. They as well as the Prophe­cies are Pictures and representations of future Events. They are not vain speculations of Di­vines: and the Great wits that look upon them to be so, approach very near to Impiety. 'Tis very certain, that God hath been pleased to shadow forth his Mysteries in certain dispensations of his Provi­dence. Saint Paul teacheth us, that Hagar the servant of Sarah, Sinai a Mountain in Arabia; were Types of the legal Institution. As Sarah and Sion were also Types of the Covenant of Grace. That Melchisedeck was a Type of our Lord Jesus Christ: and in general, that the Law had shadows, of which the substance is to be found in Christ. The Types therefore are no false or deceit­full Light whereby to judge, in case they be rightly used. Now I pretend, that all the Types make for the Reign of Christ before the end of the World.

We may find a great number of them. The Ca­ptivity of Israel in Egypt was certainly a Type of [Page 322]that bondage under which the Church should groan, The deli­verance of Israel out of Egypt, figured that of the Church from under the bond­age of An­tichrist. during the Reign of Antichrist. The An­tichristian Empire is therefore called Egypt. Now after the Israelites were come out of Egypt, they entred into Canaan, the Land flowing with Milk and Honey; which did certainly prefigure the happy State of the Church, after all her enemies should be subdued. 'Tis supposed, that the Land of Canaan was the Image of that great and Eter­nall Dwelling, to which the faithfull should be transported, after the last judgement. I deny it not. But you must know, 1. Type; the Rest in the Land of Canaan. that in the Old Testament the descriptions of the future Blessedness of the Church, by Emblems, Types, Figures, and meta­phorical resemblances, have not their immediate relation to Eternal Blessedness. St. Paul hath told us, that eye hath not seen it, nor ear heard it, nor can it enter into the heart of man to conceive: and consequently 'tis not that which the H. Ghost would immediately describe, because he would that we should be kept ignorant of it. So that those Descriptions have an immediate relation to the flourishing State of the Church in the last Period; and by analogy they may be transfer'd to the blessings of Paradise.

2. Type; the Rest after the Baby­lonish ca­ptivity.The Captivity of Babylon was doubtless another Type of the Captivity of the Church under Anti­christ; and therefore the Papacy is called the City of Babylon: and after that Captivity, the People returned to their own Land, and lived peaceably there. So doubtless the Church being delivered from the bondage of Antichrist, shall return to its rest here on Earth.

3. Type; the Rest after the perse­cution un­der Antio­chus.The Persecution of Antiochus was also a Type of the Persecution which the Church hath suffered under Antichrist. Now after the three years and [Page 323]half of that Persecution, the People of the Iews returned to the possession of their Temple, and rose to a more flourishing condition than they had ever been in since their coming out of Babylon.

4, Type; the number seven, which is so often men­tioned.I leave these and many other Types which may be found, to insist on one which I find to be very evi­dent and convincing. 'Tis that which may be found in the number of seven. 'Twill be granted that this is a mysterious and sacred number, and that it signifies perfection: 'Tis on this account it is mentioned so often in the Apocalypse; There are seven Churches, seven Stars, seven Candlesticks, seven Spirits, seven Lamps, seven Eyes, seven Horns of the Lamb, seven Plagues, seven Trum­pets, seven Thunders, seven Viols. So in the Books of Moses, the seventh day is Holy; and the seventh year, was the year of Rest; and the seven times seventh year, was the great Jubilee; The living Creatures entred into the Ark by se­vens; the first-born of every beast remained seven days with its Dam; the male Children were to be seven days old, before they were circumcised; the Candlestick of the Tabernacle had seven Lamps; a Woman after her uncleanness, a Leper after he was cured of his leprosy, were to be puri­fied for seven days. It would be too long to re­cite all the Examples of this nature which might be mentioned; for the number seven is almost every where to be found.

For what reason is it so? who sees not that this number signifies Completion and Perfection? and of what can it signify the Perfection, if not of the greatest work of God, that for which all his other works were wrought, that is, the Church? If then the 7th the be every where sacred, why is not the seventh Period, reckoning from the creation of the World, [Page 324]also sacred, and a Period of perfection? It will be said, the number seven is sacred because of the se­venth day, which was consecrated to the service of God: but why hath God chosen the seventh day to be holy, and a day of rest for man? is it not plainly to signify, that the seventh day, or the seventh Period of the Church, shall be a time of Holiness, Tranquility; and Peace?

The 7th day of the Creation, a type of the seventh pe­riod of the Church.The seventh day, they farther tell us; was con­secrated to Rest and Holiness; because God crea­ted the World in six days, and rested on the se­venth. Behold, now we are at the Spring Head, and can rise no higher; but here also we shall find an excellent Type of our seventh Period. 'Tis here I would ask with boldness, Wherefore God created the World in six days, and rested on the seventh? Why did he not imploy five days, eight, ten, or twelve in the work of Creation, but precise­ly seven? Certainly, the infinite wisdom of God will not permit that he should do any thing with­out reason. Here is this reason, because he in­tended to hold the Church in an imperfect state for six Periods of Time, labouring in that great work for which he made all others, and causing it succes­sively to pass through seven degrees.

We must not say that the Sabbath, the seventh day, on which God rested, was the image of that great Rest into which the Church is to be brought, after he shall have compleated it upon Earth; for the seventh Period ought to bear proportion to the other six; whereas Eternity hath none with Time, much less with one day. So that the seventh Period cannot be the Eternal Rest. It must be a Time that bears proportion to the six preceding Periods; As then after six days of labour, God finisht his work, by a day to which he affixt Holiness and Rest [Page 325]as its Characters, there must likewise be for the Church, after six days of sins and sufferings, one last day, that is to be distinguisht by those two Seals; Peace and Holiness, upon Earth. Not but that the Sabbath is also a figure of the Eternal Rest; but 'tis because these thousand years of Peace and Holiness on Earth, shall be the image of that per­fect Peace and Holiness which the Church shall in­joy in Heaven; and so 'tis a mediate Type of the Eternal Rest. These thousand years, I confess, have no proportion with Eternity, but it is not to be a Type in the duration of the Time, but in respect of the state of Peace and Holiness, Images of the Coelestial Peace. So these thousand years may be Types of the Heavenly Glory: but the se­venth day could not be the immediate Type, be­cause of what was said before. Because the se­venth day of the Creation is a Period of the same nature with the six preceding, and which by con­sequent ought to bear proportion to them.

It will be said, that 'Tis easy to make these suppositions, hut difficult to prove them. But I have a sure Method for the proof of this, when the se­veral parts of a System support one another, even therein they are proved: in an Hypothesis that is false, there is alway some part inconsistent with it self. Now I will make it evident, that the seven days of the Creation, do perfectly answer to the se­ven Periods of the Church; that in every one of those days such works were wrought, which were exact Emblems of the Events which have happen­ed, and of the things which were done, in every Period of the Church, answering to every day. If I make it evident, that in the six Periods of the duration of the Church which are past, we have seen those things which were painted out by the six [Page 324] [...] [Page 325] [...] [Page 326]days of the Creation; so that the first Period con­tains that which was figur'd by the work of the first day, the second Period that of the second, and so of the rest; if, I say, I can do this, methinks it will then be proved, that what was done in the seventh day of the Creation is the image of that which shall be done in our seventh Period of the Church. The parts of this System do admirably support one another, the System it self will be its own proof. This is that I am about to do, by giving here the full explication of this wonderfull Type of the Creation, in which we may say, that God hath concealed some of his greatest mysteries un­der an adorable obscurity, which hath never hither­to been perfectly cleared.

CHAP. XX.

The Type of the Creation hath not been well explained: We must make a System of it. Principles to establish that System; the divi­sion of the duration of the Church into seven Periods, answering to the seven days of the Creation.

The Type of the Creation is difficult to be ex­pounded.IT must needs be, that the Mysteries of the Type of the Creation are not obvious, and easy to be explained, since from the time they have been in­quired into, they have not hitherto been perfectly discovered. There are many things sensible there­in, that appear at first view, and are obvious to all the World; as the Light of the first day, signify­ing spiritual Illumination; the Sun of Righteous­ness, in the Sun that was created on the fourth [Page 327]day. Adam as the figure of the second Adam. Eve, the Image and figure of the Church. There needs no labour to search into those Mysteries, for the Holy Scripture doth clearly enough instruct us therein. But for the doubtful Mysteries, those especially of the second, third, fifth, and sixth days, I know not whether they have hitherto been met with.

A judge­ment upon the Type of the Creation, as explain­ed by Pla­caeus.There hath nothing appeared on this subject so handsom and ingenious, as that which hath been done by Placaeus. However I may be confident, without being rash, that he hath not discovered the true Mysteries thereof. The first fault he is guil­ty of, is, that he did not make a System of those Mysteries, and of the seven days of the Creation. This is the reason why he doth not maintain his ground, but runs presently into things improba­ble. There is nothing more lively or more taking than that which he hath conceived concerning the first three days. In the first he finds the Illumina­tion of man being ignorant: in the second the work of Justification of man being a sinner: in the third the Sanctification of man being unholy: and it must be confest, that so far nothing could be more happy, and argue greater strength of Imagination. These are excursions out of the way, 'tis true; but they are ingenious. They are perticularly fur­prizing to those, who know that this great man always addicted himself to disputations against Hereticks, which he managed after the way of the Schools, than which nothing doth more dull the fancy, and cause a barren imagination. When he comes to the fourth day, it is no longer so, and he is not so happy, he cannot but see there Jesus Christ and the Church, in the Sun and Moon, as all others pretend; but he is sufficiently puzled to [Page 328]make the connection between this fourth day and the preceding ones. He is yet less happy as to the two last days. He would have the Birds and the Fishes of the fifth day to signify the service of God; that the Fishes do signify good motions of the heart, and the Birds visible and outward acts. In the Beasts of the field created on the sixth day, he finds the Christian vertues. All this is forced, and however he stretcheth his fancy to get through it, yet he doth not succeed. It may be said, without doing him any injustice, that except the three first days of the Creation, there is nothing at all well conceived in that work of the Types.

The other fault of Placeaus, is that he took for the object of his Type of the Creation, Man to be delivered from misery, Homo a miseria liberandus: whereas 'tis certain, we must look there for the Church to be establisht, Ecclesia Constituendae. This is the great work of God, next to his own glory; 'tis the chief and only end of his works. 'Twas for the sake of the Church that he created the World, and made all things; about this he hath been im­ployed from Everlasting, and will be so to Everla­sting. 'Tis the Spouse of Christ, tis his other self: we ought to find her every where, as God hath given her some place in all his works. Particulars were made for the Church, and not the Church for them. Therefore we ought not to look for the Type of the deliverance of Man in the Creation, any farther then we can therein find the Church, in which men are re-establisht and delivered. I therefore find my self obliged to proceed farther in this inquiry, find­ing nothing at all in that which hath been said by others, wherein I can perfectly acquiesce. But that I may not fall into the same faults which I have ob­served in others, 'tis necessary that good Princi­ples [Page 329]be laid down, and a well connected System made.

I. Principles there is certainly some my­stery in the work of Creation.I. The first of our Principles is this, That every thing is full of mysteries in that great work of the Creation. I suppose this principle, because it will be generally granted by those for whose sake I write: as for those who will have nothing to be found here, but the Letter and the History, they deserve not to be considered. If their opinion be no Heresy, it comes very near one: 'tis unworthy of a Divine, and I am bold to say, unworthy of an understanding Christian. He must very little have studied the Divine conduct, who doth not take no­tice of its depth, and that incomparably more is concealed than discovered. Methinks the Iewish Cabalists have a good remark upon it; they say, God hath made three Worlds for one another: and that he hath put his Signet and his Seal upon the supe­rior World, in such a manner and with such a force, that its impression descends to every thing, even to the lowest in this inferior World. I leave the proof of it to men of Contemplation, and am not at leasure for the present to make it out, but it seems certain and apparent to me, God himself in his essence is that exemplar and original seal, he hath every where imprinted the seal and image of his essence; in the World of Glory, in that of Grace, and in the lowest also that of Nature: therefore 'tis that the Divine image appears every where, and every where the same; for 'tis the same seal hath pene­trated all those different things. Deus solet uno si­gillo varias materias signare, said Renchlin. There are three sorts of People who read the Scripture. The simple and ignorant, who are altogether so; studied and deep Divines, who only are truly Di­vines; and those who are but superficial ones. The [Page 330]first are the Lambs, born to eat the grass which grows on the surface of these fields: I do not im­pute it to them as a fault not to penetrate farther. But I know not how to pardon those pretended Divines, who tear out the very heart of the sacred Scriptures, in the Mysteries and Divine depths therein, and leave it nothing but a bare super­ficies. Let us give but two Examples of this Maxim of the Cabalists, that God hath imprin­ted a seal of himself and of his Mysteries, which reacheth to all matters. The first is that of the Trinity of Persons in a unity of essence, whereof we have a lively image in the World of Spirits, by the essence, intelligence, and will, which is found in eve­ry Spirit, whether separate or united with matter: and another lively image of it in the three dimen­sions of matter, longitude, latitude, and profun­dity, which are three distinct dimensions, and yet make but one only and most simple extension. The other instance is in the mystery of the Incarnation, and the personal union of the Divine uncreated nature with the humane; a mystery whereof we see a lively image in the Incarnation of those souls which God unites with matter. These things de­serve very well to be thought of. Besides, that the Holy Ghost hath sufficiently declared himself con­cerning these Mysteries. He hath shown us one part, that we may imagine the rest. He saith, that the light of the first day, is the image of that Action, whereby God causeth the light to shine in the dark­ness of our ignorance. The Scripture calls our Lord the Sun of Righteousness, by allusion to the Sun in the Heavens; a second Adam, with reference to the Creation of the first Adam; the marriage of Adam and Eve an image of Christ and his Church. Heaven is called Paradise, by allusion to the Earthly [Page 331]Paradise. In a word, there are an hundred things in the work of Creation, whereof no natural reason can be given: there must be some therefore which are mysterious. Why (for instance) did God create a Chaos, before he put in order the several parts of the world? why he rank't them all in six days time, no more or less? why he created not the Sun but on the fourth day? why the Plants were created be­fore the Sun? and why the Fishes and Brids before the Beasts of the field?

