CHAP. I. Of the time of Antichrist's Coming ac­cording to the Doctrine of the Primi­tive Church. The same confirmed from the Angel's Interpretation of the Vision, Rev. xvii.

IT is well known to those that have bin conversant in the Writings of the Fathers, and confest by Bellarmine himself (De Rom. Pont. lib. 3. cap. 5.) that the Primitive Church was taught to look for Antichrist upon the dissolu­tion of the Roman Empire. In which [Page 18]point Tertullian (an early Writer) is very clear, in his Apology for Christi­ans, Chap. xxxii. where, that he might vindicate the Christians from the Crime objected to them, viz. of being enemies to the State; he alledges first, that this was contrary to the known Precepts of the Christian Religion, which com­mands them to pray for their Enemies and Persecutors. Next, that Christians were expresly bound to pray for Kings, and Princes, and Powers, that all things might be quiet and peaceable. For (saies he) if the Empire be shaken, we that are members of it must needs per­take of the common calamities. Lastly, He alledges, that Christians Est & alia major neces­si as nobis orandi pro Im­peratorib, etiam pro omni statu Imperii, rebusque Romanis, quod vim ma [...]i­mam universo orbi immi­nentem, ipsâmque claus [...] ­lam saeculi, acerbitates horrendas comminemem, Romani Imperii commer­tu scimus retardari. Ita (que) nolumus experiri, & dum prec [...]mur differri Roma­nae dint [...]micati favemus.have a greater necessity ye [...] of praying for Em­perors, yea and fo [...] the whole state of the Empire, and the Re­man Affairs, because (says he) we know that the greatest Per­secution [Page 19]hanging over the whole World, nay, the very end of the World it self, threatning horrid Calamities, is retarded by the inter­position of the Roman Empire. Wherefore we would not willingly feel this misery, and while we pray that it may be deferr'd, we are Friends to the perpetuity of the Roman State.

I will not go about to prove that the Father speaks here of the Persecu­tion under Antichrist, for I never heard of any that denied it. Only we may observe, that Tertullian speaking in the name of the Whole Church of Christ, delivers it as the sense of all Christians in general, and that not doubtfully, but peremtorily, that this greatest of Persecutions was to come upon the dis­solution of the Roman Empire, Scimus (saith he) vim maximam vniverso orbi imminentem, ipsamque clausulam saeculi acerbibates horrendas comminantem, Ro­mani Imperii commeatu retardari; that is, We know these miseries are retarded by the interposition of the Roman Empire. It was therefore, it seems, a thing not questi­oned [Page 20]in those primitive times, but that Antichrist should raise himself upon the ruins of the Roman Empire.

And this was look't upon to have bin the tradition of St. Paul. For wri­ting to the Thessalonians (2 Thess. 2.) and speaking there concerning the Re­velation of Antichrist, and what it was that obstructed his coming at that pre­sent time, he has these words, at vers. 5. and 6. Remember ye not, that when I was yet with you, I told you these things? And now ye know what with-holdeth, that he might be revealed in his time. From whence it appears, that the Apostle had told these Thessalonians by word of mouth, what it was that impeded the coming of Antichrist, and upon the removal whereof Antichrist was pre­sently to be revealed. (For that the Apostle speaks here of Antichrist, de novissimo illo Antichristo, of that last Antichrist, the forerunner of the day of Judgment; nulli dubium est, (as De Civit. Dei. Lib. 20. cap. 19. St. Austin tells us) i. e. no [Page 21]man doubts.) But the thing which hin­dred, being the present Power of the Roman Empire, the Apostle does not openly declare in Writing what it was, ibid. lest he might seem a per­son disaffected to the Govern­ment; for it was hoped by the Romans that their Empire should endure for ever. Hence that complaint of St. Au­stine in the place aforequoted, who de­scanting upon those words of the A­postle, And now ye know what with­holdeth, that he might be revealed in his time; does thus lament the obscurity of this Mystery: and therefore we (saies he) who know not what they knew, desire to attain with labour the Apostles meaning, yet we are not able. So that this point so well known to the Thessalonians in the Apostles time, and for about two hun­dred years after, namely to those Chri­stians of the age Tertullian liv'd in, was come, it seems, (such is the nature of unwritten Tradition) to be accounted difficult if not unexplicable, by St. Au­stin's days.

And indeed this was no more than what might well have bin expected, that seeing Antichrist was to come, and to prevail so mightily even in the Tem­ple of the living God, the nearer we approach his time, the more obscure should be the marks and tokens of his coming; lest being known, he should have mist of that reception which he was to meet with. Yet notwithstanding, this Notion of his coming we are speak­ing of, had so much credit in St. Austin's time, that he himself esteem'd it no ab­surdity, to interpret, that which hindred, of the Roman Empire. His words are these ibid. Illud tamen quod ait Apostolus, Tantum qui modò te­net, teneat, &c. i. e. But that which the Apostle saith, Only he which now with­holdeth, let him withhold, until he be taken out of the way, is not absurdly believ'd to have bin spoken of the Roman Empire it self, as if it were said, Only he that now reigneth, let him reign, until he be taken out of the way, i. e. until he be destroyed: And then shall that Wicked be revealed, [Page 23]by whom that Antichrist is intended, no Man doubts.

Since therefore this Tradition, though at first not doubted, has not with equal certainty bin delivered in succeeding Ages: We shall further shew, that this Tradition is not meerly oral, but has a most unquestionable foundation in the Holy Scriptures. For what St. Paul did not think fit to speak of openly in his Epistle, was afterwards declared to St. John in Vision, and is by him deli­ver'd to the Church in writing, in the xvii Chapter of his Revelation.

Now, Reader, that thou mayest be able clearly to discern, and certainly comprehend the proof that we shall bring from hence, (for I desire thee to take notice that the main hinge of our Dispute concerning Antichrist does chiefly turn upon this very Chapter) I shall therefore set it down verbatim as it lies, dividing it (as it divides it self) into two general parts, the Vision, and the Interpretation of it.

Rev. xvii. The Vision.

Ver. 1. And there came one of the se­ven Angels, which had the seven Vials, and talked with me, saying unto me, Come hither, I will shew unto thee the Judg­ment of the great Whore, that sitteth upon many Waters.

2. With whom the Kings of the Earth have commited Fornication, and the In­habiters of the Earth have bin made drunk with the Wine of her Fornication.

3. So he carried me away in the Spirit into the Wilderness: and I saw a Woman sit upon a Scarlet-coloured Beast, full of names of Blasphemy, having seven heads, and ten horns.

4. And the Woman was araied in Pur­ple, and Scarlet-colour, and decked with Gold, and Precious-Stone & Pearls, having a Golden Cup in her hand full of Abomi­nations, and filthiness of her Fornication.

5. And upon her forehead was a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HAR­LOTS, AND ABOMINATIONS OF THE EARTH.

[Page 25]6. And I saw the Woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondred with great admiration.

Thus far the Vision, the Interpreta­tion follows in these words.

7. And the Angel said unto me, Where­fore didst thou marvel? I will tell thee the Mystery of the Woman, and of the Beast that carrieth her, which hath the seven Heads and ten Horns.

8. The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless Pit, and go into Perdition: and they that dwell on the Earth shall wonder, (whose names were not written in the Book of Life from the foundation of the World) when they behold the Beast that was, and is not, and yet is.

9. And here is the mind which hath Wisdom. The seven Heads are seven Mountains, on which the Woman sitteth.

10. And there are [...], and they are seven Kings. seven Kings: five are fallen, and one is, and the other is not yet come; and when [Page 26] he cometh, he must continue a short space.

11. And the Beast that was, and is not, even he is the eight, and is of the seven, and goeth into Perdition.

12. 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.

13. These have one mind, and shall give their power and strength unto the Beast.

14. These shall make War with the Lamb, and the Lamb shall overcome them: for he is Lord of Lords, and King of Kings; and they that are with him, are called, and chosen, and faithful.

15. And he saith unto me, The Waters which thou sawest, where the Whore sitteth, are Peoples, and Multitudes, and Nations, and Tongues.

16. And the ten Horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate, and naked, and shall eat her slesh, and burn her with fire.

17. For God hath put in their hearts to fulfil his Will, and to agree, and give their Kingdom unto the Beast, until [Page 27] the Words of God shall be fulfilled.

18. And the Woman which thou saw­est, is that great City, which reigneth over the Kings of the Earth.

And thus we have the meaning or Interpretation of the Vision. Which that we may the more distinctly compre­hend, let us observe, 1. That the seven Heads which St. John saw upon the Beast, are not to be conceiv'd as com­ing up upon the Beast all at the same time, but as succeeding one another. This is clear, from ver. 10. where the Angel interpreting the seven Heads to be seven Kings, tells us that five of them were fallen, one is, and the other is not yet come, &c. The plain meaning where­of is this, That the seven Heads are seven Kings successively coming up upon the Beast, five whereof were come and gone at the time when the Angel interpreted this Vision to St. John, one was then in being at that very time, and the other was not then come, &c. So that for dis­tinction's sake, when we shall have oc­casion to speak of any thing done by [Page 28]the Beast in the time of his first Head, we shall call him the Beast under the first Head; if of any thing done by him in the time of his second Head, we shall call him the Beast under the second Head; if of any thing done by him in the time of his third, fourth, fifth, sixth, or se­venth Head, we call him respectively the Beast under the third, fourth, fifth, sixth, or seventh Head.