2. Princi­ple; the sensible World an image of the intel­ligible.II. Our second Principle is this, that the sen­sible World is the image of the Intelligible; and this Intelligible World is not a World of Platonic Idea's. 'Tis in the Church, where every thing is to be met with by analogy that is found in the sensible World. There is an Heaven, there is an intelligible Sun, which is God, there are Spirits which are the in­telligible Stars, there is an Earth, Plants, Fruits, and also wild Beasts, enemies of this World. The Scri­pture leads us by the hand in these paths, by the continual use of figures borrowed from the sen­sible World, to signify those parts of the intelligible one. From this principle we may conclude, that the creation of the sensible World is the image and Type of the Creation of the intelligible World. And consequently that the Creation of the World is the Image of the different degrees, by which God hath made his Church to pass through, to bring it to per­fection.

3. Princi­ple; God divided the times into several pe­riods.III. Our third Principle is this, that in every System composed of Events, there are several Pe­riods to be considered. This is the Spirit of the Pro­phets; God divided the times into seven Trum­pets, seven Seals, and seven Viols. Upon this Prin­ciple it cannot be doubted, but the seven days of the Creation are as many Periods of this Intelligible [Page 332]World, through which they are to pass to arrive a perfection.

4. Princi­ple; the same ima­ges ought every where to signify the same my­steries.IV. My fourth Principle is this, that the H. Ghost ought constantly to fix the same Mysteries to the same Images in all the parts of the Creation. For Example, the Waters should every where be the same thing, and signify the same Mystery; which is a Principle that was not at all heeded by Placaeus. In one place he makes the Waters to be Sin; in an­other to be the Passions, well ordered and gather­ed together in Christ. In a third place, 'tis meant of the Heart sanctified and serving God; 'tis a fault that is most obvious, and which alone is sufficient to prove that he had no System, that they were only loose thoughts which shined separately, but did not mutually illustrate each other.

The fifth Principle; the myste­ry must not destroy the Letter.V. I will add a fifth Principle, that in this My­stery we should not, as some do, destroy the Hi­story. There is nothing more dangerous, if a man gives himself the liberty to deny matters of fact, and to turn all into pure allegory, there then re­mains nothing certain in the Scripture. Libertins may then doubt of the whole, and we shall no longer be able to distingnish those places, where the relation must be taken according to the Letter from those where the Letter shall be false, and where there is nothing but mystery. We must suppose the Type to be in the matters of fact, if the Events prove false, the Type is null.

These Principles being laid down, I thus form my System. The Creation of the sensible World, being an Image of the Creation of the intelligible World, we must divide the time, in which God hath formed the Church into seven Periods; but those seven Periods are not precisely distinguisht, each of them to contain a thousand years, as hath [Page 333]been formerly supposed, from those words of St. Peter, a thousand years with the Lord are as one day. There is some difficulty in the division of those Periods, and after having well condered it, I di­vide them thus.

  • 1. The first Period is from Adam to Abraham, which is almost two thousand years.
  • 2. The second is from Abraham to Moses, which is between four and five hundred years.
  • 3. The third Period is from Moses to Iesus Christ: which it between fourteen and fifteen hundred years.
  • 4. The fourth is from Iesus Christ to the rise of Antichrist: that is between four and five hundred years.
  • 5. The fifth is from the rise of Antichrist to his Completion, that is between five and six hun­dred years.
  • 6. The sixth is from Antichrist com­pleat to his Destruction, which is between seven and eight hundred years.
  • 7. The seventh and last is from the Ruin of Antichrist to the end of the World, this will be about a thousand years.

The great inequality that there is between these several Periods as to their duration, ought not to make any difficulty. We must not reckon things according to the time, but compute the time ac­cording to the things. The time wherein nothing is done is reckon'd for nothing. The Periods of the Church must be computed by the great changes which have therein happened. Now 'tis exactly in these six points, that the Church hath changed its face. From Adam untill Abraham there was no change in the face of the Church; by Abraham it began to assume a new form, she had then Sacra­ments; and the distinction of People began. By Moses the Church took another form, quite diffe­rent from the Preceding. By Christ she became incomparably more perfect. By the rise and growth [Page 334]of Antichrist, the Church was intirely changed. By Antichrist's being at the Height, the Corruption was also at the Highest; and at length by the fall of Antichrist, she must put on another face.

This being supposed, that the seven Periods an­swer to the seven days; we must observe in every of those Periods such Events, and such things as answer to the several works of the Creation done on every day; so that what was made on the first day, may resemble that which happened in the first Pe­riod of the Church: and that which was done on the second day, be the image of what happened in the second Period, and so of the following. If we find a perfect correspondence between the Copies and the Original, between the Types and the things which we pretend were represented by them, we shal have reason to believe, that 'tis some what more than a sport of wit, or the effect of Fancy and Imagi­nation, which is the next thing we are to consider.

CHAP. XXI.

The Explication of the Mysteries signified by the Chaos, by the Creation of Light, by the se­paration of the Waters, and by the Creation of the Plants. The first days of the Creation, and the three first Periods of the Church.

I Intend not to stay long upon what is well known, and hath been said already: and there­fore shall speak but little of the Chaos. We see plainly, that this confused Mass, without form and void, which was properly nothing but a vast Abyss, covered with darkness, was the image of [Page 335]that sad estate, to which sin had reduced the World. It was without form, spoiled and defa­ced by sin, for it had nothing at all of beauty. It way confused; for every thing there was in disor­der, that which should have been above was below; God was blasphemed instead of being worshipt, and self-love had placed the Creature on the Throne of God. It was empty and void; for nothing that was good could be found in the World. It was co­vered with darkness; for a stupid ignorance might be observed to reign there. This was the state of the World; out of which the Church was to be drawn, as a new World, God was doubtless the Creator of unshapen Mass; and I doubt not but we have an account of its Creation in the first Verse. In the beginning God created the Heaven and the Earth. 'Tis not, as is commonly thought, an abridgment of what is more amply and by par­ticulars related afterwards. 'Tis the Creation of the Chaos, called Heaven and Earth, because it possessed that place which the Heaven and the Earth now do possess, and because it contained the matter of them. This is plain enough by the second Verse, and the Earth was without form and void, &c. 'Tis the description exactly of that Earth, which he was speaking of in the first Verse.

Why 'tis not said expresly that God created the Chaos.Nevertheless, though God created the Chaos, 'tis but implicitly said so; for Moses saith not, that God made the Earth without form and void. Which may import, that though God do govern that which we call the wicked World, and that enormous Mass is not formed without his Providence; neverthe­less, he will not be acknowledged the Author of it, because he is not the Author of Evil. God ap­points no certain day to this Chaos, which is the Image of the corrupted World.

  • 1. Because this [Page 336] Chaos hath its reign and extention during the whole six days of the spiritual Creation;
    VVhy the Chaos hath no assigned day.
    for 'tis the perpetual fund whence God draws all the parts of the intelligible World, which is his Church, as the Chaos was the fund from whence by little and little God drew all the parts of the Ʋniverse.
  • 2. God assigns it no particular day, because 'tis the Empire or darkness, into which the Light and the day cannot enter.

He produced not the Chaos by a Fiat, saying, let there be a Chaos, as he created the Light; because the Word of God doth not make the wicked World by its efficacy; this World produceth it self by its own corruption. Lastly, he gives it not his Approbation, he says not, and God saw that it was good; he blesseth it not, as he did the works of the six days, because God seeth nothing good in the carnal World; instead of bles­sing it, it is under his curse.

VVaters in all the Type of the Creation signify People.In the mean time, the Spirit of God moved upon the waters. Waters in the Language of the Pro­phets and of the Types do signify People. This we have observed before; and is too well know to need to be proved. This we must remember that Waters signify People in all the Type of the Creation. The Spirit of God moved on the waters of the Chaos, to prepare that matter, to bruise and re­duce it into little parts, and to introduce the dis­positions to receive that form which he intended to give it. God intending to draw his Church out of the World, and from among the Nations, hath presided over them by a wise providence. What is signified by the Spirits mo­ving on the Waters. If he had intirely abandon'd the World to it self, after the en­trance of sin, it had been impossible to draw thence the intelligible World. It would have fallen into a total deprivation of Light, Equity, and Good­ness; and into that Spirit, which the Scripture calls, [Page 337]a spirit of slumber, past feeling, and a reprobate sense; But the Spirit of God hath presided over these Waters; he hath preserved and kept up in the World some fragments and remainders of Light, Conviction, Conscience, the knowledge of God, the distinction of right and wrong, and the apprehen­sion of future rewards and punishments. We may see every where this motion, this action of the Spi­rit of God on the Waters, that is, the People of the World, even to the approach of the fourth Period, which is that of our Lord Iesus Christ; God was then about to give a Form to the Church, to this in­telligible World, which (properly speaking) it never yet had. Then he caused in the World such things as would dispose to this great work; he pre­pared his matter by the study of Philosophy, which drew men from that stupidity, that before rendred them uncapable of receiving the Light of Truth. He dispersed the Iews, who carried every where the knowledge of the true God, and made an infinite ⟨number⟩ of Proselites. He caused the Bible to be turned into the Greek Tongue, which then spread and prevail­ed in the World; and guided the Heathen insen­sibly to a dislike of their Idols, and their Religion. This is the Mystery of the Chaos.

The Myste­ries of [...]he first day of the Crea­tion.In the first day, God said, Let there be Light, and there was Light. The first day answers to the first Period of the Church, which lasted from Adam untill Abraham.

  • 1. By what did the first day be­gin? by Light. Jesus Christ the Messiah is the Light, which inlightens every man that comes into the World: 'Tis from him that the Creation of the intelligible World takes its beginning; from the first moment that Light hath shined in that famous Oracle; The seed of the woman shall bruise the Serpents head. The first day hath two parts, It [Page 338]was Evening, and it was Morning; the Light of the Evening was the first, but the dimmer of the two, the Light of the Morning was the second, but the clearest. The knowledge of Christ began by that Oracle, The seed of the woman, &c. The Period ended in Abra­ham, by the same Light, viz. the knowledge of the same Messiah, but proposed less obscurely in that prophecy, And in thy seed shall all the Nations of the Earth be blest. This was the Morning; for the Light began to increase.
  • 2. By whom was this Light produced? By the Word of God, His Eternal Word. He said, i. e. by this Eternal Word, by his infinite Wisdom, by the fruit of this understanding that God manifested to Adam and Abraham, this Light to conduct and guide them.
  • 3. This Light preceded the Creation of the Sun. This knowledge of a Redeemer was given to the first World, before the Messiah its Sun was pro­duc't, before the Word was incarnate.
  • 4. The Light which appeared on the first day is originally the same with that which was put into the Sun: The seed of the woman revealed to Adam, is the same with the word made flesh many ages after.
  • 5. The Light of the first day was doubtless ob­scure, its seat in the illuminated Waters, was not yet well prepared; the Earthly parts were not se­parated, and the Light could not have a very free passage through that thick matter. In the first Period of the Church knowledge was but dim, People were not yet well disposed to receive it, it had not yet entred into them.
  • 6. After all, to what purpose was the Light of the first day? to en­lighten a Chaos,
    The Church be­fore Abra­ham was without form.
    and an unformed Mass. To what end also was the Knowledge of the first Period, from Adam untill Abraham? to inlighten a Chaos, and that Chaos was not only in the World, but in [Page 339]the Church it self; for then the Church had no form; she had no Pastors, no Priests, no Flocks, no Assem­blies, no Solemn days appointed, no Sacraments, no Holy Scripture, no Discipline, no Censures. Every head of a family was both Prophet and Priest of his own house. Here was an Idolatrous family; there just by was another family where God was wor­shipt. It was a true Chaos; so the Iews say well, that the Church was two thousand years, be thohou, in the Chaos, and two thousand years under the Law. The Patriarchs made their Feasts as they thought fit, on what day they pleased, and invited whom they pleased.
  • 7. God made the distinction between the Night and the Day. He separated the Light from the Darkness; for he is the Author of that distinction that is between the World and the Church, between the good and bad; yet 'tis not said that he made the night, because God is not the Author of Evil.
  • 8. He made this distinction from the first day; because from the beginning of the World, and in all ages, there is a separation be­tween those who are of God, and those who are of the Devil.
  • 9. He made that separation of that Light and Darkness, of the Night and the Day, but he blessed it not; he saith not, and He saw that it was good. In like manner, God doth not bless and approve the separation of the World from the Church, tho he hath made that distinction, because it carries with it in respect of the World, curses, crimes, and miseries.
  • 10. He began with the Evening, which belongs to the Night, and is apart of it, because he draws light out of darkness, & begins the composition of the Church by some degrees of imperfection.

The Myste­ries of the second days; the first di­vision of the People.In the second day God made the Firmament, or Expansum, that it might separate the waters from the waters. Here begins the second Period of the [Page 340] Church, which lasted from Abraham untill Moses: let it be remembered that Waters alway signify People, 'tis necessary it should be so, that the Spi­rit of God may be uniform and like unto it self. If the Waters are People, the work of separating the Waters must signify the division of the People.

  • 1. In the first day the Waters were mixt and con­founded both among themselves, and with the Earth: so in the first Period from Adam untill Abraham, the People were confused and mixt one with another. God had not yet made choice of any certain peculiar People. Among all Nations there were some Holy, and some who were Ene­mies of God, were to be found every where.
  • 2. But in the second day, God began the work of the se­paration of the Waters, i. e. that in the second Pe­riod should begin the distinction of the People. He took Abraham, drew him out of his own Country, set him apart, and gave him the seal of his Cove­nant.
  • 3. But this work of the division of the wa­ters was effected in two days, this work of the di­vision of the People is also accomplisht in two Pe­riods; from Abraham unto Moses, from Moses unto Christ.
  • 4. The separation of the Waters made on the second day was but imperfect, God only separated the Waters which were above, i. e. the Clouds, from the Waters which were beneath, i. e. the Seas. The distinction of People in the se­cond Period, from Abraham unto Moses, was but imperfect; for we must not imagine but that God did preserve some Elect from Abraham unto Moses, besides those in the family of the Patriarchs, to think he did not is injurious to the mercy and wis­dom of God. There were then at that time some of the faithfull scattered in all places. But as the family of Iacob became a great People, so by little [Page 341]and little the Spirit of God withdrew from other Nations. From the time of Moses there was yet some little remainder of that Spirit among other Nations; as is evident by Balaam, who was, 'tis true, a very wicked man, but yet was not a false Prophet. But when the race of Abraham became a great People, and had a Country apart to them­selves, then the Spirit of God withdrew altoge­ther from the other Nations, and then was made a perfect division of the People.
  • 5. In the separa­tion of the Waters that was made on the second day, the Waters which were above, i. e. the Clouds, were nothing in comparison with those beneath, i. e. the Seas. So in the second Period, wherein was a division of the People, the superior Waters, which were the family of the Patriarchs, were nothing in comparison with the rest of man­kind. And hereby we have the reason why in that great work of the Creation God would make so much account of so small a matter as the Clouds are in nature, even to assign a perticular day for their creation. 'Tis because they were the Image of the families of the Patriarchs, who were very incon­siderable for their number, but yet were to make so great a figure in the History of the Church.
  • 6. The superior Waters were little or nothing as to their extension, but had this advantage above the waters which were beneath, that they were near Hea­ven: so the families of the Patriarchs little in number had this advantage, to be admitted to se­cret and special communion with God. He con­versed with the Patriarchs, as a man with his inti­mate friend.
  • 7. The Clouds are lifted up to so high a place by the rays of the Sun, and the attra­ction of Heaven: the families of the Patriarchs were advanc't to that glory of being distinguisht [Page 342]from all others, by the mercy of God.
  • 8. The Clouds are the fruitfull springs, whence proceed the rain, the fruitfullness and blessing of the Earth: God would make the Patriarchs the springs of blessing to the Church, In thy seed shall all the Na­tions of the Earth be blessed. Therefore the Iews did always in their prayers make mention of the Covenant made with Abraham, Isaac, and Iacob.
  • 9. God put the Firmament, or Expansum, between the upper and lower Waters; 'tis that large vacui­ty of Misery and sin, which separates the World from the Church.
  • 10. From the Clouds 'tis easy to fall into the lower Waters, but the Waters which are beneath rise with difficulty to the Clouds. The fall is easy from the Church to the world and sin, but 'tis difficult to pass from the world to the Church.

In the third day was made a perfect separation of the waters, i. e. that work of the separation of the Waters was finisht, and this is the reason why God blessed not the work of the second day. We must not look for a Mystery in that, or imagine that on that account the waters must needs signi­fy sin. God blessed not the work which he had not yet finisht. We find no Benediction in the second day, but to make amends we meet with two in the third: for those words, and God saw that it was good, are repeated twice; 'tis because in that third day we find two works, the compleating the sepa­ration of the waters is one, and the Creation of Plants another; and God said, Let the waters that be under the Heavens be gathered together into one place, and let the dry Land appear. 'Tis an image of a perfect separation of People into one place, i. e. into the World, which is a great and vast abyss, full of darkness and impurity: into that I say, let [Page 343]the Waters run, there let the reprobate People gather together.

  • 2. And let the dry Land ap­pear: the holy People who till now had appeared mixt with the men of the World; let them ap­pear seperate from all other People.
  • 3. The World is represented by the Sea, the Church by the Earth and dry Land, so since that time in the stile of the Prophets, and of Preachers, the Sea hath always been an image of the World. The Ark of Noah, which floated on the waters of the Deluge, is the Emblem of the Church beaten by the waters of this world. Jesus Christ sleeping in the Ship which was tost by a Tempest, is the Image of the Church, where Christ seems to be asleep while she is beaten and afflicted by the World.
  • 4. The Sea is the habitation of Monsters, the world is the residence of the wicked, where we may see Monsters of covetousness, of Ambition, of Impurity, and vio­lence. The greatest Animals upon Earth are not to be compared with those which live in the wa­ters. There are disorders to be found in the Church, 'tis true; but they are nothing in comparison with those which are in the world.
  • 5. The face of the Waters is barren, and produceth nothing, whereas the superficies of the Earth is fruitfull. The World doth inwardly nourish Monsters, and in its outside produceth no solid good, or true vertue.
  • 6. The Earth is the Synagogue of the ancient Church, she is incompast with waters on all sides, the People and Nations of the World.
  • 7. She is continually af­flicted by them; and if we regard the violence of the waves, one would think she should be over­whelmed.
  • 8. Nevertheless she stands her ground, and remains victorious.
  • 9. The waters of the Sea have no setled foundation; they are always in mo­tion, but the Earth is fixt, the People of the world [Page 344]are unstable, always changing. The Church is a Land that hath its roots in the foundation of the world, in God's eternal decrees.
  • 10. The Sea makes a frightfull object, especially in a Tempest; but the Earth presents our eyes with an agreeable diversity of Mountains and Hills, of Trees and Flowers, of Fruits and Blossoms. The world is a deformed spectacle by reason of its disorders, and uniformity of its faults. But the Church shows us an agreeable diversity of gifts, greater and less, of vertues, of good works, of good Fruits; for the Plants and Fruits are to the Earth, that which ver­tues and good works are to the Church. The Plants have their roots in the bowels of the Earth, they appear on the outside of it, they serve for orna­ment and use, and need the kind influences of Hea­ven to make them grow. All this agrees well to the vertues and good works of the Church. God said, Let the Earth bring forth Grass, as if the Earth produced Plants by its own vertues: 'tis be­cause he will have us act, as if our vertues pro­ceeded from our selves, as if we were the Authors of 'em, that he might thence take occasion to re­ward us for 'em. But among the Plants of the Earth which are thus good & usefull, there are some hurt­full ones, some poisons among the good Fruits of the Church, there are some wicked works.
  • 12. Last­ly, the nearer any Land is to the Sun, the better its Fruits; the nearer any Church to God, the Sun of Righteousness, the better its works.

CHAP. XXII.

Explication of the Mysteries of the four last days of the Creation,

THe fourth day answers to the fourth Period of the Church. 1. In this fourth day God crea­ted the Sun, the Moon, and the Stars. 'Tis easy to take notice therein of Christ the Sun of Righ­teousness, of the Church who derives all her Light from the Sun, and the of Teachers of the Christian Church, which are as the Stars of the Intelligible World. This alone should open all mens eyes, and make it evident, that we ought to search after the Church throughout the whole work of Crea­tion: for this is the Key of the whole Mystery. This fourth Period is from Iesus Christ unto the birth of Antichrist, i. e. till the middle of the fifth Century. In this Period we have the Sun of Righ­teousness, so Jesus Christ is called by the Prophets, and Evangelists, John c. 1. The Light which inlightens every man that comes into the world: So by the Apostles, The Father of Lights, in whom is no shadow of change, James 1. i. e. a Sun that hath no Tropicks. The Parral­lel of the Moon with the Church The Parrallel between Iesus Christ and the Sun is too manifest and easy to make, to be long insisted on. I will rather speak somewhat of the Moon, which is an admirable Emblem of the Church.

  • 1. The Moon hath all her Light from the Sun; The Church hath all her Beauty, Holiness, Vertue, and Glory from I. Christ.
  • 2. The Moon retains some spots, and those considerable ones, in her borrowed Light; the Church hath many great and plain defects in her [Page 346]vertues.
  • 3. The Moon hath no fixed Light, she often changeth, and is sometimes more and some­times less inlightned. The Church remains not long in one state, she is always rising or falling, she looseth some of her Light, and then receiveth more; she defiles herself, and then is cleansed, and hath Periods almost as regular as those of the Moon.
  • 4. The Moon, besides her constant and periodical decrease, suffers Ecclipses, and sometimes total ones. The Church, besides her ordinary declensions, is sometimes so Ecclipst, as not to appear, which is more or less according to the inundations of Here­ly, or the corruption of manners.
  • 5. 'Tis not the fault of the Sun, but of the Moon it self, that these Ecclipses happen, she plungeth herself in the shadow of the Earth, and so deprives herself of the Sun. The Ecclipses of the Church by the loss of Truth or vertue happen in like manner, because she falls into sin and falshood, which is shadow and darkness, the product of Earth and Hell. Your sins have separated between God and you.
  • 6. When the Moon is Ecclipst, she becomes black, and puts on a frightfull Aspect; when the Church suffers herself to lose the Light of the Sun, her visage be­comes deformed by her disorders and crimes.

Why doth not the Church appear but in this fourth Period, since she was created from the be­ginning of the World? so the Moon which was a figure of the Church, should have been created on the first day. I answer, that the Church may also be found in the three preceding Periods: but in the first and second day, 'tis a Land covered with wa­ters. The Church is mixt and confounded with the People of the World, and even covered and hidden among'em. In the third she appears as a dry Land that is visible, but as yet it is but Earth, producing [Page 347]Plants and Fruits. In our fourth Period, she is ad­vanc't from the quality of Earth, to the dignity of the Stars, she becomes a Moon, a luminous body, which may be seen afar off, which spreads its rays throughout all the world.

Stars of six magni­tudes ima­ges of the six orders of Tea­chers.In the fourth day there were also Stars, which are of six different magnitudes, from the first to the sixth. In our fourth Period we have several Tea­chers, as shining Stars, but they lessen by degrees. The Apostles are the Stars of the first magnitude, Apostolick Persons were Stars of the second magni­tude, their Disciples who lived in the second Cen­tury, were Stars of the third, the Doctors of the Church in the third Century were Stars of the fourth magnitude. Those of the fourth Century were of the fifth magnitude. Lastly, in the fifth Cen­tury when the good days of the Church ended, there were more Teachers, more Stars in number, but they were but of the sixth magnitude; their Light began to be obscured by mixing with the darkness of Superstition and Heresy. After them in the following Ages, we see no Stars but under a Cloud, the witnesses covered with sackcloth, Christians concealed and hidden among the mul­titude of those who were sunk into error and Idolatry.

In this Period there is also another sort of Stars; viz. Confessors and Martyrs, who shined as Stars of the first magnitude, and the common sort of the Faithful, who are truly Stars, though but of the sixth magnitude. Lastly, in the fourth Pe­riod, we find Planets, wandring Stars, Apostates, Iudas's, and such as Hymenaeus and Philetus, who concerning the Faith made shipwrack.

Mysteries of the 5th day.We proceed to the fifth day of the Creation. The fifth Period is that from the rise of Antichrist to his [Page 348]Completion, from the fifth Century to the eleventh. In the fifth day God said, Let the waters bring forth Fishes abundantly, (or moving Creatures which have life,) and Fowl that may flie above the Earth in the open firmament of Heaven. Behold, two sorts of Creatures, Birds and Fishes, and they are to be Emblems of men, who should rule in the fifth Period of the Church. It may be the name of Bird may prove a good Omen to some, one would think we should find something of good there, be­cause Birds are a kind of Coelestial Creatures; but we must remember, that in the two following Pe­riods, we shall meet with nothing that is good, because they belong to Antichrist. If there be any thing good in these two Periods, 'tis the remnant of the fourth, for all is evil that belongs to their perticular Character. So that by Birds we under­stand men of rash and daring spirits, who would pierce beyond the Clouds, attempting to reach unto God himself, and have done violence to his Holy Mysteries by their bold Inquiries. Such was Arrius, who would dive into the mystery of the Eternal generation of the Son, and was there stum­bled: Such was Macedonius, who would fathom the Mysteries of the Procession of the Holy Spirit, and not being able to effect it, made him a Crea­ture, as Arius did the Son. Such was Eutyches, who not being able to fathom the Mysteries of the union of the two natures in Christ, did confound them. Such was Nestorius, who lost himself in searching into the manner of the Ʋnion of the hu­mane Nature with the Divine Person, and so esta­blisht two Persons in Christ; and I know not how many more such Birds there were, men of bold and daring spirits, who did great mischief to the Church. We need but consult History to be informed.

[Page 349] 'Tis true, among those Birds there were some whose flight was happy enough. The fourth and fifth Centuries produced some Eminent Doctors in comparison of the preceding. The first Doctors of the Christian Church after the Apostles were but poor Divines, they could flye but a little way. There is more Divinity in one piece of St. Austin, then in all the three first Centuries, Origen excepted, who was the Eagle of his Age. But those Birds who made some happy flights, were yet guilty of great faults, and often lost themselves by endeavou­ring to go too far.

The Fish of the fifth day are An­tichrist and his fol­lowers.The other sort of Creatures are Fishes. Creatures that make their abode in the waters, that swim and descend into the Deep; Creatures among whom there are some of a monstrous bigness; Creatures that live upon filth and mud, and are the lively image of the second sort of People to be seen in the fifth Period, which is that of Antichrist rising and growing to perfection. We there see the great Leviathan of the Abyss. Antichrist himself the Monster of the great waters, who devours all the other Fish, and subjects them to his Government; There we see all the followers of Antichrist, Fishes of the second order. All these Creatures, i. e. all these men,

  • 1. Have their abode in the waters, which denotes a Collection of much People: they have the multitude on their side; they reckon it their honour, they glory in it.
  • 2. They descend into dark Abysses; for whereas the Doctors of the fourth and fifth Century would be too knowing, those of the following ages fell into a most stupid Ignorance; They descend into the darkness of superstition: and as for the most part Fishes adhere to the rocks or to the mud; so those false Doctors addict themselves to Creatures, and rise not towards Heaven, where [Page 350]is the Creator.