2. We must observe that St. John in the Vision saw but seven Heads, which the Angel expounds to be seven Kings. But when he comes to reckon up these seven Kings, he enumerates eight. Five (says he) are fallen; one is, and the other is not yet come, &c. And the Beast that was, and is not, he is the eighth King, and is of the seven. So that there must be one of these eight Kings that is not typisied by any Head. For there are but seven Heads, and those seven Heads the Angel tells us are seven Kings. If they had bin eight Kings, the Angel would have told us so. But when he tells us, the seven Heads are seven Kings, he means, they [Page 29]are but seven, and no more. Notwith­standing he reckons up eight Kings, to let us know that there is one of them; that is not of the same nature with the rest; and therefore is not typified by any Head of the Beast. For otherwise how easie had it bin, either for the An­gel to have said, The seven Heads are eight Kings; or rather for the Spirit to have represented the Beast with the eight Heads, if there had bin eight Kings to be typified by the Heads?

Neither will it suffice to say, That the seventh of these eight Kings was to con­tinue but a short space, and therefore may be included in one of the seven Heads together with another King. For there are no eight Kings whom we can with any reason imagin to be here meant, but the seventh of them will appear to be of as long continuance as some one or other that is typified by a Head. Wherefore it must needs be granted, that one of these eight Kings is not typified by any Head.

And which is he? Not any of the six first Kings; for there is no doubt con­cerning [Page 30]cerning any one of them, but that they are all of the number of the seven Kings, that are typified by the seven Heads. But concerning the seventh and eighth Kings, the Angel seems to answer a doubt that might arise, viz. Which of them is of the number of the seven Kings, that are typified by the seven Heads? And he tells us plainly, That the Beast that was, and is not, he is the eighth King, and is of the seven. Which is, as if he had said, The seventh King is none of the seven Kings which are ty­pified by the seven Heads, but the eighth King is one of that number. So that be­tween the sixth Head and the seventh there was a King to come, that should be of a quite different nature from the other Kings: during whose Reign, the Beast, which is described at vers. 3. as being full of names of Blasphemy, should want an Head, but afterwards he should revive, and get another Head, who should be the eighth King, and of the number of the seven, which are typified by the Heads of the blasphemous Beast

[Page 31]3. We must observe that although the Woman was seen sitting upon the Beast with seven Heads, yet in the In­terpretation she is considered only as sitting upon the Beast under his seventh or last Head. This is evident from ver. 11. in these words, And the Beast that was, and is not, even he is the eighth, and is of the seven; that is, he is the eighth King in respect of the King that is ty­pified by no Head, and he is one of the seven Kings that are typified by the se­ven Heads. For that this Beast which was, and is not, is the Beast which was represented to St. John in Vision, appears from ver. 8. where the Angel beginning to interpret the Vision to St. John, tells him, That the Beast which he saw, was, and is not, &c. This Beast therefore, which was, and is not, being the Beast upon which St. John saw the Woman sitting: since this Beast is interpreted to be, not the Beast in general under all his Heads, nor under the first, second, third, fourth, fifth, or sixth, but only under his seventh or last Head; it is [Page 32]manifest that the Woman is considerable in this Prophecy, only as sitting upon the Beast, under his seventh or last Head, and also that the Beast himself is here considered under no other Head but that.

And this appears yet further from the particular enumeration of the several Heads, as the Angel mentions them in the Interpretation of the Vision. For is the Beast consider'd under his first five Heads? No; these are fallen, says the An­gel; and so, past and gone; and there­fore not of this consideration. Is then the Beast consider'd here under this sixth Head? No neither; for there is no more said of this Head or King, but only that he is. It remains therefore that the Beast should be consider'd here only under his last Head of all. And indeed of this only it is said at ver. 8. The Beast which thou sawest, was, and is not, &c. For at ver. 11. The Beast which was, and is not, is interpreted only of the seventh or last Head of all. Nor is there any thing foretold in all this 17th Chapter, of any [Page 33]other Head but this. So that, whereas the Woman is represented sitting upon a Scarlet-coloured Beast, full of names of Blasphemy, arrayed in Scarlet, with a Golden Cup in her hand, and on her fore­head this Inscription, MYSTERY, BA­BYLON THE GREAT, &c. And drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus. It is as evident as any thing can be, that by the Beast, is to be understood the Beast under his last Head only; and that the Woman sitting upon the Beast in the time of his last Head, should be thus accoutred and arrayed, inscrib'd and drunken.

Hence then we may understand the meaning of the Angel, when at ver. 8. he tells St. John, that the Beast which he saw, was, and is not, and shall ascend out of the bottomless Pit. And again, at the end of the same verse; that the Beast was, and is not, and yet is. For hereby is signified that the Beast which St. John saw, was the same Beast which had bin under the first five Heads, that were then [Page 34] fallen; yea, and the same that was then in being under the sixth Head, but that he was not as then come under his se­venth or last Head, in which only he was considerable in the Vision. Which Exposition as it is easie and obvious in it self, considering how the Angel has interpreted the seven Heads or Kings: So the Angel himself may seem on pur­pose to direct us to it, in that so soon as he had spoken so mysteriously of the Beast, telling us, that he was, and is not, and yet is, he presently subjoins, Here is the Mind that hath Wisdom. Which is as if he had said, You shall easily per­ceive what is meant by this mysterious description of the Beast, by comparing it with the following Interpretation For the Beast was in respect of his fi [...]e Heads that were fallen; he is not, both in respect of those, and of that which i [...] to come; and yet he is, in respect o [...] that which now reigneth.

Having thus cleared what might seet difficult in the Angel's Interpretation o [...] the Vision, let us proceed to the appli­cation [Page 35]of it. And let us enquire, who this Woman is that St. John saw sitting upon the Beast under his seventh or last Head?

This Woman is certainly to be known by two sorts of marks, (though the first sort alone I take to be abundantly sufficient to distinguish her from all o­ther Women in the World, and shall partly ground my self upon that Suppo­sition in the discovering of the other.) Of the first sort are such Marks as be­long to her self. Of the other sort are such as belong to the Beast she sitteth on. The Marks belonging to the Wo­man her self, are described by the An­gel at ver. 9, 18.

At ver. 18. she is described in these words; The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth. Here the Woman sitting upon the Beast, is interpreted to be that great City which reigneth over the Kings of the Earth. So that the Woman plainly signifies that Great Imperial Ci­ty; her sitting on the Beast denoting her Imperial Soveraignty.

Now though it be said, The Woman is that great City, [...], i.e. which now reigneth over the Kings of the Earth (it being spoken in the Present tense:) Yet some may cavil, and object, That it is not needful to understand it of any City then in being, but of some other that should afterwards arise. Be­cause in Prophesies it is a common thing to use the present for the future Tense, and speak of things as being, which are yet to come.

But this will appear to be a mere Ca­vil, when we shall have considered,

1. That one of the Kings of this great City, was then reigning, being the sixth of those Kings she had enjoied. So that this great City, of whom it is said that she reigneth over the Kings of the Earth, must needs have bin a City then in being, and then reigning also under that King who had the Sovereignty at that time over her.

2. That these words are not to be look'd upon as a Prophecy, but as an In­terpretation of a Prophecy. It were there­fore [Page 37]very absurd to apply those rules of speaking to Interpretations, which are observed to be used in Prophecies. For therefore the Interpretations should be plain, because the Prophecies are ob­scure.

3. That although (as we said) the Beast be here considered as to his last Head only; yet St. John saw the same Woman sitting upon him under all his seven Heads. So that she which sate upon him under his seventh or last Head, was seen to sit upon him under the sixth, and all the rest of them.

4. If we consider how precisely the Angel all along in this Interpretation ob­serves the punctual differences of the Times past, present, and to come; we cannot think without the greatest folly and absurdity, that he confounds them only in this 18th verse. For at ver. 8. he tells St. John concerning the Beast, that he was, and is not, and shall ascend out of the bottomless Pit, expresly noting the differences of the times. And so again at the end of the same verse, he [Page 38]calls him the Beast which was, and is not, and yet is. The like we find a little af­ter concerning the seven Kings. Five (saies he) are fallen, one is, and the other is not yet come, &c. Likewise it is spoken of the ten Horns, that they are ten Kings which have received no King­dom as yet, but receive power as Kings one hour with the Beast. And thus we shall find that the Angel is exceeding punctual all along, that no Man might with any shew of Reason misinterpret or misunderstand him. Wherefore we cannot doubt, but that he useth the same plainness at ver. 18. where he tells St. John, The Woman which thou sawest is that great City, which reigneth over the Kings of the Earth; and that he meant it of that great Imperial City which then reigned at that present time.

If it be further urged, That even in this Interpretation we are speaking of the Angel has no less than four times used the present tense for the future.

I answer, True; But then we must observe withal, that he has never used [Page 39]one of these Tenses for the other, but when he has as good as told us in the Context, that he does so: So that he leaves no doubt or scruple in what Tense he means it. As for example; when at vers. 11. it is said, The Beast which was, and is not, he is the eighth, and is of the seven, and goeth into Perdition. Here the word goeth, is used for shall go; but without any Ambiguity at all; for he had plainly told us just before, that the Beast he speaks of was to come. Since therefore it is manifest to every Man, that the Beast could not go into perditi­on before he came, we cannot under­stand his going into perdition, but in the future Tense. So that although the Angel saies he goeth, yet 'tis as certain that he meaneth shall go, as if he had exprest it in that very form.

The same Answer, mutatis mutandis, will serve for the other three places in this Interpretation, where the Angel uses the present for the future Tense. As at ver. 12. Where receive is put for shall receive; at ver. 13. where These have [Page 40]one Mind, is put for These shall have one mind. And lastly, at ver. 17. where it is said, That God hath put into their hearts, instead of God shall put into their hearts. In all which places, although the present or the preter tense be used for the future; yet is the sence as perfect and unquesti­onable, as if the future were exprest. So that indeed in such a case, where it is not possible to mistake the Tense, the present and future are not to be look'd on as two different Tenses, but the very same.