In those times sprung up the ado­ration of Reliques, the invocation of Saints, the worship of Images; and even the sublime wits, who are the Birds of the fifth Period, who flie so high by their lofty speculations, as did Gregory of Na­zianzen, and Ambrose of Milan, do sometimes fall from their elevation into the mire of a carnal and superstitious worship, as Eagles after a flight into the highest regions of the Air, fall down, as it were in a moment, to fix upon Carrion.

Lastly, Fishes puddle and roll themselves in the mud and slime: a good Emblem of that dreadful corruption into which the last ages of this fifth Period were plunged, viz. the nineth and tenth: we have already spoken of that corruption; and you need but look back to what hath been said, to perceive how justly we may compare the men of those Times to Fishes that live in mire and dirt.

Some will doubtless make an objection here on this account, that God is said to be the Author of these Birds and Fishes. Which there is no reason for in the thing represented by the Type, because God is not to be lookt upon as the Author of the Here­sies, Idolatries, and corruption of the Papacy. I might reply, that no Typical relations ought to hin­der, but that God may be said the Author of, and give his blessing to those Creatures which were good, in respect of their natural being; he did not bless the Chaos, 'tis true, but it was because that in its natural being it was neither fair nor good, no more than in its typical relation. But if any will that the mystery be carried farther, it may be obser­ved, that God saith, Let the waters bring forth every moving Creature, &c. 'Tis the waters that imme­diately produce'em. To the same effect as he said before, Let the Earth bring forth Plants. For this [Page 351]end, that God would our works should be reckon'd as our own, that we might receive the rewards of'em. So the waters, i. e. the multitude of degenerate mankind, are said to produce those cor­ruptions, and false Doctrines, that they might suffer the punishments annexed to'em, and that it might not be imputed unto God. But it will be said, that God blessed these works, He saw that it was good. Once more I may ask, why should not God approve those Creatures, which in their own natures were good; and which were typically to re­present such Events as the Providence of God would appoint for his own glory? For doubtless the false Teachers, who corrupted the Christian Religion in the fifth Century, must come within the decree of God, as such things whereby he would glorify himself.

Mysteries of the sixth day.In the sixth day God made two works;

  • 1. In­sects, creeping things, and four-footed Beasts.
  • 2. The Man and the Woman. This sixth day answers to the sixth Period of the Church, from the tenth Century to the Period of the Reign of Antichrist.

These four-footed Beasts, Insects, and Creeping things cannot be thought to signify any thing that is good; under Creeping things are comprehended Serpents, venemous and the most accursed Crea­tures: among Insects, are Caterpillers, and a thou­sand other hurtfull Creatures: among four-footed Beasts are Wolves, Lions, Tygers, Leopards, and Bears, all cruel and bloody Creatures, which live upon prey. This is the true Character of the Men, who lived in the sixth Period of the Church, which is the second of the Antichristian Empire. There we meet with Men like Bloodsuckers, Caterpil­lers, Worms, devouring Insects, that ravage, and consume, and destroy, and gratify their Covetous­ness [Page 352]by a cursed Simony. There we meet with Doctors like Serpents and Basilicks, who poison by their very breath, and spread the venom of their false Doctrines, with piercing, sharpened tongues; I mean the Schoolmen, who with subtile Argu­ments, whetted and set in order, as so many darts and spears, diffuse Heresy, Impurity, Poison and Idolatry.

Moreover, we there meet with wild Beasts, bloody and cruel Men, who delight in blood and slaughter, and glut themselves therewith, as so many Lions and Tygers. We may there see mul­titudes ingaged in an Holy war against Infidels; who went to the Holy Land to conquer it, but carried with them the Lions Tooth; for they rent and devoured every thing which came in their way. Especially may we there take notice of those cruel Persecutors of the Church, killing, burning, and committing outrage and massacres in all places. This should be carefully observed, that we meet with Birds and Fishes in the fifth day; answering to the first Period of Antichrist, or the fifth of the Church; and some of those Creatures live upon the spoil, but do not prey upon Man. We do not see that Birds and Fishes go out of their own Element, to fall upon men, and destroy them. So in the fifth Period there were, 'tis true, some Hereticks, and a great corruption; but there was not much persecution, little blood spilt at that time upon the account of Religion. That sort of rage began not to be much imployed; but since the eleventh Century, in the sixth Period.

Mysteries of the crea­tion of the Man and Woman.In the same day God created the Man and the Woman, who are the Images of Christ, and of the Church his Spouse. The Parrallel between the first and second Adam, and between the Woman [Page 353]and the Church, hath been made so often, and is so easy to make, that I need not dwell upon it; and therefore shall only take notice, that the Type doth exactly correspond with the Mystery. At the end of the sixth day God finisht his work, he then gave the last stroke to it, by the Creation of the Man and the Woman, an Emblem of Christ and his Church, and of their Union. In the sixth Period (near the end whereof we now are,) God will compleat his Church by the ruin of Antichrist; and bring the Kingdom of Christ upon Earth to its perfection. This should be well remembred, that the Church in the Type of the Creation appears under four Emblems.

  • 1. As the Earth buried, and covered under waters.
  • 2. As a dry Land, above the waters, and bearing fruit.
  • 3. As a Moon inlightened by the Sun.
  • 4. And lastly, as the Wo­man.

And our Lord Jesus appears there under three Emblems.

  • 1. As the Light of the first day, without or before the Sun.
  • 2. As the Sun.
  • 3. Under the Emblem of the Man.

The Church in her first state, before the Law; was as the Earth under wa­ter, she was obscure, and as it were buried among the Nations. In her second state, under the Law, she was as a discovered Land; distinguisht, and known, and bearing fruit; but yet she was but Earth, i. e. not very considerable. In her third state, under the Gospel, she appears as a Moon, a rival of the Sun, imitating his Light; and there­in she is more glorious than the Earth. This is the Apostolical Church so glorious, and full of knowledge. In the fourth state, she appears as the woman, taken out of the side of Adam, close­ly united with him, being one Body and one Flesh. 'Tis in the last Period that she shall be more united to Christ than before. In the fourth Period she [Page 354]is as the Moon, and notwithstanding the nearest approaches of the Sun, there remain vast distances between them. But towards the end of the sixth Period, and throughout the seventh; her union unto Christ shall be immediate and intimate as that of a Wife with her Husband; therefore the Church in this seventh Period is represented as a Spouse which was to be brought to the Lamb.

On the other hand, Jesus Christ appears un­der three Emblems. In the fourth Period, as a Sun, which scatters the darkness of Idolatry, Paganism, and Ignorance, that covered the face of the Earth. This Sun is plac't in the fourth point, just in the middle of the seven, to let us know, that he is the Center of the Church; the Sun which gives light before and behind, to the preceding Ages, and to those which follow him. Towards the end of the sixth Period, and through­out the seventh, he is A man; to whom God gives dominion over the Fowls of the Air, the Fish of the Sea, and creeping things, and four-footed Beasts, i. e. That Christ in this last Period shall be Lord and King, who shall rule over the Birds, tame the boldest and most aspiring spirits, who mount even unto the Heavens, he shall humble them, and keep'em within the bounds of their duty: over the Fish of the Sea, to deliver'em from their corruption; over Creeping things, to destroy the influence of their poison: over wild Beasts, to tame their fierceness, and render them meek as Lambs. In the first day Jesus Christ was figured but by a dim Light, because in the first Period of the Church, he vouchsaf't her but a very imperfect knowledge of himself.

This methinks is the Mystery of the six days; [Page 355]which way well serve as a favourable omen in re­ference to the seventh day, The myste­ry of the seventh day of the Creation. because every thing therein seems to accord well; what then is wanting to the World, after the works of the six daye, to render it perfect? Holiness and Rest; and these are the two Things which God added on the se­venth day. Holiness, for he Sanctified the seventh day, and thereby the rest of the World. Rest, for till then God had been at work, and the World in Motion. Now God gave the World that Rest which it wanted, in that he himself rested on the seventh day. All this is an admirable Emblem of our se­venth Period, for the sake whereof all this expli­cation of the Type of the Worlds Creation hath been given. During the six days, God made the Church to pass through several changes, he will bring it to perfection at the end of the sixth, by the ruin of the Antichristian Kingdom, and by the Conversion of all Nations. What then is wanting to it? Rest and Holiness. Rest, for hitherto she hath always been in toyl and Travel. Holiness, for she hath alway been imperfect. We must there­fore look for a seventh Period, which shall be a Kingdom of Rest and Holiness, wherein the Church shall no more be persecuted, either by Fire and Sword, or by Heresy and Idolatry; wherein also there shall be a plentiful effusion of the H. Spirit, to produce a great degree of Holiness and Sancti­fication among men.

This my­stery shall be accom­plisht upon Earth.We must not say, that the accomplishment of this Type will be found in Heaven, where is Rest and Holiness, and that therein is the mystery of the seventh day. I say again, that cannot be meant; because this seventh Period must be of the same kind and order with the other six. We even now observed, that the Sun was created on the [Page 356] fourth day, there are three days before, and three after, exactly in the middle of the seven, to signify that Christ the Son of Righteousness is the Center of the intelligible World. If he be the Center of the seven Periods, he must certainly have an equal reference to all the points of that Circumference. Now what relation can he have to the seventh day, if Eternity be meant by it? In that Eternal abode Christ shall have no more the relation of a Center, a Sun, and a King. For St. Paul tells us, that then God shall be all in all, and Christ shall deliver up the Kingdom again to his Father. Moreover, 'tis certain there ought to be a proportion between the seventh Period, and the six fore-going ones: Now there is none between Eternity and the dura­tion of the Church upon Earth. And lastly, I am bold to say, that the ancient Types were not esta­blisht by God immediately, to figure Heavenly Things, but only the Graces and Favors of God in this World, under the Kingdom of the Messiah; You cannot show me any one of the ancient Types, which hath an immediate relation to the glories of the Heavenly Paradise. The marriage of Adam and Eve was the immediate Type of the Ʋnion be­tween Christ and his Church, in the Kingdom of his Grace. It did only mediately typify their Ʋnion in the Kingdom of Glory. By consequence this seventh day, which all acknowledge to be Typical, must have its immediate relation not to the Sabbath of the Church in Heaven, but to its State of Rest upon Earth.

CHAP. XXIII.

A farther Confirmation of the future prosperity of the Church upon Earth. The 21, and 22. Chap. of the Apocalypse interpreted: that in those Chapters the Church is described as victo­rious upon Earth, and not as Triumphant in Heaven.

WE may not pass from the Apocalyps, without saying somewhat concerning the last Chap­ters. If we needed another Head of Arguments to prove our notion of the Reign of Christ for a thou­sand years, and the Triumphant state of the Church upon Earth, before its final glorious Triumph in Heaven; we might be furnisht from these last Chapters. For they are not, as is commonly suppo­sed, a description of the Church in Heaven. The Pro­phecy of the nine last Chapters of Ezekiel, is the same with that of the last Chapt. of the Apoca­lypse. They exactly answer to the nine last Chapters of the Pro­phecy of Ezekiel. That Prophet in those nine last Chapters, sets forth in a figurative manner the con­dition of the Church of Israel after its restoration; their glorious Kingdom, and the wonderful Peace they should injoy after their return; which return or recalling was to be after the fall of Antichrist. St. John gives an account what the Church shall be after with relation to that Fall, after it shall have bin accomplisht; so that both these Prophets describe the Church, as to the same Period, and the same condition. This will easily appear, if we briefly run over that which remains of the Apocalypse. It cannot be questioned, but that our Prophet con­cludes [Page 358]the 20 th Chapter with a description of the last day of Judgement. The war of Gog and Ma­gog follows upon the reign of a thousand years, to the revolt of Gog and Magog succeeds their defeat, after their defeat there is nothing but the last day, which shall come and surprize the World in the twinkling of an eye. This is signified by those words:

V. 11. Chap. 20. Then I saw a great white Throne, and him that sat on it, from whose face the Earth and Heaven fled way, and there was found no place for them. White as well as Purple is a Royal co­lour, and withal a Priestly; for the Priests were clothed in white. The Holy Priest's garments on the day of Expiation, according to the tradi­tion of the Iews, were called Bigdei Lavan, white garments. In like manner he that sat upon the Throne is our King and Priest. The Earth and the Heaven fled from his face; for they shall be burnt, that they may be renewed.

V. 12. And I saw the dead small and great stand before God, &c. 'Tis a description of the last Judgement, to the end of the Chapter; all this is plain.

The 21. v. 1. Chapter begins with these words, And I saw a new Heaven and a new Earth; for the first Heaven and the first Earth were passed away. The first Vision of 21 Chapt. to the 9th V. respects that which follows the end of the world. These words do evidently allude to what he had said just before, and the Heaven and the Earth fled away. As that was interpreted of what should happen at the last day of Judgement; it is clear, that these new Heavens and this new Earth must be under­stood in a literal, and not a figurative sense, for the new World after it hath been refined by fire. And so the description we read of here, even to the ninth Verse, is that of eternal Rewards and [Page 359]Punishments. 'Tis true, that which is spoken of the H. City, v. 3, 4. of the new Ierusalem coming down from Heaven, prepared as a Bride adorned for her Hus­band; of the Tabernacle of God with men, of his dwelling with them, and they with him, and that God shall wipe away all tears from their eyes, and that there shall be no more death, or sorrow, or cry­ing, or pain: All this, I say, might very well be ap­plied to the Church as victorious upon Earth; but this description is determin'd, by what pre­cedes and by what follows, to Eternal Glory; by that which precedes, which is the description of the last day of Judgement, and by that which follows, which is the description of everlasting Punish­ment; but the fearful and unbelieving, &c. v. 8. shall have their part in the lake which burns with fire and brimstone, which is the second death.

The 9th v. begins a new Vision.The ninth Verse begins a new Vision, and a more perticular description of the blessed Reign of Christ upon Earth. In the same manner, as the H. Spirit, after he had in the 13 th Chapter given an enigmatical and general description of the Anti­christian Empire, under the image of the two Beasts, gives a more ample account of it in the 17 th Chapt. So having in the 20 th Chapt. descri­bed the reign of Christ, though in few words, he set forth that reign more at length afterwards, that state of the delivered Church, under the image of a great City, called Ierusalem, as after having set out the Antichristian Church under the image of a Beast, and of an Empire, he represents it un­der the Emblem of a great City, called Ba­bylon.

V. 9. And there came unto me one of the seven Angels, which had the seven Viols, full of the seven last plagues, and talked with me, saying, come [Page 360]hither; I will show thee the Bride, the Lambs wife. 'Tis in all likelyhood the last of those seven An­gels, who had poured out the Viols, and the same who show'd unto the Prophet the great City, the mother of Fornications. Cha. 17.1. Then came one of the seven Angels unto me, which had the seven Viols, and talked with me, saying; Come hither, I will show thee the Judgement of the great Whore, that sitteth on many Waters. As it was this seventh and last Angel, who had the Viols, by whom the ruin of Antichrist was effected; it doth most properly belong to him to show Babylon faln, and Ierusalem rebuilt.

V. 10. And he carried me away in the Spirit to a great and high Mountain, and showed me that great City, the Holy Jerusalem, descending out of Heaven from God. This is somewhat like what the Devil did unto Jesus Christ, when he carried him up into an high Mountain, and shows him all the Kingdoms of the world: what the Devil makes appear by illusion, St. Iohn sees by vision. That he was carried, or seemed to be carried, up into an high Mountain, makes it plain, that the Ierusa­lem he was to be made see from thence, was here upon Earth, and not the Triumphant Church in Heaven, though it be called the Holy Jerusalem descending out of Heaven from God. She shall be descended from Heaven, because she shall abound in Graces which come from thence: she is called the great City, and 'tis the first time she is so called. 'Tis a detestable name, which in all the preceding Prophecy is given only to Spiritual Babylon. But 'tis on this account, that then the Church shall possess the multitude of the Nations, as Antichri­stianism doth at present.

V. 11. Having the Glory of God, and her Light [Page 361]wus like unto a stone most precious, even like a Iasper stone, clear as Cristal.

V. 12. And had a Wall great and high, and had twelve Gates, and at the Gates twelve Angels, and names written thereon, which are the names of the twelve Tribes of the children of Israel.

V. 13. On the East three Gates, on the North three Gates, on the South three Gates, and on the West three Gates. In the description of this City, we have every thing that is rich and precious, all signifies its great Holiness, excellent Vertues, and perfect Peace; for they are the substantial Goods and real Treasures of the Church. It had a great & high Wall, by that is meant Divine Protection; which shows also that 'tis the Church upon Earth, which is spo­ken of; for the Church in Heaven hath no need of walls, being out of the reach of Enemies.

And had twelve Gates. We have observed be­fore, that the number Twelve is frequently to be met with in this description, and that it is a sacred number because of the twelve Patriarchs, the twelve Tribes, and the twelve Apostles; the Gates are the entries into this City, and so denote the recalling of the Iews according to their twelve Tribes, from that great dispersion they are now under. The recal­ling of the Jews fore­told. That these twelve Gates have a particular relation to the People of the Iews, is plain by what follows, That on the twelve Gates were written the names of the twelve Tribes of Israel. For by those Tribes of Israel, we may not understand the Church of the converted Gentiles, they have a distinct place in what remains of the description of the new Ieru­salem. So the twelve Gates at the four Cardinal points of the World, East, North, South, West, are to the same effect as what God had said in another place, I will call my Sons from far, and my Daugh­ters [Page 362]from the ends of the Earth; I will say unto the North give up, and to the South keep not back.

At every one of those twelve Gates are twelve Angels; These are the twelve Apostles, called Angels or Pastors, who whether they shall be rai­sed from the dead or no, shall by their preaching and Doctrine guide the Iews to enter again into the Church, and open the gate unto them. For they are here described as Keepers of the Gates, who both open and shut them.

V. 14. And the Wall of the City had twelve Foun­dations, and in them the names of the twelve Apo­stles of the Lamb. The protection, safety, and the Wall of the Church, depends on the foundations whereon she shall be built. Those foundations are Articles of Faith and Christian Verities, ac­cording to the Idea of St. Paul, who saith, there is but one Foundation, which is Jesus Christ; but on this foundation some build Hay and Stubble, but others Gold and precious Stones. [...] Cor. 3. These precious Stones and this Gold, signify Pure Doctrine, as the Apostle doth sufficiently explain it. These are the foundations of the Church, which is built up­on Truth. The Prophet gives twelve for the number of these foundations, because of the twelve Articles of Faith contained in the Creed; on these foundations were written the names of the twelve Apostles; because they were the persons who pu­blisht the Gospel, and maintained those Articles of faith by their preaching, and by their blood.

The Holy Ghost in what follows describes these foundations, and assigns a precious Stone to each of 'em.

V. 19. And the foundations of the Wall of the City were garnished with all manner of precious Stones; [Page 363]the first foundation was Iasper, the second Saphire, the third a Chalcedony, the fourth and Emerald.

V. 20. The fifth a Sardonyx, the sixth Sardius, the seventh Chrysolite, the eighth Beryl, the ninth a Topaz, the tenth a Chrysoprasus, the eleventh a Ia­cinth, the twelfth an Amethist.

If we had leasure and time to spare, we might compare the twelve Articles of the Christian Creed to those twelve Stones, and see wherein every Ar­ticle of Faith might symbolize with every Stone. Supposing that the Holy Spirit had regard to the order, in which the Church hath plac't the twelve Articles. But I fear lest we should herein go beyond the intention of the Holy Ghost, and deli­ver things rather curious than solid; for the true design and scope of Figures and Mysteries is lost by stretching them too far. I suppose the design of the Holy Spirit, is only to show us in general, how valuable and precious are the Christian Verities. They who let go those Truths unto Hereticks, and reckon the Secinian Heresies to be tolerable, are far from esteeming them thus precious; and do not sufficiently understand the worth and excel­lence of Truth. I now return-to the description of the Heavenly Ierusalem, i. e. of the Church in its last Period here on Earth.

V. 15. And he that talked with me had a golden Reed to measure the City, and the Gates thereof, and the Wall thereof.

V. 16. And the City lyeth foursquare, and the length is as large as the breadth: and he measured the City with a Reed, twelve thousand furlongs: the length and the breadth, and the height of it are equal.

V. 17. And he measured the Wall thereof 144 cu­bits, according to the measure of a man, that is, of the Angel.

[Page 364] V. 18. And the building of the Wall of it was of Iasper; and the City was pure Gold, like unto clear Glass.

What it is to measure in a pro­phetical sense.To measure, is to make account of, to esteem, to reckon among things that are considerable. Where­fore in the eleventh Chapt. St. Iohn was ordered, to measure only the Temple and the Altar, and those who worshipped there. Not to value or make ac­count of any but true Believers. But for the outer Court, it was said unto him, Measure it not, I have left it unto the Gentiles. As to the outward part of the Church, make no account of it, for the Pa­ganism of Antichrist and Popery shall be there esta­blisht, and shall reign for the space of 42. Prophe­tic moneths, i. e. 1260 years. Here the H. Spirit measures the Holy Ierusalem throughout, not only the Temple and the Altar, but the Court that was before abandon'd to the New Pagans; and not only the Court, but the whole City: to measure the City, the Gates thereof, and the wall thereof; 'Tis to signifie that in this last Christian Church of the last Period, every thing therin shall be Great and Good, worthy to be esteemed, and measured, and reckon'd as things of value and consideration. Men do not measure waste and barren Heaths, sands, and rubbish; 'tis not worth the while: but Palaces, and fruitfull grounds, vineyards, and orchards, and the buildings of a City. This is the mystery of the measure.

But observe the difference between the Cir­cumstances of the first measure in the 11 th. Chap. and those of this second here, besides those we have already taken notice of.

1. That the first measure reacheth only to the Court and the Altar, that was the Christian Church for the 3 first ages, as hath been said; but here [Page 365]the measure extends to All, and even to the City, which denotes the Primitive Christian Church to be very inconsiderable, compared with the Church of this last Period.

2. 'Tis S. Iohn that received the Reed in the 11 th. Chap. to measure the Temple and the Altar; there was given me a Reed like unto a rod, and the Angel stood, and said, rise and measure the Temple. But here 'tis an Angel that measureth; an Agent of an higher order than the Apostle.

3. Lastly; S. Iohn hath only a rod given him, a reed to measure with; a weak Justrument and of little value: but here the Angel measures with a Golden reed. All which sets forth the great excel­lence of the Church in this last period, that it should surpass even the Primitive Church, as much as a city exceeds a Temple, an Angel a man, or a Golden Rod an ordinary cane or reed.

The city was built foursquare; the square is an emblem of Rest, because that figure of all others is most proper to keep firm; which signifies the tranquility and immutable Peace of this Church. The square also relates to the number Twelve, which occurs so often in this description: for 12 is a square number, that shows three on all sides. Three, a number of perfection as well as seven, to signifie that on what side soever you look upon this Church, whether in regard of its Holiness, or Knowledg, or Peace, or Glory, she shall be every way perfect. These are the four sides of the square, Holiness, Knowledg, Peace, and Glory; and this Perfection she hath from the number Twelve, viz. from the twelve Apostles.

He measured the City with the Reed 12 thou­sand Furlongs. This is not to be understood of the circumference of her Walls, or of their diame­ter, [Page 366]or their Heighth, but of the whole Body of the City taken together, as a Cube that contains 12 thousand furlongs, counting every thing. There are 12 foundations which are the 12 Apost­les, or rather the 12 Articles of faith. Every foundation answers to a thousand Cubits, i. e. that every of the Apostles by his doctrine and preaching, did increase the Church, and contri­bute to its building, and to the gathering of the saints, in the same proportion, which a foun­dation of one cubical foot, or therabouts, hath to a thousand furlongs. This signifies the great Increase and multiplication of the Church.

The length, the breadth, the Heigth of the City were Equal, that is, it was in all accounts a perfect Cube: throw a Die where you please, it will alway find a place to rest. So shall be the Church of the last period, what ever Commotions may happen, she shall not lose her rest, nothing shall be able to destroy or hinder it. Interpreters have no reason to make an objection here, that a City that is as high as large would be a monstrous pile; for every thing here is beyond the ordinary rules among men, to signifie that this Holy Society shall not be governed as Humane societies now are. Besides this, the great Equality of this City in all its dimensions, seems to me to denote that admirable Equality between all the Saints, which shall take place in the seventh period of the Church; not that all difference of Conditions shall be absolutely laid aside; there shall still be superiors and Inferiors, Rich and Poor, some to Govern, and others to obey; but those great distances between mens conditions shall then be filled up by Charity and Love; wheras now they are inlarged and widened by Pride and vanity.

[Page 367] Then he measured the Wall, 144 Cubits. Here is the number 144, which is sacred because of the number 12 which is its Root; 'tis easie to appre­hend why the Wall is 144 Cubits, 'tis because it is raised upon 12 Foundations; and the wall of the City had twelve Foundations. Build upon twelve, raise another number by multiplying this by it self, and you make 144. for 12 is the square root of 144. Every building of the Church is raised upon the 12 Apostles, and in its raising she is multiplied, as in building upon 12, you make 144. and these 144 Cubits are not to be taken for the same thing with the 144 thousand who were marked, which are the whole body of the Saints. These 144 Cubits are in the walls of the City, and not in the whole City. This wall is that which gives protection to the City and the Church; it is Truth, and the Holy Ministry, by whom that Truth is preached; so that the 12 Foundations are the Principal Pastors with the Truths they teach, viz. the 12 Apostles: and the 144 Cubits are the whole Evangelical Mi­nistry, built upon the 12 Apostles as their first Teachers. He measured the wall, according to the measure of a man, i. e. of the Angel: that denotes, that the Angel in giving to a wall one hundred forty four Cubits, founded upon twelve, hath therin followed the ordinary way of Computa­tion among Arithmeticians, who by multiplying twelve by it self, make one hundred forty four.

And the building of the wall was of Iaspar, and the City was of pure Gold like unto clear glass. The distinction of men according to their different qualities is conveniently and commonly enough made by the Emblem of Metals; men of low and base Spirits, sunk into degeneracy and vice, [Page 368]are well represented by Lead. Iron is the Emblem of Cruel and hard-hearted persons, who are void of Pity. Brass doth well enough represent such as glitter and make a show of more than they are or have: for Brass imitates the colour of gold, but is short in value. Silver is an Emblem of those who are in some sort vertuous, but not in the first rank. Lastly, Gold is the Emblem of such spirits as are pure, solid, firm, and truly vertuous. This is that which the H. Ghost would teach us, that the Church, in this last Period, shall be made up of such persons, as are of sincere and approved piety, of a vertue that is bright and solid; therfore the City is said not only to be of Gold, but of gold clear as Crystal. Nevertheless, as in every Church, the Ministry ought to possess a more eminent degree of Christian vertues than others; the wall, which signifies the Ministry of the Church in the seventh Period, is said to be of Iaspar, and precious stones, more valuable than gold.

V. 21. And the 12 Gates were of 12 Pearls, every several gate was of one Pearl. We have seen how the 12 Gates signifie the 12 Apostles; the Guards, Guides and Porters as it were of the Church: we might easily discover a resemblance between the Apostles and Pearls; but 'tis sufficient to understand, that the design of the H. Ghost is to show that these 12 Men are of an inestimable value. All the riches of the world cannot be a sufficient price for 12 Pearls, big enough to make 12 Gates of Cities: and herewith we must know, that when the spirit of God puts so high a price upon weak men like our selves, when he calls them Iaspars and precious stones, the Gates and Foundations of a City, he doth not look [Page 369]upon 'em in themselves, but considers them with that treasure of the Gospell committed to their charge.