But now at ver. 18. where it is said, The Woman which thou sawest, it is that great City, which reigneth over the Kings of the Earth: There is not only no such certainty from the Context, that reigneth cannot be understood, as it is spoken, in the present tense; but rather, as has bin already shewed, there is all reason from the Context, to evince the contrary. I conclude therefore, that when the An­gel tells St. John, The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth; he means it [Page 41]of that great Imperial City, which then reigned, when this Vision was interpreted.

And now, What City could this be but Rome? For, what City was there then in all the World, so comparable with that of Rome, (much less so far ex­ceeding her in Greatness and extent of Empire) as to be called by way of emi­nency, The Lady of the World, [...], That great City, that reigneth over the Kings of the Earth?

But this will further yet appear from certain other Descriptions of this Great Imperial City, which the Angel gives us at ver. 9, 10. where we have the mean­ing or interpretation of the seven Heads, which St. John saw upon the Beast. These seven Heads have a twofold sig­nification: they signify seven Mountains and seven Kings. At ver. 9. they are interpreted to be seven Mountains; The seven Heads (saith the Angel there) are seven Mountains upon which the Woman sitteth; that is, upon which the great Imperial City is situated. Here again we have the Verb sitteth in the Present [Page 42]Tense, and the meaning must be this; That the Woman did then sit upon these seven Heads or Mountains, when she was represented in this Vision to St. John. And to contend for any other City, (as design'd by this Vision) which should afterwards arise, cannot proceed from any thing but ignorance or prejudice; nor produce any better effects in the explication of this Prophecy than non­sense, and confusion, and absurdity. Especially since there was then a City, the most famous in the World, that was known as well by the name of Ʋrbs Septicollis, that great Imperial City, situate on seven Hills or Mountains, as by any other name. And to this the Poet al­ludes in this Distick.

Rome therefore is undoubtedly the City, which is thus described by the An­gel, to be That great City, which reigneth over the Kings of the Earth, and is situate on seven Hills or Mountains.

But we have further evidence of this matter yet, from that other interpretati­on which is given us of the seven Heads, to wit, that they are seven Kings. But before I proceed to the Application of this part of the Angels interpretation, it may be needful to enquire, in what place these seven Heads or Kings are to be sought for. This place the Angel in­timates to us at ver. 18. The Woman which thou sawest, is that great City which reigneth over the Kings of the Earth. For, for what other reason can this City here be call'd the Reigning, Soveraign, or Im­perial City, but because she was Imperii locus (as Ovid stiles her) the proper Seat or Residence of her Kings?

And this the Angel yet more plainly explicates. ver. 9, where he tells us, that the seven Heads are seven Mountains, on which the Woman sitteth, or, on which that great City is seated. For hence it is evident, that these seven Heads are to be sought for not in any other place or places of the Empire, but only in this great seven-hill'd City. For St. John saw but seven Heads in all, and these seven Heads the Angel tells us were within the City. Whatever therefore is the meaning or interpretation of them, it must there be sought for.

As therefore these seven Heads signi­fie seven Mountains within the City, so they must signify seven Kings within the same. For where the Heads were pla­ced, there also must be sought whatever is designed by them. Since therefore these seven Heads as they are put to sig­nifie the Mountains, are placed by the Angel in the City, there also we must place them as they signifie the Kings. And thus we have another Character of this Woman in the Vision, which we may [Page 45]thus express together with the rest: That she was that great City which in St. John's time reigned over the Kings of the Earth, was situate upon seven Moun­tains, and was to be the Royal Seat, or Residence of seven Kings succeeding one another in her.

But possibly some may here imagin, That in this Notion concerning the placing of the seven Heads, I am very far departed from the exactness of the Vision, which I have all along pretend­ed to observe. For whereas St. John saw a Woman sitting on a Beast, having seven Heads, (whereby is signified that the seven Heads belonged to the Beast) I contrariwise have placed them in the Woman. But the Answer is obvious; For,

1. It is not I that place them in the Woman, but the Angel in effect that does it. For so he tells us at ver. 9. The se­ven Heads are seven Mountains, on which the Woman sitteth. Since therefore the seven Mountains are placed by the An­gel in the City, it follows of necessity, [Page 46]that the seven Heads which signifie the seven Mountains must belong also to the Woman in the Vision. And on the other­side again, because the seven Heads be­long unto the Woman in the Vision, it follows by the like necessity of Reason that the seven Kings also, which are sig­nified by the seven Heads, should be as­signed to the City in the Interpreta­tion.

This I speak upon supposition, that the Angel has not interpreted the seven Heads to belong unto the City, as they signifie seven Mountains; and not to belong unto the City, or to belong but partly unto the City, and partly to some other place, as they signifie seven Kings. For since the Angel has placed the seven Heads (as they signifie seven Moun­tains) within the City; and has not displaced them, nor any of them as they signifie seven Kings: we are obliged to follow the Authority of the Angel, and it were a most intolerable presumption in a worse Interpreter to displace them. But,

[Page 47]2. In making the seven Heads to be­long intirely to the Woman, we do not in the least dispoil the Beast of them. For since the Woman is interpreted the Imperial City, as the Imperial City, is a part or portion of the Kingdom, so is the Woman of the Beast. Whatever there­fore appertaineth to the Woman, must of necessity appertain as well unto the Beast. And,

Lastly, If we consider that the Impe­rial City is the most considerable part of any Kingdom for the bigness of it; where can we better place the Heads belonging to the Beast or Kingdom than in the noblest and most conspicu­ous part about him?

And now it is time that we proceed to shew who are meant by these seven Heads or Kings successively coming up upon the Beast within this great City. In order whereunto we must observe; That this word King is otherwise taken in the Interpretations of Prophetick Visions, than it is wont to be in other Writings. For whereas in other Wri­tings [Page 48]it usually signifies but one single King: it is used in the Interpretations of Prophetick Visions, for a Kingdom with the whole Order or Succession of its Kings.

Neither is this any critical or casual Observation, but the constant course and method of the Scriptures in our present case, as we may see in Dan. 2.32. Where King Nabuchadnezzar is said to have represented unto him in a Dream a great Image, whose Head was of pure Gold; his Breast and his Arms, of Silver; his Belly and his Thighs of Brass; his Legs of Iron; his Feet, part of Iron and part Clay. For the Prophet Daniel interpret­ing this Vision to King Nabuchadnezzar, thus addresses himself to him, at ver. 37. Thou, O King, art a King of Kings, &c. thou art this head of Gold. Now although the Prophet Daniel seems thus particu­larly to interpret this Golden Head of King Nebuchadnezzar's Person, saying, Thou art this Head of Gold: Yet indeed he does not mean it of his Person only, but also of his Kingdom, and his Suc­cessors. [Page 49]And this appears to be the Pro­phet's meaning from what he adds at ver. 39. After thee shall arise another Kingdom inferiour to thee, and another third Kingdom of Brass, &c. where by comparing of King Nebuchadnezzar with other Kingdoms, it is plain that he speaks not of the King's person only, but of his Kingdom too. And because the Prophet tells him, That after him should arise another Kingdom inferiour to him, it is likewise evident that he in­cludes his Successors also. For that o­ther Kingdom did not arise after King Nebuchadnezzar, but by the interventi­on of his Son Evil-merodach, and his Grandson Balthassar.

Thus again, Dan. ii. 44. the Prophet useth the names of Kings and Kingdoms promiscuously. His words be these, And in the days of those Kings, (viz. of the Kingdoms afore spoken of) 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 peices, and consume all these King­doms, [Page 50](which at the begining of this verse are called Kings) and it shall stand for ever.

The like we may observe Dan. 7.17. These great Beasts which are four, are four Kings, &c. Now although in this ver. 17. these four Beasts are said to be four Kings; yet at ver. 23. the fourth of them is said to be the fourth Kingdom. And as it is said in the description of this Vision at vers. 7. that the fourth Beast should be divers from all the Beasts that were before it. So here, at ver. 23. it is said by way of Interpretation, that the fourth Kingdom shall be diverse from all Kingdoms; that is, from all the King­doms that were before it. As therefore at ver. 17. the four Beasts are interpre­ted four Kings: So we see that at ver. 23. they are expounded Kingdoms. And seeing that these four Kings were to reign from Daniel's time until the Judg­ment should sit, and the Kingdom should be given to the Saints of the Most High; that is, as all Interpreters confess, almost until the first coming of Christ; and, as [Page 51]the most and best of them expound it, (amongst whom even Bellarmin him­self is one) until the second coming of Christ to Judgment; it is manifest that by these four Kings or Kingdoms can­not be meant any four single Kings reigning in their several Kingdoms, but four several Kingdoms with the whole or­der or succession of their Kings.

These things may be sufficient for the satisfaction of such as are not well ac­quainted with this Argument: and for such as are, they know so well the truth of what I here assert, that they will think I have inlarg'd too much al­ready.

Notwithstanding, because there is one place even in the interpretation of a prophetick Vision wherein this word King is used to signifie a single King a­part from others of the same Kingdom: though I have said so much already, yet I must crave the Reader's patience to consider it a little further, that I may make the Argument as clear, and leave as little prejudice as I can against it. [Page 52]It is truth therefore that in Dan. 8.21. a King is set to signifie a single King. The words are these, The rough Goat is the King of Graecia; and the great Horn be­tween his Eyes is the first King. Observe here that by the King of Graecia, in the first clause of this verse, is meant the whole Kingdom of Graecia under all its Kings. Now this Kingdom of Graecia being reckon'd but as one Kingdom, and typified by no more Beasts but one, to wit, the great rough Goat; when in the latter clause of the same verse, it is said, that the great Horn between hi [...] Eyes is the first King, it is evident ever from the Text it self, that by the first King cannot be meant the first King­dom, but the first single King apar [...] from others that succeeded him; be­cause the kingdom was but one. S [...] that there lies no ambiguity in the word although it be not taken in the usu [...] sense.