This Gospell is the Pearl of great Price, which when one had found, he went his way, and sold all that he had to purchase it. This is the Treasure of which S. Paul speaks, when he saith, we have this treasure in Earthen vessels. The Apostles, with Evangelical truth in their Breasts, are the 12 foundations, the 12 Gates, and the walls of the City. They are Every thing with this; for Truth is every thing; and without it they are nothing.

V. 22. And I saw no Temple therin, for the Lord God Almighty and the Lamb are its Temple. This must be understood as the words of another Prophet, who speaking of the Church in this period, saith, Every man shall not teach his Neighbour, for they shall be all taught of God; which doth not import that the Ministry shall be abolisht, but that the increase of Knowledg shall be so great, that ordinary men might rather be Teachers, than need to be taught: doubtless there shall be Tem­ples to the end of the world, and places set a part for publick worship. But it shall hardly be ne­cessary to distinguish places for divine service, because God shall be every where served in per­fection. The Lord and the Lamb shall be its Tem­ple. God shall dwell in them, and they in God; the union of holy souls with God shall be most intimate and reciprocal.

V. 23. And the City had no need of the sun, nor of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light therof. Here the sun and the Moon do signifie created lights which cause a succession of day and night, and [Page 370]these Luminaries are Emblems of the manner wherin the light of Grace is now dispenst. There is now a mixture of Light and Darkness, of Day and Night, in the same Church, and in the same soul. It shall no more be thus in the Church of the seventh Period; The air of that Church shal be always full of Light. God shall abundantly impart know­ledge to the Souls of the Saints, in a more im­mediate manner, without any created Lumi­nary.

V. 24. And the Nations of them which are saved, shall walk in the Light of it: and the Kings of the Earth do bring their glory and honour into it.

V. 25. And its Gates shall not at all be shut by day: for there shall be no night there.

V. 26. And they shall bring the glory and honour of the Nations into it.

V. 27. And there shall in no wise enter into it any thing that defileth, or that worketh abomination, and a lie, but they who are written in the Lamb's book of Life.

Here is the perfect and compleat calling of the Gentiles, who shall joyn themselves with the con­verted Iews, to compose this glorious Church. The Holy Ghost seems to intimate, as if there should be none but the Elect, and no Reprobates. At least, if there be any Hypocrites, that their number shall be so small, as not worthy to be counted.

Then he shewed me a pure River of water of life, clear as Chrystal, proceeding out of the Throne of God, and of the Lamb. 'Tis so well known that water in the Scripture stile signifies grace and the Di­vine Spirit, that 'tis needless to remark it. Ho every one that thirsts, come to the waters; out of his belly shall flow living waters: but he spake of the [Page 371]Spirit, which they should receive who believed on him. So that the River which proceeds out of the Throne of God, is that vital Spring of Spirit and Grace, which God will most plentifully dispense to this Church. It is the same River which the Prophet Ezekiel saw coming out of the Temple: Chap. 47. at first it was no higher then the anckels, but by little and little the increase was such, that you must be obliged to swim to pass over it. 'Tis the Em­blem of that measure of Grace, which is always pro­gressive, and in theses last and happy days, shall flow as the Sea.

V. 2. In the midst of the street of it, and of either side of the River, was there the Tree of Life, which bare twelve manner of fruits, and yielded her fruit every moneth, and the leaves of the tree were for the healing of the Nations. This is almost copied from Ezekiel, so that we may see it describes the same thing. Ezekiel said, that on the bank of the River, were very many trees on the one side and the other, fruit trees, whose leaves shall not fade, neither shall the fruit thereof be consumed, it shall bring forth new fruit every moneth. This farther denotes Grace, which is our meat and drink, to satisfy our hunger, and quench our thirst, which is the Manna in the Wilderness, and Water out of the Rock. The fruits of this tree shall be for the healing of the Nations. Ezekiel saith, the leaf thereof shall be for medicine. v. 12. That Grace which shall be our food, shall also sup­ply the use of Physick. Every one may see here a manifest allusion to the Earthly Paradise, to its Ri­vers, and to the Tree of Life that was there. To de­note that the Church in this her last Period shall be a true Paradise, where plenty and abundance of all blessings may be met with. 'Tis of this reign, and of this last Period of the Church, that the last part [Page 372]of the eleventh Chapter, is to be understood. We have already seen how that Chapter is an Epitome of what shall befall the Church. In the first part, we have a short account of the happy state of the Church during the time of its purity. In the second, the reign of Antichrist is described, and the last persecution which the Church shall suffer. And in the Third, we have the glorious state of the Church after she hath subdued her enemies. This is the Prophecy.

V. 15. Chap. 11. And the seventh Angel sounded, and there were great voices in Heaven, saying, the Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever.

V. 16. And the four and twenty Elders, who sat before God on their seats, fell upon their faces, and worshipped God.

V. 17. Saying, we give thee thanks O Lord God Almighty, which art, and wast, and art to come, be­cause thou hast taken to thee thy great Power, and hast reigned.

V. 18. And the Nations were angry, and thy wrath is come, and the Time of the dead that they should be judged, and that thou shouldst give reward unto thy Servants the Prophets, and to the Saints, and them that fear thy name, smal and Great, and shouldst destroy them which destroy the Earth.

V. 19. And the Temple of God was open'd in Heaven, and there was seen in his Temple the ark of his Testament, and there were lightnings, and voices, and thundrings, and an Earthquake, and great Hail.

We have observed, that the seven Trumpets followed upon the seven seals, and were not contemporary with'em: the seven seals carry the [Page 373]Prophecy almost as far as the fall of Paganism unto Constantine, the first Christian Emperor.

The seven Trumpets divide the rest of the Time, between Constantine, and his Christian Successors, to the end of the World. And the seventh Trum­pet that sounds here, is the beginning of the last Period; which comprehends the fall of the Em­pires of the World, and particularly that of the Antichristian Kingdom, or the Papacy.

The seventh Angel sounded, and there were great voices. These are voices of Acclamation and joy. That Thunders and Lightnings are joyned to those voices, signifies the preaching of the Gospel.

And the four and twenty Elders, who sat before God on their seats, fell upon their faces, and wor­shipped God, saying, we give thee thanks, O Lord God Almighty, &c. 'Tis the Song and subject mat­ter of thanksgiving, wherewith the Holy People should praise God, during the reign of a thousand years, when God shall have subdued all their Ene­mies. Observe here, that the four and twenty Elders appear alone, and begin the Song; whereas in the first Vision the living Creatures begun the Song, and the Elders followed 'em. 'Tis not to exclude the living Creatures and the Ministry, in the last Period of the Church; but to signify, that then the People shall be so filled with the Divine Spirit, that they shall not need to wait the inspiration and assi­stance of the Holy Ministry, to ingage them to praise God, and perform holy duties.

The Nations were angry, and thy wrath in come; i. e. the Nations of the Antichristian People, have executed their malice and fury, and thou hast aven­ged it by destroying their Empire. And the Time of the dead that they should be judged, and that thou shouldest give reward unto thy Servants the Pro­phets, [Page 374]and to the Saints, and them that fear thy name, small and great. This doth not signify the last judge­ment, or the last Resurrection.

'Tis the first Resurrection, the Deliverance of the Church, her coming to the expected King­dom. This is set forth after the same manner in the 20 th Chapter of the Apocalyps, as hath been already seen, The Time of the Dead to be judged; he saith not, the Living and the Dead, or all the Dead; but speaks of the Church, which lay as dead during the reign of Antichrist, and shall rise again when that Kingdom is destroyed. The Dead shall be judged. And how? 'tis God will reward the faithfull and the Church by giving them Peace and a Kingdom. 'Tis a judgement of Grace, and of Beneficence. He speaks not of eternal Rewards, as appears by what follows: and to destroy those, who destroyed the Earth. Which is not a proper term to signify eter­nal punishments, wherein nothing is destroyed: men continue under them for ever: so that the ruin of the Antichristian Empire must be here meant.

V. 19. Chap. 11. And the Temple of God was opened in Heaven, and there was seen in his Temple the Ark of his Testament. The Ark is the sign of God's Co­venant with the Iews; so this Prophecy of the Ark in the Temple of God, signifies the recalling of the Iews. The Temple of God was open: The Church shall be open to all Nations, all People shall resort to it; and among others, we shall see that People, who derive their Glory from the Ark of the Cove­nant.

CHAP. XXIV.

The Characters of the Kingdom of the Church. Eight are certain, and five doubtfull. What shall happen after this Kingdom. What is meant by Gog and Magog. There shall probably be a lesser kind of Antichrist a little before the end of the World.

HAving confirmed the Truth of this Reign of Christ upon Earth, we ought now to consider the Nature and Characters of it; they may be divi­ded into two Classes; some that are doubtful, and others certain. It is fit that we begin with the cer­tain. We are not to reckon among the Characters of this Reign, either the fall of the Babylonish Em­pire, or the conversion of the Iews, or the conversion of the remaining Gentiles. For these three things are to go before it. They can never be brought about, but with confusion and Tumult. The Po­pish Empire cannot fall, but it must cost blood, and make a mighty noise. The conversion of the Iews must needs be attended with great Commotions among the People, and it may be violent contra­dictions. 'Tis likewise impossible to conceive, that the Conversion of the Gentiles can be brought about, without the utmost endeavours of the De­vil to hinder it: he will raise all his forces every where, to hinder the last establishment of this King­dom of Christ, as he did in the first Ages of the Christian Church. So that we cannot doubt, but he will cause great opposition, not only by words, but it may be blows. Now this cannot belong to [Page 376]the Kingdom of Christ, whereof the principal Character is Soveraign Peace. Insomuch that we thus conceive of it.

  • 1. The Papal Empire shall fall.
  • 2. After that some years will be neces­sary to abolish Sects and Parties, and compose the differences among Christians.
  • 3. That after this, many Heathen Nations, and the Iews shall be con­verted; for it cannot be thought, that they should be converted, while Christians are so much at va­riance among themselves, and seeking the destru­ction of one another.
  • 4. After the Conversion of the Iews, the remainder of the most remote Nations shall also be converted; Now for all this there must be time; for should we think that God will act in a more miraculous manner in this, than in the establishment of the first Christian Church, Wherefore as the Christian Church was near an hundred years in its first setling, no less will be ne­cessary perfectly to resettle it; and then shall that blessed Kingdom come, which we expect; not but that there is some probability, that God may be­gin to compute the thousand years from the fall of Antichrist, even before the Conversion of the Iews and Gentiles, and so the fall of the Antichri­stian Kingdom, and the Conversion of the Nations, may in some sort be comprehended within the Reign of Christ, for a thousand years.

But when we speak here of the Kingdom of Christ, we speak of it as in its perfection, which will not be till after these things are come to pass.

An extra­ordinary effusion of the Spirit the first certain Character. Chap. 2.28, 29.The first certain Character of this reign of Christ, is the plentifull effusion of the Spirit of God upon men. The Prophecy of Ioel to this purpose, is one of those, which is but in part accomplisht hitherto, I will pour out my Spirit upon all flesh, and your Sons and your Daughters shall prophecy, your old Men [Page 377]shall dream dreams, and your young Men see visi­ons; also on the servants and the hand-maid in those days will I pour out my Spirit. That lesser effusion of the Spirit, which the first Christians experienc't, is not enough to fill up the Sense of this Prophecy.

  • 1. Because that did not extend very far; the num­ber was not great of those who did pertake of it.
  • 2. That did not last but a little while, for even be­fore the death of the Apostles, the extraordinary gifts of the Spirit became rare; So that what was then, was properly but a presage and type of that large effusion of the Spirit, which should be in the last Period of the Church; not that all men shall then become Prophets, and be inspired; but all shall be assisted and led by an extraordinary and all-power­full influence of the H. Spirit.

The second Character great Holi­ness.2. From this first Character will arise a second, viz. great Holiness. Great in respect of the de­grees, and of the extent of it. In respect of de­grees; for such as shall then be Holy, shall be in­comparably more so than any are now, who are reputed such: and as to the extent of it, because the number of Holy persons shall be greater. Never­theless, 'tis not to be understood, as if men shall then be altogether without sin, for they must dye. There must therefore be some remainders of sin; even the Holy Apostles did not cease to be Men, by being Saints. The like shall be in reference to men in this last Period. Neither is it to be hop't that all men without exception, shall then be holy; but 'tis credible, that the number of the Good shall exceed that of the Wicked, as much as 'tis now in­ferior to it. By Good men, I intend not those who are commonly called Honest men; of such there is yet a considerable number in the World; but such as shall be distinguisht by an extraordinary Piety, [Page 378]and Holiness; The number of such is now but very small; but the greatest part of Men shall then be so. And for the Men of another Character, they shall then be as rare as now they are common. This great Holiness of Men in those days, is abundantly proved by the many Prophecies already men­tioned, and which certainly have not hitherto been fullfilled.

The third Character, Purity of worship & Doctrine. 3. From thence follows a third Character, viz. Purity of worship and Doctrine. Corruption in Reli­gion follows the corruption of manners. God can­not permit that any Church which is greatly cor­rupted in manners, should for any long time pre­serve Purity of Doctrine and worship; and there­fore we find in the Papacy that natural conjunction of a great Idolatry, with a great corruption in manners. So on the other hand, God cannot suffer that a Church that is eminent for Holiness, should decline from the Purity of Religion; wherefore we may be confident, that the Church in its last Period, shall not admit any alteration in the purity of its worship, or of its Doctrine, or in any thing of its Re­ligion. There shall no Heresy be received in that Church; and I am perswaded, that Pelagianism, which is now so common, shall be quite extirpa­ted; for then all men shall be full of God, and per­ceive and acknowledge him in every thing. Where­as the Pelagians, who prevail in so many places, do not see and own him any where, but make a God of Man, by making him Independent. These men are far enough from having a right Idea, of a Being infinitely perfect. I dare say, that God is not much in those men, who feel and perceive so little of God.