Thus again at ver. 23. by that Ki [...] of fierce Countenance, is meant but on single King, to wit, Antiochus Epiphan [...]. [Page 53]But here the Context leads us to the meaning of it. For he is typified by a little Horn, as you may see it, at ver. 9. which little Horn, is there said to come out of one of those four notable Horns which arose up in the stead of the first great Horn. Since therefore (as hath bin shewed) by the first great Horn is meant but one single King: how can we think that by that King, who in the same Vision is typified but by a little Horn, should be meant any more Kings than one? And therefore it is observa­ble in this one Vision, that, lest we should mistake the other four notable Horns for four single Kings also, they are interpreted at ver. 22. not four Kings (as is usual in other Visions) but four Kingdoms.

And there is one thing more to be observ'd in this case that we are speak­ing of, concerning the use of that type of an Horn, to signifie a single King. For when a Beast is represented with two, four, ten, or more Horns, they alwaies signifie that Beast or Kingnom to be di­vided [Page 54]into a like number of Kingdoms, viz. as many Kingdoms as the Beast had Horns. But now when a Beast, or King­dom, is seen to have but one Horn (as in the case of the great and little Horns we were speaking of but now) this one Horn cannot signify the division of a Kingdom into one Kingdom, (for that were nonsence;) and therefore when this single Horn coming out of a Beast, or out of another Horn (or Kingdom) is interpreted a King; since it cannot signify a Kingdom into which that Beast, or other Horn, should be divided, it must needs signifie one single King apart from others of his dignity in that Beast or Kingdom. So that although in this Chapter the word King be twice used to signifie but one single King: Yet this will not hinder but that in all other places it should signifie a whole Order or Suc­cession of Kings, where there is not the like special Reason from the Context, or from the singularity of the Horn, to expound it otherwise.

But now in Rev. xvii, in the Angel's [Page 55]Interpretation of that Vision there, there is not only no such Reason as in Dan. 8. to expound the seven Kings there spo­ken of, to be seven single Kings apart from others of the same Order, but there is great reason from the Con­text, and from the plurality of Kings, to evince the contrary. For we see there are seven Kings spoken of, and not one single King; and whereas there is mention made but of seven Kings in one verse, and of ten in ano­ther: it is confessed generally, and even by Bellarmin himself, that by the ten Kings are meant not ten single Kings, but ten several Kingdoms, with the whole Order or Succession of their Kings.

And this is also clear even from the very Circumstances of the Text it self. For of these ten Kings it is said, Rev. xvii. 12. That they are ten Kings which have received no Kingdom as yet, but re­ceive power as Kings one hour with the Beast. Seeing therefore that these ten Kings receive their Kingdoms not suc­cessively, [Page 56]but altogether with the Beast; we cannot understand them of ten single Kings. We cannot think therefore but that when the Angel, (that most excel­lent Interpreter of the Vision) speaks of seven other Kings in the same breath (as it were) without any intimation of a difference in the acceptation of the word, he means the same thing by Kings in one, as in the other place; and that he would not have us understand seven single Kings, but seven several series of seven several Kings, including all that had and should succeed them in their several Times and Orders.

And thus we have one Argument from the use of this word King in the Interpretations of Prophetick Visions, that by these seven Kings cannot be meant seven single Kings, but seven se­veral Orders, Series, Catalogues, or Suc­cessions of them.

But yet we have another Argument, which is likewise taken from the Text it self, and may well serve both to con­firm the former, and explain it. And [Page 57]this is drawn from the use of the word [Beast] in Prophetick Visions: which being always interpreted a King, or Kingdom, is never set to signifie a sin­gle King apart from others of the same Order in his Kingdom. Not but that a Beast may be used to typifie a King­dom with one single King, if it has ne­ver had more Kings than one; which is a very rare unusual case: but that when any single King is meant to be designed from amongst his fellow-Kings, he ne­ver has bin typified by a Beast, but on­ly by a single Horn coming out of a Beast, or out of another Horn. And there­fore when there was occasion in Dan. 8. to typifie two single Kings (as hath bin said) they are not represented by two Beasts, but by two single Horns.

But I shall make it manifest, that in the interpretation of this Vision of the Beast having seven Heads, we are to consider every Head together with the Body of the Beast, and to interpret them as if they had bin seen seven seve­ral Beasts or Kingdoms.

And for this Method of interpreting we have the most unquestionable Au­thority of the Angel himself. For as for the last of the seven Heads he plainly calls it the Beast, and interprets it as such at vers. 11. The Beast (saies he) which was, and is not, even he is the eighth King, and is of the seven, &c. that is, he is the last of the seven Kings. Nothing therefore can be more evident, than that the last of the seven Kings is to be understood as that word King is al­ways taken in the interpretations of Prophetick Visions, when it is typified by a Beast; and that is not for any single King, but for a whole series, or succession of them.

But yet I must not pass over in silence, That Bellarmin (Lib. iii. de Pont. Ro. cap. 2.) says, (and he does but say it) that in Dan. viii. by the Ram is meant Darius, the last Persian King; and by the Goat the first King of the Graecian Monarchy; viz. Alexander the Great. But as for the Goat, the Angel, which interpreted the Vision, gives him the untruth. For [Page 59]the Angel tells us, That the Goat is the King of Graecia, and the great Horn be­tween his Eyes is the first King. vers. 21. that is, The Goat is the Kingdom of Graecia, and the great Horn is the first King of that Kingdom, viz. Aleander the Great. Wherefore Alexander she Great is not particularly typified by the Goat, but by the great Horn between his Eyes. And it is manifest that the Goat continued longer than the great Horn; for when that was broken off, there came up for it four other notable Horns upon the same Beast; that is, after A­lexander's death, his Kingdom was di­vided into four Kingdoms, as the Angel explains it, ver. 22.

And as for the Ram, that by it, is not particulariz'd the last King of the Per­sian Monarchy, but that the whole Mo­narchy in general is typified by it, we shall prove by these five Arguments, ta­ken from the Characters of the Vision it self, and the Angel's Interpretation. First, The Angel interprets the Ram, at ver. 20. thus: The Ram which thou saw­est, [Page 60]having two Horns, are the Kings of Media and Persia. Now if by the Ram be meant Darius only, then Darius, ha­ving two Horns, are the Kings of Media and Persia. Which (besides that is un­intelligible) will instead of making the Ram a single King (which Bellarmin would fain do) make Darius two Kings, to wit, one of Media, and the other of Persia. But the plain meaning is, That by the Ram is signified that whole King­dom, which consisted of the two King­doms of Media and Persia, which are represented by the Horns.

2. If by the Ram were particularly designed the last King of the Persian Monarchy, there is no reason why the Angel should not have interpreted it so, as well as he tells us of the Goats great Horn, that it is the first King of the Graecian Monarchy. But this the Angel does not, neither does Bellarmine assign any reason of it. And therefore by the Ram cannot be meant Darius only, but the Persian Monarchy under all or any of its Kings indefinitely.

[Page 61]3. Daniel saw this Ram with one Horn first, vers. 3. and then the other (which proved to be the highest) came up after it. But of Darius the last Per­sian Monarch this is not true. For he was possest of both Horns together, and if of either first, it was of the King­dom of Persia, which was the highest Horn, though Media were the first Kingdom. But they being both united into one Kingdom long before this Da­rius his time; I say, they came to Dari­us both together. But of the whole Monarchy, that the Ram had the Horn of Media first, which was the first King­dom; and then afterwards Persia, the highest and the noblest Horn, was added to it.

4. Daniel saies at ver. 4. that he saw the Ram pushing Westward, and North­ward, and Southward, so that no Beasts (or Kingdoms) might stand before him, &c. But of the Person of Darius this is not true; For what Kingdoms were subdued to the Persian Monarchy in his time? He Reigned but six years, or [Page 62]thereabouts; and in that time he fought three Battels with Alexander the Great, and was overcome in every one of them. This then is true, if by the Ram be meant the Persian Monarchy indefi­nitely, but not so of the Person of Da­rius, the last King of it.

5. Although it be said of the Goat with his great Horn (to wit Alexander the Great) that he came unto the Ram, and overcame him, vers. 6, 7. which hap­pened indeed in the time of Darius, the last King of the Persian Monarchy: yet that was but casual, as to this Pro­phesie. For it had bin as well fulfill'd, if Alexander the great had come in the Reign of any other of the Persian Mo­narchs, and if there had three, or four, or more Persian Monarchs succeeded one another in the time that Alexander was subduing that Kingdom. For these things are spoken only of the Ram, which in the sense of these prophetick Visions, might have signified any other of the Persian Monarchs as well as Da­rius; as hath bin before abundantly [Page 63]proved, and as Bellarmin himself tacit­ly acknowledgeth, while he can find no other Beast but this, to signifie a single King. And therefore all these Reasons against his only Ipse dixit, may certain­ly suffice to prove what we intended.

Having thus cleared the matter as to the last of these seven Kings, let us look back upon the rest. Observe therefore that which is said of this Beast, vers. 8. The Beast that thou sawest, was, and is not, and shall ascend out of the bot­tomless Pit, and go into Perdition: and again at the end of the same verse, it is called the Beast that was, and is not, and yet is. Now in regard that it is said of this Beast, that after the time when this Vision was interpreted, he should ascend out of the bottomless Pit, and that he was not then in being; it follows, that the Beast which then was, is here consider­ed as another Beast. And since the Beast was then in being only under his sixth Head; it follows, that this sixth Head also is to be considered as another Beast; and so to be interpreted, not [Page 64]of any single King, but of that whole Order or Succession of the Kings then reigning.

The like might easily be proved of the sive Kings then fallen, for the same reason, and in the same manner. But I need not trouble the understanding Reader any further with it. For the Head is so considerable a part of any Beast, that the falling off of the old, and coming up of any new one, may well make him to be look'd on as another Beast. Wherefore as this seven-headed Beast, in regard of his one body, is but one: so in respect of his seven several Heads, he is to be considered and in­terpreted as seven several Beasts or Kingdoms.

Thus then, as I conceive, we have made good another mark or token of the Woman we were speaking of. She is that great Imperial City which in St. John's time reigned over the Kings of the Earth; was situate upon seven Moun­tains; and had, and was to have with­in her seven several Heads or Orders [Page 65]and successions of Kings, which should make the Beast she sat on, look like se­ven several Beasts or Kingdoms; five whereof were faln in St. John's time; one was then reigning, and then another King was to succeed, who should be a King of like dignity with the former, but of a different temper, and therefore is not typified by any Head, so that du­ring his short Reign the blasphemous Beast should want an Head. But after­wards it should revive again, and get another blasphemous Head, who was to be the eighth King, and one of the seven Kings that are typified by the seven Heads.

Now I believe that there is no City in the World, nor ever was but Rome, to whom all these Marks and Tokens may well and truly be accommodated. But to Rome they may. And this I have shewed already of the foregoing Marks. I come now to shew the same of the seven Heads or Kings. Let us here ob­serve therefore, that of the five first of them there is no more notice taken by [Page 66]the Angel, but only this, that they were faln. As for the manner of their suc­ceeding one another, what Interregnums there have bin, and such like matters, the Angel mentions not a word. So that to make our application of these five Kings exactly answerable to the Angel's Interpretation, we have no more to do but to shew, that before St. John's time the Roman Empire had bin go­verned by five such several Heads, and that those five were faln.

The first Head then that had Supreme Authority in Rome, were called Kings; the second, Consuls; the third, Decem­virs; the fourth, Tribunes; the fifth, Dictators. Each of these several Head; had had a share successively in the Su­preme Government of the Roman King­dom; and were all fallen before the time in which this Vision was inter­preted. One other, namely that of Hea­then Emperors, was then in being. And these were the sixth Head.

Now to this sixth Head the Roman Heathen Emperors, was to succeed that [Page 67]other King, who is not typified by any Head: who was to be a King, and of like Royal Dignity with the six Kings that were before him. But being of a different nature from the rest, he is not represented as a Head of that Beast, who is said at ver. 3. to have bin full of Names of Blasphemy; but has a Type peculiar to himself, as we shall find here­after in the xiith and xiiith Chapters of the Revelation; where the History of the Head that reigned in St. John's time, of this other King, not typified by any Head; and of the Beast that was, and is not; who is the eighth King, and one of the seven Kings, that are typified by the seven Heads, is more at large descri­bed and foretold of.

This other King then that was to in­terpose between the sixth and seventh Heads of the Blasphemous Beast, are the Christian Roman Emperors. Who be­cause they were not guilty of the like Blasphemy or Idolatry with the rest (for by Blasphemy is meant Idolatry, as shall be shewn hereafter) are not typified by [Page 68]any Head. The reason is, because the Beast, whose Heads they were, is said to have bin full of Names of Blasphemy, at ver. 3. and these Names of Blasphemy were written on his Heads. Which is evident from Rev. 13.1. where the same Seven-headed and ten-horned Beast is again described, and a Name of Blas­phemy is said to have bin seen upon his Heads.

Wherefore the Christian Roman Em­perours, though they were Kings of e­qual dignity with the rest, yet are they not designed by any Head, because they were not Blasphemous or Idolatrous as the others were. So that the Blasphe­mous Beast did seem to have received a mortal Wound, and utterly to have bi [...] destroyed, while these Christian Empe­rours reigned, as being destitute of a [...] Head, which is a most Essential part o [...] any Beast.

But lest we should think that by thi [...] other King, who is not typified by an [...] of the Blasphemous Heads, are mea [...] not only the Christian Roman Empe­rours, [Page 69]but all the other Potentates that Rome has since enjoyed (for they have all bin called by the name of Christi­ans:) the Angel gives us two manifest Characters, whereby to know the diffe­rence between this seventh King, who is not typified by any Head, and the Beast that was, and is not, who is the eighth King, and is one of the seven Idolatrous Heads. For,

First, This seventh King, who is not typified by any Head, is expresly noted for his short continuance. Now, 'tis manifest that Rome has bin govern'd by such as have professed Christianity, for above these thirteen hundred years. And if we call this a short time, how long must he reign, who is to be the eighth King of Rome, and is called the Beast that was, and is not, and typified by the seventh Blasphemous or Idolatrous Head? But now the Christian Roman Emperours, which were truly such be­fore the Roman Empire was destroyed, continued but a little while, not half so long as did the Heathen Emperours, [Page 70]nor hardly half a quarter of the time that the succeeding Head has governed. And therefore we must reckon that he reigned but a short time; because there is no difference of short and long, but only in comparing them with one ano­her. But,

2. The Angel gives us a most mani­fest designation of the time when the Reign of this seventh King (not typisied by any Head) is to be reckoned to de­termine. For he tells us, that at the time when the Beast or eighth King should arise, the ten Kings that are ty­pified by ten Horns, should arise toge­ther with him, vers. 11, 12. that is, that the Roman Empire should be divided into ten Kingdoms, (as Bellarmine him­self confesseth, speaking to that purpose Lib. 3. Rom. Pont. Cap. 5. and indeed there is no place for any other Interpretati­on.) Now if the Roman Empire h [...] not yet bin divided into ten Kingdom [...] when will it ever be? It seems therefor [...] a most unquestionable thing, that th [...] eight King is come by this time, becau [...] [Page 71]not only the seventh King was to reign so short a time, but also the ten Horns of the Roman Empire (with whom the eighth King was to begin his Reign) for neer twelve hundred Years have bin so branched and conspicuous.

But although the Reason why the Christian Roman Emperours, are not typified by any Head, is, because they were not Patrons of that Blasphemy which was common to the Heads: yet there is another Reason to be given, why the Christian Roman Emperours should be reckoned as another King, and be distinguisht from the Heathen Emperours that preceded them. For the first Christian Emperour Constan­tine the Great new modelled the Go­vernment of the Empire, dividing it in­to two parts, and appointing two Im­perial Seats, the one at Rome, the other at Constantinople: the Roman Emperor having his ordinary Residence at Rome, and the Emperor of the Eastern Divi­sion at Constantinople; So that the Go­vernment of the Roman Empire having [Page 72]receiv'd this so notable an Alteration by the Christian Emperors, these Christian Emperours may well be look't on as a­nother King. But if there had bin no other difference between the Heathen and the Christian Emperours but only that of their Religion, (the one persecu­ting the Woman, and the other support­ing and abetting her) it might very well have given occasion to the Holy Spirit to make a different account of them, and to represent them by two several Types, which is sufficient to our purpose.

But since the Roman Empire has bin long since ruined, and has for many years bin nothing but an empty title; and since his other King (not typified by any Head) was to continue but a little while, it is time for us now, to look out for a successor for him, who was to be the eighth King, and one of the seven Heads of the Blasphemous Beast. For the sixth Head was reigning in St. John's time, and I would feign know whether that Head be still in being or not. If it be still in be­ing, [Page 73]then is the Blasphemous Beast in being still; and consequently that Head of Rome that now is reigning (for all the Heads were to have their residence in Rome, as hath bin prov'd before) is the Head of that Blasphemous Beast. But if that Blasphemous Head, which reigned in St. John's time, be perished; I would as willingly know the time when it expired. For was it continued in the Christian Emperours, or not? We can­not think that they were any part be­longing to that Beast, which is described full of names of Blasphemy. Wherefore that Head which in St. John's time reign­ed, must needs have ended in the Chri­stian Emperours. These therefore are that other King not typified by any Head. And since this King was to continue but a little while, his Succes­sor, the Antichristian Beast, must needs be come 'ere this, and therefore we shall make a further search after him.

And here to take as much Light with us as the Text affords us, for the certain finding and discovering of him: Let us [Page 70] [...] [Page 71] [...] [Page 72] [...] [Page 73] [...] [Page 74]observe, 1. That at the same time when this last Head was to appear, there were ten Horns or lesser Kingdoms to arise together with it. Whereby is signified (as hath bin already proved) that the Roman Empire should then first come to be divided into ten parts or lesser Kingdoms.

Now that these ten Kings or King­doms should arise together at the same time with the last Head, is evident by comparing the 11th and 12th verses. At vers. 11. it is said, The Beast that was, and is not, even he is the eighth, and is of the seventh, and goeth into Perdition; that is, (as hath bin abundantly decla­red already) the Beast which St. John saw the Woman sitting on, and which is the principal concern of this Vision, is the seventh or last Head of the Roman Beast or Kingdom. Now, as at this ver. 11. the Beast is interpreted the seventh or last Head, so at vers. 12. it is said o [...] the ten Horns, That they are ten Kings, which have receiv'd no Kingdoms as yet. but receive Power as Kings, [...], i. e. [Page 75] one hour with the Beast, viz. with the Beast just before spoken of, namely the seventh or last Head.

But it being said, That these ten Horns, or lesser Kings, receive Power as Kings, [...], one hour with the Beast. I hope that no Body will imagin, that because [...], one hour is expres­sed in the Accusative Case, it does not signifie the time when these ten Kings were to receive their Kingdom, but on­ly the time how long they were to reign. But if any will contend, let him consi­der that (besides the strangeness of the thing, that ten Kings or Kingdoms should be said to last so short a while) the time when is usually expressed in the Accu­sative Case. We have so apposite an instance of this in John iv. 52, that it may serve in stead of many others. The words are these; Then enquired he of them the hour, when he began to amend: and they said unto him, Yesterday [...], at the seventh hour the Fever left him.