4. Chara­cter. Great Peace.4. The fourth Character of this Reign of Christ, is a Soveraign Peace. This is plainly revealed by [Page 379]many express Prophecies. That the Wolf shall feed with the Lamb, and swords be turned into plough­shares, and men shall not hurt or destroy one ano­ther. The Art of War which sprung from Hell, shall return thither. Nothing but the corruption and wickedness of the World doth now make it necessary. The Devil of Covetousness, and of Ambition, the spirit of Revenge, and the like, shall return to the bottomless pit, whence they came. And it shall no more be a point of honour to know how to massacre mankind, to storm Towns, and gain Battels, and destroy Countries, and cover the Fields with dead Bodies.

5. Chara­cter, Deep Humility.5. This shall be a Kingdom of Humility. All those vain Titles, which now serve for ornament and pride, shall then be vanisht. Brotherly Love shall make all men equal; not that all distinction, and all dignities among men shall cease. This King­dom is no Anarchy; there shall be some to govern, and others to obey. But Government shall then be without Pride and Insolence, without Tyranny, and without Violence. Subjects shall obey their Rulers, with an humble spirit; and Governors shall rule their Subjects, with a spirit of meekness and gentleness.

6. Chara­cter, The a­bolishing of unlaw­full & vain Arts.6. All those Arts which now serve the Pride and Vanity of mankind, shall then be abolisht. 'Tis a my­sterious and deep design of God, that his Provi­dence permits the Reign of Vanity, in the place of Charity, which is retired and gone. What a mul­titude of People are maintained by this Reign of Va­nity? for how could the Poor subsist, without the vanity of the Rich, who will have stately Houses, gawdy furniture, pompous garments of Gold, Silk, Point, Lace, and fan [...] deliciously, and keep many at­tendants, and domestick Servants? by all these doth [Page 380]subsist that great Company of Artificers, Gold­smiths, Painters, and those that work in Tapistry, in Stuffs of Wool, Gold and Silk, Cooks, Pastry­men, Architects, Taylors, and such as make Point and Lace, &c. These comprehend above three quar­ters of the World, and all these must dye of hunger, if the several branches of humane vanity were not as so many secret and under-ground chanels, where­by Divine Providence distributes food and nourish­ment to so many persons. They therefore who would cut off all this Vanity, before the season of returning Charity, do confound the times and Cha­racters of the different Periods of the Church. These are the Vanities of the World, and while the World reigns, they must have their course; but 'tis cer­tain withal, that assoon as the Reign of Charity shall return, all these shall be quite banisht.

7. Chara­cter, The return of Charity.7. And this is the seventh Character of the reign of Christ on Earth, that fervent charity shall be re­stored, and supply all the necessities of inferior per­sons. By this a thousand Channels shall be opened for the relief of the Poor, like those of vanity: And they who now live upon the Vanity of worldly men, shall then live upon the charity of the Saints. Inferiors are now vain and proud as well as Supe­riors, they learn and derive their vanity from that of those above 'em: and as Diogenes trampled under his feet the Houshold-stuff and pride of Plato, with a greater Pride and his, so oftentimes the Pride and vanity of those, who grow rich by the vanity of others, is greater than that of the Rich themselves. It shall not then be thus; Every man shall be con­tent with what is necessary: so that they to whom God shall have given plenty of wealth, shall make no difficulty therewith to supply the necessities of the Indigent. A community of Goods shall then take [Page 381]place, like that which was seen in the first years of the Church at Jerusalem. Not that Men shall lose their property in the Goods they have, but every one shall dispense largely to such as need. As they who gathered more Manna than the rest and no­thing over, and those who gathered less, had no want: That which thus happened in the Wilder­ness, was not only an Emblem, but a true Type of what shall be in this last Period of the Church. They who have more than others, in regard of possession, shall have no more than others, in respect of Ʋse.

8, Chara­cter. Uni­formity, in worship & Religion.8. The face of the Church, as to the external part of it, shall be uniform in its worship, in its Go­vernment and Ceremonies. For that diversity and mixture of colours which is at present, proceeds not from the Spirit of God. This uniformity it may be shall not be such as to remove every little diffe­rence: but there shall be none left that is essential, none that may be called evil; all that which savors of Pride and Tyranny, shall be banisht from the Government of the Church; and that which serves only for Pomp, shall not be admitted into its Cere­monies. Thus much for the certain Characters.

1. Doubt­full Chara­cter. Christ shall des­cend from Heaven. 1. The doubtful Characters are; First, The Des­cent of Christ into this World, to reign visibly here. The Prophecies of Saints Iohn and of Daniel seem to import thus much. The latter saith, that the Son of man, i. e. Jesus Christ, came to the ancient of days, and that Dominion and a Kingdom was given him. And St. Iohn saith, that the Saints shall reign with Christ a thousand years. I would not be too confi­dent, that this ought to be understood of a visible descent and abode of Christ upon Earth; yea, I do not believe it probable. But to me it seems very Evident, that this Reign shall begin with some mira­culous [Page 382]appearance of our Lord in his Glory. After which he shall go back to Heaven, and from thence govern this victorious Church. Mr. I. Mede, and others after him, would make this reign of Christ for a thousand years, to be the Day of Iudgement, and that within this time shall be the Resurrection of the dead. Others say, that the Resurrection, and last Iudgement, shall be before this Reign of Christ; but I dare not determine that.

2. Doubt­full Chara­cter, whe­ther all earthly Powers shall be a­bolisht. Dan. 7.11, 12.2. It is likewise dubious, whether all the Powers of the World must then be abolisht. Which those words of Daniel seem to signify, The Beast was slain, and his Body destroyed, and given to the burning flame. Concerning the rest of the Beasts, they had their Do­minion taken away; yet their lives were prolonged for a season and a Time. Beasts do certainly de­note States and Empires; so that it seems as if all Soveraign Power, i. e. Monarchical, should be taken away; and that Christ alone should rule by his Vicegerents. I leave this undesided. But to me it seems probable, that the government of the World, shall assume the ancient form of the Com­monwealth of Israel: That it shall be a Theocrasy: that God will establish Iudges and Governours, by a a perticular instinct of the People and their guides; that he will instruct them in his will by inspired Persons, whose orders shall be punctually followed.

3. Doubt­full Chara­cter. whe­ther the Martyrs shall be raised. Rev. 20.4. 3. 'Tis also uncertain, whether the Martyrs shall rise, to be the Administrators of this Kingdom. 'Tis true, St. Iohn seems to say so in express words, & the Souls of those who were beheaded for the Testi­mony of Iesus, &c. shall live and reign with Christ a thousand years. Though I have some difficulty to be of that opinion, yet I know not what to answer to that Text; for if it intend only the deliverance of the Church in general, under the Emblem of a Re­surrection; [Page 383]what need was there to mention only the Martyrs? It is said, that the discourse is not of Bodies, but of Souls: and that the original word doth not signify to rise again, but only to live: and the Souls of those who were beheaded shall live. But first, 'tis well known, that Souls dye not, and conse­quently cannot be said to rise, but as they reassume their Bodies. 2. The learned know also, that the Soul is often put for the whole person, especially when the resurrection is spoken of, witness that pas­sage, Thou wilt not leave my Soul in the Grave. Last­ly, I am not subtile enough to discern the diffe­rence, between living again, and rising; I always thought they were two words of the same import. And I think it were easy to prove, that those who have been beheaded, cannot live again but by a Re­surrection. 'Tis true, in the fourth Verse 'tis only said, they shall live; but 'tis plain by the fifth Verse, that to live and to live again, in the Text are the same thing. For 'tis added, that the Rest of the dead should not live again, till the thousand years were accom­plisht. The other dead men spoken of, v. 4. must then live again at the beginning of the thousand years. Farther, without this, I know not what our Lord Jesus Christ would say to his Apostles in those words. Verily, I say unto you, that you who have followed me in the regeneration, Matth. 19.28. when the Son of man is sat on the Throne of his Glory, you shall sit upon twelve Thrones, judging the twelve Tribes of Israel. What ever sense is given to these words, I cannot find any thing that gives me satisfaction. Should it be understood of the last Iudgement, to the same effect, as St. Paul speaks, We shall judge the World, and we shall judge the Angels; that seems to be but a small matter, that deserved not to be so solemnly ushered in, with a verily I say unto you. [Page 384]For after all, 'tis but in a figurative sense that we shall then judge the World, by approving the sentence of Christ, who alone shall be the Iudge. Moreover, I know not why our Lord should re­strain that judgement to the twelve Tribes of Is­rael, judging the twelve Tribes of Israel; for the Saints, as the words are taken, shall judge the whole World: even the wicked too. Wherefore it cannot be said, that the Church is to be understood by the twelve Tribes of Israel. Once more, the Saints shall judge the World more than they shall the Church; for besides their approbation of the sen­tence given against the World, they shall bear wit­ness against them, which they shall not do in refe­rence to the Church.

I do not find much more reason for another sense of this Text, which some of late have given it. They say the Time of the Regeneration, is the Time of the Church from Jesus Christ to the end of the World. That during all that time, for 1600 years, the Apostles have sat as it were on Thrones, to judge the Church, because we consult them, and have re­course to their Oracles. But,

  • 1. 'Tis a strange abuse of words, to call by the name of Regeneration such corrupted times, as those of the Church for the last twelve hundred years.
  • 2. 'Tis to take the words in a very figurative sense indeed, to call that which the writings of the Apostles do at this day, sitting upon Thrones, and judging the twelve Tribes of Israel.
  • 3. Lastly, I know not why the twelve Tribes of Israel should come into this pro­mise, and why they only; since they are altogether excluded from the Covenant; and are not govern­ed by the writings of the Apostles.

I confess then, that I find nothing therein but what is obscure.

But all is plain, if by Regeneration I understand [Page 385] the happy Reign of Peace, and Righteousness, and Charity. For the Church must be greatly renewed to reach that blessed state. Then indeed, the Son of man shall be sat on the Throne of his Glory. He shall then have the full Dominion, whereas now he reigns as it were but by halves: and after the end of this World, he shall reign no longer; for then he shall have delivered up the Kingdom to God his Father. If we suppose that then the raised Apostles, shall be at the head of the twelve conver­ted Tribes, and shall govern them, and send their orders by them to the rest of the World, according to which all other Governours throughout the Earth shall manage themselves. If I say, this be supposed, no Text can be plainer. The word Thrones will then be taken in its natural significa­tion, and to Iudge will signify the same, as it doth throughout the Scripture, perticularly in the book of Iudges, where we read that Iephta, and Sampson, and Samuel, judged Israel so many years. Lastly, by this means we shall understand why the twelve Tribes of Israel are mentioned: 'tis because the Apostles are to have a perticular care and oversight of them, as being their own People, although their authority shall be universal. I confess this seems to me most probable. Nevertheless I determine no­thing, but suspend my judgement.

4. Doubt­full Chara­cter. Whe­ther Jeru­salem shall be rebuilt.4. I leave it also as doubtful, whether Ierusalem shall be rebuilt, to be the seat of Christ's Kingdom; to say the truth, as I believe that the Iews shall meet together in their own Country, I see no reason why they should not rebuild the City of Jerusalem. Which being rebuilt, will doubtless be the most il­lustrious City in the World; and if you will, the seat of the universal Empire; not of an Earthly Mo­narchy, that hath its Armies, Tributes, Customes, [Page 386]Forts, and Governours, spread throughout the Earth; but it shall be the principal seat, whence shall flow the Orders and Oracles of Iesus Christ, whereby the whole World shall be governed.

5. Doubt­full Chara­cter. The duration of this King­dom.5. Lastly, I will not determine, how long this Kingdom shall last. A thousand years are exprest: oftentimes determinate numbers are put for inde­finite. But I see no inconvenience will follow, if we take that number in its natural signification, and I am of that opinion.

After this Reign of a thousand years, there is a great Event to be brought about, set forth in these words.

V. 7. Chap. 20. And when the thousand years are expired, Satan shall be loosed out of his prison.

V. 8. And shall go out to deceive the Nations, which are in the four quarters of the Earth, Gog and Magog, to gather them together to battel; the number of whom is as the sand of the Sea.

V. 9. And they went up on the breadth of the Earth, and compassed the Camp of the Saints about, and the beloved City: and fire came down from God out of Heaven, and devoured them.

VVhat shal happen af­ter the thousand years ex­plained.I see but one sense can be given to this: that you may comprehend it, you must know, that we are not to take those promises of the conversion of all Nations, and of all men in perticular, in such a strict and rigid sense, as to admit of no exception. I have already told you, that the Church shall then as far exceed the World, and the Good the wicked, as now the World and the Men of the World do the Good. Therefore there shall then be some remain­ing people not converted. They shall be supprest and kept under during the thousand years, and shall not molest either the Peace or Purity of the Church. But at the end of this Period, their num­bers [Page 387]shall be increast, and become very considera­ble. And before the end of the World, a cruel per­secution against the Church shall arise from them; and because the number of three and half is fatal for persecutions, 'tis not unlikely that this shall also last three years and half before the end of the World. During three natural years and half, the Sanctuary was shut up, and prophaned by An­tiochus. For three years and half, Iesus Christ preacht in an afflicted state: for three prophetical years and half, the two witnesses prophecied cloth­ed in sackcloth: for three prophetical days and half, i. e. three natural years and half, these two witnesses should remain dead in the streets of the City.