And further; That it cannot well be [Page 76]taken in any other sense in the Case we have in hand (Rev. xvii. 12.) appears from the opposition that [...], one hour in the latter clause of this verse, has to [...] not as yet in the former. For when the Angel had said, that these ten Horns (or Kings) have received no King­dom as yet; would not any one be rea­dy to ask, When then shall they receive it? To this therefore the Angel an­swers, when he adds immediately after, but they shall receive power as Kings one hour with the Beast. Hence therefore I conclude that the Roman Empire was to be divided into ten Horns, or smaller Kingdoms, much about the same point of time when it should appear under its last Head.

2. Let us observe the difference that is between the seven Heads & ten Horns. For each of the seven Heads was to have dominion over the whole Roman Beast, or Kingdom: but the ten Horns are ten several Kings, that were to keep within their own respective bounds and limits of their several Kingdoms; and none [Page 77]of them to be the Head or Supreme Go­vernor of the Roman Beast or King­dom. For else we should confound the Vision, and make no difference between the Heads and Horns, if we should make any of the ten Horns the Head: whereas it is said, that the ten Horns are ten Kings, none of which should be the Beast or last Head, but which should receive their power as Kings together with him. So that the Beast, or last Head, was still to have the Sovereignty of the whole, even then when the whole Beast or Kingdom was to stand divided into ten parts, or lesser Kingdoms; and by consequence to have Authority over those ten Kings themselves. Which was not to be any forcible Authority, and such as Kings do ordinarily compel their Subjects to submit to: but a voluntary subjection of the ten Kings to him, ac­cording as it is foretold of them at ver. 13. that with one mind, or one consent, they should give their power and strength unto the beast.

Now then as to the accomplishment [Page 78]of this Prophecy, we find that about the Year 456, the Roman Empire came to be divided into See Dr. Heylin's Cos­mography, who gives a particular Account of all the Kingdoms hereafter mentioned. See also Mr. Mede in his Comment upon the second Trumpet. Ten Kingdoms: For at this time we find in Britain two new Kingdoms se­ver'd from the Ro­man Empire, the one of the Britans, the other of the Saxons. In Gallia two more, one of the Franks, the other of the Burgundians. In the South of Gallia, and part of Spain, we find the Kingdom of the Wisogoths: In Gallicia and Portugal, the Kingdom of the Suevians and Alans: In Africk, of the Vandals; In Rhaetia, of the Almans; In Pannonia, of the Ostrogoths; And in the residue of the Empire, there conti­nued still the Kingdom of the Greeks. Whence we may conclude that we are to reckon the eighth King, (i.e. the An­tichristian Beast) to have begun his reign about the Year 456, when these ten Horns or Kings were risen in the Roman Empire.

But notwithstanding I have thus as­sign'd ten Horns or Kingdoms in the Roman Empire, according to the strict­est acceptation of the number ten: yet (to avoid all cavils and unnecessary liti­gations touching the preciseness of the number) I would nor here be under­stood to bind the exposition of this Pro­phesie to an unite, but have pitch'd upon the Year 456, or thereabouts, as the most likely time (all circumstances consider'd) from which to calculate both the ruin of the Roman Empire, and the beginning of the eighth King's Reign. For in a computation of this nature some latitude of Years in any Reason ought to be allow'd. Especially since the Kingdom of this eighth King (the Antichristian Beast,) together with the ten Horns or smaller Kingdoms and divisions of the Roman Empire, was to continue for above twelve hundred Years, as will appear hereafter from the thirteenth Chapter. Now therefore in so long a time as this ten-horned Beast [Page 80]was to continue; the allowance of the space of forty years, or half a hundred, for the fixing of his Epocha, is not much considerable.

And whereas the Angel tells us, that the eighth King, and the ten Horns that were to give their Power and Strength and Kingdom to him, should receive their Power as Kings together: the fre­quent Scripture-usage of the number ten will easily admit that latitude of interpretation, and assigning of the Epo­cha we contend for. For that the num­ber ten in Scripture phrase, is us'd for an indefinite and uncertain number, be it more or less than ten, is evident from the places cited in the As, 1 Sam 1.8. Am not I better to thee than ten Sons? Neh. 4.12. They said unto us ten times. From all places, &c. Job 19.3. These ten times have ye reproached me. Dan. 1.20. In all matters of Wisdom he found the [...] ten times better than all the Magicians. Amos 6.9. And it shall come to pass, if there remain ten men [...] one House, that they shall die. Zech. 8.23. Ten [...] shall take hold of the skirt of him that is a Jew. Rev. [...].10. Ye shall have tribulation ten days. Margin. So that, if there had been eleven o [...] twelve, or if but [Page 81]nine or eight divisions of the Roman Empire at the time that we assign, they would suffice to verifie this Prophesie, and to warrant us in our Application of it.

But since (as hath bin said) these ten Divisions of the Roman Empire, more or less, were to continue for above twelve hundred Years; yet cannot be expected that they should last through all that period, without the usual fate of Neighbouring Kingdoms, who are wont to lose and get of one another, ac­cording to the various Fortunes and Successes that attend them. Sometimes therefore we may look to find them ten; sometimes eight; sometimes six; sometimes twelve; sometimes fifteen or sixteen. And all this no ways incon­sistent with the Prophesie, where the Beast is still represented with ten Horns; this being the fittest number to express them by, as being the most capable of an indefinite acceptation, of any num­ber thereabouts.

So likewise when the Angel tells us [Page 82]of the agreement of these ten Horns, or Kingdoms and divisions of the Roman Empire to give their strength and power to the Beast: We cannot think the An­gel means, that they should all conspire throughout the aforesaid period to pro­mote the interest of the Beast. But it suffices, that they all came to it by de­grees; that from the very first this plot was laid, and by the Policy of the Ro­man Bishops took effect within a rea­sonable space of time, proportionable to the term their headship was to last; and that all the Kingdoms and divisions of the Roman Empire have from time to time so far submitted, and advanc'd the Interest and the Grandure of these Bishops, that it is rather to the astonish­ment of the World that they have bin so much, then any prejudice to the ve­rification of this Prophesie, that they have bin no more obsequious to them. And thus much I thought good to ob­serve here by way of explication of the ten Horns, and of what the Angel has foretold concerning them. But we [Page 83]may have occasion to say more hereaf­ter in the explication of the xiii Chapter.

In the mean time, that it may ap­pear that this division of the Roman Empire into these ten Kingdoms, was no casual or ordinary mutation, but that the hand of God was eminently conspi­cuous in the effecting of it, to the end the Scriptures might be fulfilled: I shall here subjoyn that observation of the learned Dr. Heylin upon these pas­sages, which we find in his description of Italy: and the rather because he was a person, (who as far as may be gather­ed from his Writings) did not think of any Accomplishment of this or any other Prophecy in these great Muta­tations. His words are these: ‘Their sins, (saith he) that is, the sins of the Romans and Italians, and those other Western parts, being ripe for Ven­gance; God sent the Barbarous Nati­ons, as his Executioners, to execute his Divine Justice on the impenitent Men, and made them sensible, though Heathens, that it was God's work, [Page 84]they did, and not their own, in laying such Afflictions on these Western Parts. Ipsi fatebantur non suum esse quod facerent, agi enim se & perurgeri divino jussu, as Salvian that Godly Bi­shop does inform us of them. On this impulsion the Vandals did acknow­ledge that they first wasted Spain, and then harried Africk, and at the same time did Attila the Hun insert into his Royal Titles the style of Mal­leus Orbis, and Flagellum Dei; ac­knowledging thereby his own ap­prehension of some special and extra­ordinary calling to this publick Ser­vice. Nay, as Jornandes doth report, some of these Barbarous People did not stick to say, That they were put on by some Heavenly Visions, which did direct them to the Work which they were to do. In prosecution of which, in less time then the compass of eighty years, this very Italy (though anciently the strength and seat of that Empire) was seven times brought al­must to Desolation by the Fire and Sword of the Barbarians.’

And thus much I thought good to advertise the Reader of concerning the wonderful Providence of God, in the ordering and disposing of these events. For it is very apt to persuade any con­sidering person, that God had a more than ordinary concern in this so strange a work; and what can that more pro­bably be thought to have bin, than the accomplishment of his Word? For it is certain that this Prophesie we are treat­ing of, had a great and signal verifica­tion and accomplishment in it.

Having thus noted the precise time (as neer as a matter of this nature is ca­pable of) when the Roman Empire began to be divided into ten Horns or Kingdoms, and when the full number of them came to be consummate; which appeareth to have bin done within the space of Forty six Years (a very short time for the effecting of so great an al­teration in that potent Monarchy) let us now return to that great City we were speaking of, to see if we can find therein another Head, to be a Successor [Page 86]to the former King in the supream Au­thority of this once intire, but now di­vided and ten-horn'd Kingdom.

And here it is to be observed, that when the Roman Empire came to be divided into ten Horns, or Kingdoms, he that is master but of one of these Kingdoms, though it were the most considerable of them all, yet can he not be accounted any more than a Horn, and therefore not the Head that we are seeking for. For this Head we now speak of, is not the Head of any one Kingdom only, but of the whole Beast or Kingdom, as it stands divided into ten Horns, or lesser Kingdoms. For be­side the ten Horns, there was to be a seventh or last Head to whom the Horns should give their power and strength, ver. 13. So that as all the other six forego­ing Heads, had been the Heads of the whole Roman Empire then entire, so might this last Head also be a kind of ge­neral or universal Head, by the consent or favour of the ten partial or particu­lar Princes.

And to make this yet more clear, let us have recourse to another instance much like this in Dan. viii. where Alex­ander the Great, King of Macedon, and first founder of the Grecian Empire, is typified by a great Horn: and though after him Cassander succeeded in the Kingdom of Macedon, yet because the Empire of Alexander was then divided into four Horns or smaller Kingdoms, whereof Cassander's was but one, he is not reckoned in the same account with Alexander for succeeding him, in his Seat Imperial, and Title of King of Macedon; but because he was possest of but a part of Alexander's Empire, the Scripture makes no reckoning of his Kingdom, more than of any other of the four Horns or smaller Kingdoms. When therefore, in our present case, the Roman Empire once entirely go­verned by its Emperours and preced­ing Kings, was come to be divided into ten Horns or Kingdoms, as was fore­told it should: no Man succeeding them whether in the Imperial Seat or Title, [Page 88]so long as he possesses but one of the ten Horns or Kingdoms, can be rec­kon'd with the former Emperours as the Head, but only as a Horn or smaller Kingdom.

And now by this time we have made our way so plain to this our last disco­very, that I suppose that I shall meet with very few Readers, though never so inexpert almost in these affairs, but can resolve me this Question, viz. Who it was, that having his Imperial Seat, or ordinary residence in the City of Rome was Successour to the Christian Roman Emperours, (at what time that once mighty Empire came to be divided in­to ten Horns or lesser Kingdoms,) in the Headship or Supremacy not of any Horn or smaller Kingdom, but in Ge­neral of the Roman Empire; and to whom those Horns or partial Kings by voluntary Contribution (as it were) did give their Power and Strength. If thou art a Protestant, I know partly what thou wilt say; and if thou art a Romanist, I know partly what thine [Page 89]own Conscience will suggest to thee, That it was the Pope or Bishop of Rome.

And surely thou art not much mista­ken in thy Judgment of him. For he it was who for some years before this time, but especially under the gentler Government of the Christian Empe­rours, had been contending earnestly for this Supremacy, and laying the foun­dation of his Greatness, by encroaching on the Christian Churches. But while the Empire flourished, and the Em­perours had their residence in the City of Rome, they so obscur'd the Glories of their Bishop that he was never but an Underling in comparison of them.

But now about the Year four hun­dred and ten, when Rome was sack't and set on Fire; at what time six of the ten Horns began to come upon the Stage: that the seventh or last Head might shew it self in Rome together with them, (see by how wonderful a Providence these things have happen­ed) Honorius the then Emperour be­took [Page 90]himself to Ravenna; (his Succes­sours following his example) and (as it were in token of their future Great­ness) he left the ancient Seat of Empire to the Roman Bishops. From which time forward the Roman Empire still declined, till about the Year four hun­dred fifty six it was utterly ruined, and those few Emperours that succeeded were of no account. But for the Ro­man Bishop he was still rising as the Empire was declining. Insomuch that Leo who presided in the Roman See even in that very year 456, wherein (as we have said) the ten Horns were risen and the Roman Empire ruined, is found to have boasted in his Sermon de Apo­stolis, That the Temporal Government of the Roman Emperours was chang'd into the power of Roman See. It hath not bin my happiness yet to get a sight of Pope Leo's Sermons: but this passage I find quoted in Bishop Morton's Cathe­lick Appeal for Protestants, Lib. 2. Cap. 5 Sect. 10. in these very words; In cuj [...] (viz. Romanae) sedis potestatem fuit Tem [...] [Page 91]porale illud Imperium (speaking of the whole Imperial Authority) commutatum, ut author est Leo Papa, Sermone de Apo­stolis. Which Testimony of Pope I eo himself, about this change of Govern­ment that was made about his time in Rome, and in the Roman Empire, I look upon to be of no small moment in the business we are treating of.

But further yet; The Roman Bishop much about that very time was first acknowledg'd by a General Council, holden at Chalcedon (where were pre­sent Martianus the Greek Emperor him­self in Person; and of Bishops and Re­verend Fathers, from all parts of the World, six hundred and thirty) CA­PUT ECCLESIARUM, or the Head of the Churches.

This we may learn from De Rom. Pont. Lib. 3. Cap. 3.5. Haec senten­tia. Bel­armin himself, who tells us, That the Greek Emperor Phocas, was not the first that called the Pope the Head of the Churches; but that Justinian had done the same long be­fore; [Page 92]and before him also the Council of Calcedon in an Epistle to Leo the then Bishop of Rome. Thus far the Cardi­nal derives that title, and no further. From whence we gather that he could not fetch it further: for if he could, it had bin much more pertinent to his pur­pose to have done it.

And though he did not at the firs [...] enjoy this new acquired Headship with­out much opposition and contention especially from the Churches of Constan­tinople and Ravenna; yet did he neve­cease from grasping after it, till he be­came not the Head only, but the Terr [...] of the Churches; nor of these only, b [...] of Princes too, and Emperors, and wh [...] ever else would venture to oppose hi [...].

An early Instance we have of this [...] the strife that hapned between the Gr [...] Emperor Philippicus, and Pope Const [...] ­tine, 1. about the matter of Images [...] the Emperor (about the Year 710) com­manding them to be pulled down, be [...] cause they were abused to Idolatry, an [...] the Pope utterly refusing to obey; an [...] [Page 93]not only so, but (that he might make a clear experiment of his Headship and Supremacy even over Emperours and Kings themselves) he set up more Images in opposition to him, in the Portico of St. Peter, and forbad the use of the Em­perour's Name and Title in any Publick Writings or Coins.

The same Command was not long after renewed by Leo 3. upon which saith Onuphrius, Gregory the second, then Pope, took away the small remainder of the Roman Empire from him in Italy. And Si­gonius more expresly, that he not only ex­communicated the Emperour, but absolved all the People of Italy from their Allegiance, and forbad the pay­ment of anyTo this purpose, Peta­vius an Author of great account in the Roman Church, l. 7. c. 8. p. 372. part. pri. Ratio Temp. speaking of the Contest between Leo Isaur. and Greg. the 2d saith of this latter, Romae & quicquid Italiae reliquum erat, à Graecorum abstraxit impe­rio tributa (que) tis ultra pen­dere prohibuit.Tri­bute to him: where­upon the Inhabitants of Rome, Campa­nia, Ravenna, and Pentapolis, i. e. the Region about Anco­na, immediately re­belled, and rose up in [Page 94]opposition to their Magistrates, whom they destroyed. At Ravenna, Paulus, the Em­peror's Lieutenant or Exarch was kil­led; At Rome, Peter the Governour had his Eyes put out; In Campania Ex­hileratus, and his Son Hadrian, were both murdered by the People of Rome; and not content with this, he writ a Letter to the Emperour full of the greatest Re­proaches imaginable.

And that the Pope was he that drew the People off from their obedience to the Emperour, is not only affirmed by the Greek Historians, Theophanes, and Zonaras; but by those also of the Church of Rome. Sigibert saith, that Gregory the 2d finding the Emperour incorri­gible, he made Rome, Italy, and all the West to revolt from him, and forbad his Tributes. The same is affirmed by Ott [...] Trisingeneis, Conradus Ʋspergensis, Hi [...] ­ronymus Rubeus, and others who cannce be suspected of any enmity to the Ro­man Church.

And (to shew his Story to be every way pertinent to our present purpose) [Page 95]it is well observed by Hadrianus Valesi­us, That the Pope durst not thus have affronted the Emperour in confidence of his own Strength, but by a precari­ous Power, and under the Protection of a Private Correspondency which he held at that time with Charles Martel, whose Honour and Arms were the grea­test in these Western parts. Having therefore strengthened his Interest a­gainst both, the Emperour his known enemy, and the Lombards that were at best but unfaithful friends, he makes what advantage he can of the Places that owed Subjection to the Emperour, to make up the Patrimony of the Church (as Valerius observes) particularly of Su­trium; but Sigonius faith, The People not only east off the Emperour, but did swear to be faithful to the Pope.

Not long after the Pope takes upon him to authorise Pepin Son of the said Charles Martel to depose his lawful King Childeric, and usurp his Kingdom; and when this was done, he was after­ward absolved by the Pope from his [Page 96]Oath of Fidelity, with all the Nobles and People. And thus poor King Chil­deric had his Poll shaven, and was thrust into a Monastery, Pepin succeeding by the Pope's Authority.

And further; That the Pope might make the clearest demonstration of his Headship in the World; having thus exalted himself above the Emperours of Greece, depos'd the King of France, and set up Pepin in his room, with some such notable exploits: that he might shew himself the very source and foun­tain of all Power and Greatness in the Roman Empire, he undertakes upon his own Authority to create a Roman Emperour, as Bellarmine asserts upon the testimony of no less then three and thirty Authours, some of them Histori­ans, some Popes, some Emperours them­selves. And since the Roman Emperor (as they call him, though indeed he be but magninominis umbra, a shadow of that great name) is now become the Popes creature, we cannot expect that the Emperour should have very much [Page 97]observance from him. And it fell out accordingly; for the Emperour owning his Imperial Crown and Dignity to the Pope, he never could be quiet till he not only has absolv'd the Popes from their Allegiance to him: but was at length constrained himself to swear, Cerem. Rom. Charta 21. ad quaecunque fideli­tatem juramenta. Cerom. Rom. Charta 21 Lib. 5. quamcunque fideli­tatem, all kind of fealty to the Pope, [...]ere he could be received into Rome.

Nor is this all; but further yet the Pope constrains him truly and openly to declare that he has no right in Rome, and that he will stay no longer there then only during the Popes pleasure; and in all humility, to request his Crown at his Holiness's hand. Inso­much that the Popes have maintained and affirmed both by the Authority of their Decrees, and by open force of Arms, that they were Superiors to the Emperors, who were their Vassals, and held their Empire by Fealty and Leige Homage from them; that they were [Page 98]Monarchs of the whole Universe, and direct Lords of all the World. By which Right, so soon as any Countries of the new-found World were disco­vered, they blushed not to give them in Feoffe, and divide them among Kings, as the Patrimony of St. Peter; as wit­ness also these words, which they are wont to use in the Investiture of Popes, Cerem. Rom. l. 1. Cap. 2. I invest thee with the Popedom, ut presis Ʋrbi & Orbi, to command over the City and the whole World. Lastly, that of right, it belonged unto them to in­vest and Degrade, to Ordain and De­pose Emperours and Kings at their plea­sure.