So to me it seems probable, that the last Per­secution, after the thousand years of Rest, shall last three years and half, and then may come the Antichrist of St. Irenaeus; whom I will so far honour, as to believe that he had learnt the My­stery of this last Persecution from some Apostoli­cal Persons, which he confounded with the reign of the Apocaliptical Beast, for 1260 days. Nei­ther is it improbable, but that the Ring-leader of this last Persecution may be a Iew: for there is no mean to be found among that People, they are all either very Good or very Bad. They who shall live when the Iews shall be convert­ed, shall be able to Divine something of it. For if they then see a remnant of obstinate Iews, can­tonize themselves in some corner of the World, and resist the general stream of Conversion, there will be some ground to believe, that this shall be the first bud of that Great Rebellion, which the Providence of God reserves for the end of the World. And so it may be there shall arise a Iew, [Page 388]as St. Irenaeus said, pretending to be the Messiah, who shall persecute the Church, and reign for three years and half before the end of the World, and be destroyed within a few days before the last Iudgement: This shall be the Diminutive of the great Antichrist, which should not be con­founded with the Man of sin, of whom Saint Paul speaks, nor with the Beast, in Revel. 13. nor with the Woman, chap. 17. nor with Babylon, chap. 18. The Fathers who lived near the Apo­stles time, it may be heard some discourse of this, and that probably gave occasion to the mistake. This is the most that can be said with any pre­tence of reason, to excuse St. Irenaeus, and those of the Ancients who followed him, in the descri­ption of Antichrist. Gog and Magog are names borrowed from Ezekiel, which in my opinion do not signify the same People in both places. Here it denotes in general the Enemies of the Church. Ne­vertheless, I know nothing concerning it with any great certainty.

CHAP. XXV.

An Answer to the reasons of the Anti-millina­ries, against the Reign of a thousand years.

ACcording to the Method of a Regular Di­sputation, I come now to answer the Reasons of the Anti-millinaries. But most of them are so weak, that they hardly deserve to be considered; but that the mention of 'em will serve as a further proof, to confirm the truth of our seventh Period. For 'tis a very good Argument for any opinion, to be sup­ported [Page 389]on the one hand by powerfull and weighty Reasons, and to be opposed on the other by weak and slender ones. Those Gentlemen have the plu­rality of voices on their side, and are doubtless men of worth and learning. 'Tis nevertheless true, that they have suffered themselves to be born down with the stream, without much mind­ing it.

First Ob­jection. Christ not to come, but at the day of jugdment. 1. First, they say, that the Scripture speaking of Christ's second coming, never speaks of any other than that, when he shall appear in the Clouds of Heaven, attended with Angels and Archangels to raise mankind, and judge the quick and dead. Where­as we suppose a kind of a clandestine coming of Christ, to settle a Kingdom upon Earth, which the Scripture knows nothing of: for it speaks of no fu­ture Kingdom of Christ, that is yet to be, save that which he shall have in Heaven, after the distribu­tion of Eternal Rewards and Punishments. I an­swer.

  • 1. These men suppose by this Argument, a Kingdom of Christ in Heaven after the last judge­ment; but there is no such Kingdom, neither shall there ever be any; on the contrary, St. Paul doth expresly tell us, that he shall then cease to reign, and give up the Kingdom into the hands of his Father.
    1 Cor. 17.
    So that since we are assured from Scripture of Christs coming to reign, it must be before the end of the World; for the Kingdom of Christ the Me­diator shall then be finisht.
  • 2. 'Tis supposed in this objection, that the Scripture speaks of no more than one coming of Christ, which shall be accompanied with the voice of the Arch-angel, to summon the Dead to judgement. This is plainly to suppose the thing in Question: and those who have read the fore-going Chapters, with attention, and without prejudice, will still believe, that there [Page 390]is a first coming of Christ, and it may be a first Resur­rection.
  • 3. Lastly, who can be certain, that this coming of Christ, to establish his Kingdom upon Earth, shall not be in that manner, with the voice of an Arch-angel, and in great magnificence and Glo­ry? Who can prove, that at that first coming of Christ he shall not raise some of the dead, as St. Iohn seems expresly to have fore-told? all the little rea­sons pretended from Conveniency and Inconve­niency, which are here alledged, will have much ado to resist the evidence of so express a Text; and of that, Matth. 19. Verily, I say unto you, that in the Regeneration, when the Son of man shall be sat on the Throne of his Glory, you shall also sit on twelve Thrones, judging the twelve Tribes of Israel.

2. Object. Christ is to remain in Heaven, till the end of the world.2. The next thing alledged, is that the Heavens are to contain Jesus Christ till the restitution of all things. The restitution of all things, that they say is the End of the World; and so Jesus Christ must be confined to Heaven till the end of the world: and consequently, shall not come to settle a Kingdom upon Earth for a thousand years. If this were true, that Christ must stay in Heaven till the end of the World, might he not destroy his Enemies, give Peace to his Church, and govern it in Peace by his Prophets and Servants, without coming in Person from Heaven? Moreover, in case our Lord should for a short space come down from Heaven, to esta­blish a Kingdom for a thousand years, and to give his seal to the Conversion of all Nations, by some glo­rious Apparition, returning back to Heaven im­mediately after; might it not be said, notwithstan­ding this, that the Heavens shall contain him till the end of Time? So small an interruption of his abode in Heaven could not hinder, but that the heavens may still be reckon'd the place of his abode. [Page 391]Lastly, how will they prove, that by the Restitution of all Things, the end of the World is to be under­stood? on the contrary, that end is represented as the Overturning, and not the Restitution of all things. The Heavens, the Stars, the Elements shall be burnt up, and destroyed by fire. 'Tis true, after this there shall be new Heavens, and a new Earth; but the Scripture doth more frequently describe the end of the world, by an universal confusion, and Overturning, than by the new Heavens which shall follow. And the new Heavens in most places of Scri­pture signify the Renovation of the Church, in its last Period of a thousand years. So that I hardly make any doubt, but that by the Restitution of all things, Chap. 8. Acts, we are to understand the Establish­ment of the Church, before the end of the World.

3. Argum. Peace and Prosperity are not to be the Lot of the Church. 3. The third Argument of the Anti-millenaries, is this, that such a state of Peace and tranquillity, as we promise to the Church, doth not at all agree with what the H. Scripture speaks of the Persecution and afflicti­ons, that the Church and the Faithfull are always to meet with in this World.

  • 1. Ought not this to be mutually granted, that the whole is to be denomina­ted from the major part? for six thousand years the Church was to be persecuted, and in a low Condi­tion; and in a seventh Period, she shall have Rest: And shall we count it strange, that the Holy Ghost doth for the most part, speaking of the state of the Church here below, as a low and miserable condi­tion, and that he saith very little of her state of Glo­ry; since the difference between the first and second state, is as six to one?
  • 2. I answer, that they suppose that which is not true, viz. that the Scripture speaks of the Church, as being alway in a state of suffering. On the contrary, more places can be brought wherein her Prosperity and Peace are promised, than [Page 392]of those where she is threatned with calamity and persecution. We may see the truth of this in the pre­ceding Chapters, where I have shown that Empire, and a Kingdom, Peace, and Prosperity, are promised to the Church of Christ, in such a manner as hath never hitherto been fulfilled.

Object. VVhen Christ shal come, the Church shall be most cor­rupt.4. After this, they tell us, that when God de­scribes those Times, which shall immediately precede the end of the World, instead of representing them as a golden Age, they are painted out as an Age of Iron and darkness. Iniquity shall abound, the love of many shall wax cold; false Prophets and false Christs shall arise, they shall work signs and wonders, to deceive if possible the very Elect. Math. 24. v. 12.24.37. The coming of the Son of man shall be as the days of Noah. When the Son of man shall come, Luke 18. c. 8. he shall not find faith upon Earth. And 2 Ep. Thessal. 2. chap. 'tis said, the Lord shall destroy the man of sin, by the brightness of his coming. But all this is grounded on a false supposition; viz. that there shall be no other coming of Christ, but for the last & final Judgement, which is not true: the coming of Christ here spoken of, is that to settle the Peace, and Glory, and Kingdom of his Church; and we may be certain, that this is meant in almost all the Passages, where the coming of Christ is spoken of. It is true, that when Christ shall come to destroy the Anti­christian Kingdom, he shall not find true Faith upon Earth, that is, very little of it. Experience confirms this; for we are now in that very time. Farther, when Christ shall come the third and last time, for the last Judgment, it may well be, that there shall be a great scarcity of faith & piety in the World at that time: for Gog and Magog shall be increas't, there shall be a great seduction upon Earth, and a great affliction upon the Church. So that these Prophecies shall have their accomplishment whenever Christ comes. [Page 393]They were fulfilled at his first coming, when he came in the flesh; for the Church was then exceedingly corrupted; and so at his second coming, when he shall come to destroy the Antichristian Kingdom: For in our days, there is a very great corruption, and shall be at his third coming; for at the end of the world, there shall be an Insurrection against the Church, and against the Son of God.

5. Object. The day of Judgement would not then be unknown.5. It will farther follow, say these Gentlemen, that the Hour and the day of Iudgement would not then be unknown, as our Lord J. Christ hath said it is. For if just after the fall of the Antichristian Empire, the reign of Christ for a thousand years must take place, we likewise know, that at the end of that Reign of a thousand years, shall be the day of Judgment. First, you must know, that our Lord J. Christ saith not, that the day of the last Judgment shall be alway conceal­ed: he only saith, that no man then knew it; concern­ing that day, saith he, knoweth no man. That depends on the fixing the time of the 1260 years, for the reign of Antichrist. Now no man knew for certain, at that time, when the 1260 years should begin. God did not permit that it should be well known, till this last Age, which is as also the last of the reign of Anti­christ for 1260 years. Moreover, after having well fixt the Epocha of the birth of Antichrist, that we may discover his end, yet can we not thereby come to the exact knowledge of the day of Iudgement.

  • 1. Because we know not whether the thousand years of the reign of the Church, must begin just at the end of the 1260 years of the reign of Antichrist. We may say the contrary, without saying any thing that is im­probable, that the thousand years are not to be com­puted, but from the compleat establishment of the Kingdom of Christ.
  • 2. We cannot tell whether the Period of a thousand years is to be exactly so much, [Page 394]neither more or less; for the H. Ghost is not so cri­tical and precise, and often makes use of a round and certain number, to signify one that is uncertain, un­less when he makes use of a broken number, as three and half; for then we cannot doubt, but we are to reckon exactly so much.

So that these two things being always doubtfull, we can never know the precise time of the Judgement day.

6. Object. The world would then last a long while.6. After this, they say, that if the Church must reign a thousand years on Earth, the World is yet to last for a long time, which is not likely it should, because the Apostles even in their days spoke of the end of the world as a thing approaching, and near at hand. We are in the last times, saith St. Paul. The coming of I. Christ is at hand, saith St. James. My littie chil­dren, It is the last time, saith St. John. They ought to confess, that these passages make against them, instead of being for them. The Apostles called their Days, the last times, and the last hour, and yet almost two thousand years have passed since. Those Texts therefore must not be taken in too rigid a sense. We have spent one Chapter on purpose in this Book to explain those Passages.

7. Object. The Scri­pture speaks but of one Re­surrection.7. Lastly, they tell us, that according to the Scri­ptures, at the coming of our Lord J. Christ, All the Dead must be raised at once, the Righteous and the Wicked: which agrees not with the supposition of the Millenaries, who would make one part of the Dead to rise at the beginning of the reign of a thou­sand years, and the rest at the end of it. But how can any one say, that the Scripture saith that, when it speaks the quite contrary; that one part of the Dead must rise first, which is the first Resurrection; and that the Rest of the Dead are not to rise till the thousand years are fullfilled? There are some passages, 'tis true, wherein the Resurrection of the Good and [Page 395]Bad is spoken of, as that which shall be at the same time; and so it shall accordingly be: for this first Resurrection will be but of a very few, viz. of the Ancient Martyrs. The remainder of the Faithful shall not be raised, till the end of the World. Many Dead were risen with Christ, when he rose, and are certainly with him, body and soul in Heaven. Not­withstanding this, the Scripture speaks of the Re­surrection of all the Dead, as a thing deferr'd and adjourn'd to the last Day: because one little Ex­ception destroys not a general Rule. 'Tis strange that these Gentlemen find so much difficulty in this first Resurrection! Methinks they should remem­ber, the many Saints who were raised with Christ. Why may not Christ raise some of the New Testa­ment Saints, at the coming of his Kingdom, as well as raise some of the Ancient Patriarchs, when he rose from the Grave? However, notwithstanding all that I have said on this subject of that first Resurre­ction, I once again declare, that I am not sollicitons to decide it. Therefore I have and do again place it among those things which are doubtful. I am in­formed, that the learned and famous Prof. Mr. Wit­sius of Ʋtrecht, hath thought fit to declare his mind on this subject, in some publick Lectures. I am told, that he agrees with me concerning a great change, which is to be in the Church, before the end of the World, with respect to Manners, Union in Do­ctrine, and the spreading of the Christian Faith, as well among the Iews, as among the Nations which as yet are Pagan. He is also willing, De X Tri­bubus Is­raelis. c. 9. §. 1. & cap, 11. § 17, that the Iews should hope to return to their own Land, and re­build Ierusalem. I would ask no more, and am more rejoy't to meet with the concurrence of so great a man in that which is Essential, than I can be troubled that he differs from me, concerning that first Re­surrection: [Page 396]for I must acknowledge, that I meet with very great difficulties about it. But when I look upon it on that side, and in that manner, as I have represented it, I find it to be very probable: Nevertheless, I am far from being fully perswaded of the Truth of it, as I am concerning those Ar [...] ­cles wherein we two agree.

These I think are all the Objections wherewith these Gentlemen oppose us. For I regard not what they say, when they tell us, That this Reign of a thousand years is a Iewish vision, a Fancy derived from the impure Fountain of their Traditions. This is to declaim; and not to prove. 'Tis not impossible but there may remain something that is good a­mong the Traditions of the Iews; at least, St. Paul and St. Iude believed so. The first learnt from their Tradition the names of the Magicians of Aegypt, who opposed Moses; and likewise those words of Moses, I exceedingly quake and fear, which we no where read in the Old Testament. And St. Iude learnt from thence the combat of Michael the Arch-angel with the Devil, for the body of Moses; also the Prophecy of Enoch. They urge likewise against us a multitude of ancient and modern Au­thors. But I had rather give credit to Iustin Mar­tyr, and Papias, who might have seen St. Iohn, than to all those who have wrote since. God hath his particular reasons, why he will not that the Prophe­cies should be understood in every Age.

FINIS.

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