Nor do we hear of any higher Office the Roman Emperor (as they please to stile him) has had in Rome these many years, than to hold the Popes Stirrup when he mounteth or alighteth from his Horse; or to sit at the Popes Feet, Ibid. l. 1. Chart. 21, 22, 26, 54, 59, 87 or to give him Water to wash his Hands; or to hold up his Train at [Page 99]Mass; or in collation to present him with a Napkin. For this is with the Pope a general Maxim, Nemini ominino mortalium reverentiam fa­cit,Ibid lib. 3. Sect. 1. Fol. 120.He doth Reverence to no Man, neither by rising manifestly, nor by bowing of the Head, nor by uncovering it: only to the Emperour of the Romans, the Pope being set, after he hath kissed his Feet and his Hand, he riseth a little and receiveth him to kiss with the mutual embracement of Charity.

And when the Pope ri­deth in solemn manner a­bout the City, Ibid. Chart. 140, 141, 150. mounted on a white Horse sumptuously Capa­rason'd, his Horse is led by the hand of an Emperour, or a King, or the great­est Person there present; and he him­self Gorgeously Apparelled in Scarlet, weareth a Fiara or Diadem on his Head, adorned with a Triple Crown, which they commonly call, Regnum, Kingdom, in token say they, of his Su­pream Dignity, both Sacerdotal and Im­perial. [Page 100]And this I look upon a suffici­ent demonstration of the Popes Head­ship or Supremacy in the Roman Em­pire. For if any Emperor or King be Head, I would feign know who is the Pope's Groom, or Page, or Foot­man.

But we need the less to labour in this Argument, because the Romanists themselves have done it so abundantly to our hands. For it would grieve ones Heart to see how Bellarmin and Baro­nius have sweat in large Voluminous Works, to magnifie the greatness of their Bishop, and unawares to prove him Antichrist.

But let any Man shew, if he be able, where-ever any Pope, before the Em­rour Honorius his time, or indeed for some years after, (for the Popes did not presently arrive at the height of their affected Grandure) deposed any Empe­ror, whether Heathen, Arrian, or Eutichi­an Persecutor, or absolved their Sub­jects from their Allegiance to them, or took away any part of their Demesnes [Page 101]from them, or violently oppos'd their Edicts, or put them upon any serrvile Offices, like those wherewith they ho­nour the now Roman Emperors. But if this cannot be done, we must conclude, That before Honorius his time, (who left the Seat Imperial to the Pope) the Pope was never Head in Rome, or in the Roman Empire: but since that time he is, and hath declared it abundantly to all the World; and we have seen it evidently fulfilled in him, how all the Princes of the Roman Empire, since it came to be divided, have truckled un­der him, and submitted in a shameful measure their Royal Diadems and Scep­ters to him. Wherefore the Bishop of Rome is that very seventh or last Head of the Roman Beast or Kingdom, who was to appear upon the Stage, together with the ten Horns or smaller King­doms, in which the Roman Empire was to be divided, and to whom those ten Kings were to give their Power and Strength.

And thus much of the seven Heads [Page 102]and eighth King, who successively have headed the Roman Empire, and have had their Seat Imperial in the City of Rome, viz. Kings, Consuls, Decemvirs, Tribunes, Dictators, Hea­then and Christian Emperours, and Popes. These were the eight several Forms of Supream Governments, which the Ro­man Empire hath enjoyed, and besides it no other Kingdom that hath bin be­fore it. Which though they were not so clearly revealed to the Prophet Da­niel, when this Kingdom was represent­ed to him in Vision (for it is typified by the four Beasts, Dan. vii.) yet it may [...]e very well supposed that he saw so much of these mutations, (though at a greater distance than St. John, and there­fore not so dictinctly) as thereupon he pronounceth the fourth Beast, to have bin diverse from all other Beasts. For certainly it were enough to difference the Roman Kingdom, from all other Kingdoms in the World, that continu­ing still to be the same Kingdom, and to have the Supream Government in the [Page 103]same People within the same City, it hath bin subject to so many several sorts of Kings or Supream Governors.

But possibly it may be objected, that some of these were not Kings, and that especially Consuls, Decemvirs, and Tri­bunes are very improperly called by that name.

To this I answer, That they may ve­ry well be called Kings, for these Rea­sons.

1. Because the Supream Government, which began in Kings, was devolved upon every one of these successively, so that they all enjoyed the same power as Kings.

2. Because the denomination of se­veral sorts of things included under the same general Head, (as these are all un­der the general notion of Supreme Go­vernors) may very well be taken A pri­ori, usitatiori, vel digniori; from the for­mer, the more usual, or more worthy of them. And upon this score it is, that when we address our selves to a whole Congre­gation, we call them altogether Bre­thren, [Page 104]taking no notice of the inferior Sex.

3. Because the names of Kings and Kingdoms are used in such a lattitude, as to comprehend all sorts of State sand Supream Governours, as when the Tempter is said Mat. IV. to have shewed our Saviour all the Kingdoms of the World, by Kingdoms are meant all sorts of Supream Governments, whether Mo­narchieal, Aristocratical, or Democrati­cal. So the Roman Empire is called in Dan. vii. the fourth Kingdom, and is there typified by the fourth Beast, which with the other three, are inter­preted four Kings, although the Ro­man Kingdom hath not bin governed by Monarchs only, but by Consuls, De­cemvirs, and Tribunes; the general name of King and Kingdom including all the other sorts of Supream Governours. Thus also, where it is said, Psal. 72.10, 11. The Kings of Tarshish and of the Isles shall bring Presents: the Kings of Sheba, and Seba shall offer Gifts; Yea all Kings shall fall down before him, all [Page 105]Nations shall serve him. Where it would be very strange to understand Kings in the strictest sense, for Monarchs only; especially since by all Kings are meant all Nations, without any difference or distinction of their forms of Govern­ment. Many other places of Scripture might be produced to this purpose, as Psal. 89.27. Psal. 102.15. but I will not give my self a needless trouble in a thing so common, and so obvious to every eye.

But it may be, it will further be ob­jected, That Rome had enjoyed more sorts of Supream Governments than five, and all of them fall'n before St. John's time. For there had bin also a Trium­virate managed by the joint Forces and Counsels of Augustus, Lepidus, and An­tonius. But this lasting but a very little while, and being but the passage to the greatness of Augustus, and, which is more observable, being only an oppres­sion of the Commonwealth, and not a Government established by the consent of the Senate, and the People of Rome, [Page 106]as all the other five had bin, it ought not in any reason to be numbred with them. And this I look upon as a suffi­cient Account of those five Kings that were fall'n: because the Angel does not descend to any particularities concern­ing them, but only says in general words, that five were faln. And so much for them.

But because the main stress of our Ar­gument depends upon the right inter­preting of these seven Kings, and parti­cularly of the sixth of them, (which was then reigning when this Vision was pre­sented to St. John) whether he were a single King, or the whole Order and Suc­cession of the same kind of Kings: We shall therefore in particular demonstrate further concerning this sixth King, to­gether with the seventh King, who is not typified by any Head, that it cannot be meant of any two particular Kings, but of as many Orders and Successions of them.

For it is certain that this Vision was shew'd to St. John when Rome was go­verned [Page 107]by Heathen Emperors, and par­ticularly in Domitian's Reign, no Au­thor affirming it to have bin later, that I know of. If therefore Domitian were the sixth King then reigning; Nerva must be the other, who was not then come, and when he came, was to continue but a little while; and the Beast which was, and is not, and is interpreted the eighth or last King, will happen on't to be the Emperor Trajanus, who reigned about the beginning of the second Cen­tury. But the Angel tells us, that to­gether with the Beast, the Roman Em­pire was to be divided into ten Horns, or smaller Kingdoms, which were to give their Power and Strength unto the Beast. But these ten Horns did not arise till above three hundred years after Trajan's time; and therefore cannot the sixth and seventh Kings be understood of any two single Kings apart from other of the same Order; but of the whole Or­der and Succession of the Roman Em­perors, Heathen first, and then Christian; according as we have before declared. [Page 108]And consequently the five that were fallen, must be such too, to wit, not five single Kings, but five Orders or Successions of five several sorts of Kings. And there­fore they must needs be those that I have named; or if any Man can assign five other such, he shall have my free consent.

CHAP. II. A Refutation of Bellarmin's Exposition of the Angel's Interpretation of the Vision, Rev. xvii.

AND now I cannot imagin what to add, or what can be desired fur­ther, in confirmation of this Truth, than to shew how unsuccessfully that great and learned Champion of the Church of Rome, Cardinal Bellarmin, has en­deavoured another manner of explica­tion of this Vision, and Interpretation. This Learned Author then, to do the Popes a kindness, hath thus explained, [Page 109](or, if you please, obscured) the An­gel's meaning. John (saies he De Pont. Rom. Lib. 3. Chap. 5. Sect. Denique Joannes, cap. 15. (potius 17. Apoc.) describit be­stiam cum septem capiti­bus, & decem cornubus, super quam mulier quae­dam sedebat, & explicat mulierem esse urbem mag­nam, quae sedet super sep­tem colles; i. e. Romani septem capita esse seprem illos montes, & etiam sep­tem Reges, quo numero intelliguntur omnes Ro­man [...] Imperatores; decem Cornua, dicit, esse decem Reges, qui uno tempore simul regnabunt; & ne pu­temus hos fore Romanos Reges, addit, quod hi re­ges odeo habebunt Forni­catiam, & desolatam faci­ent, quia inter se ita divi­dent Romanum Imperium, ut illud penitus destruant.) in the xviith Chapter of the Revelation descri­beth a Beast with se­ven Heads, and ten Horns, upon which Beast a certain Wo­man sate: and he explains the Woman to be the great City which sitteth upon seven Hills, that is, Rome: the seven Heads to be those se­ven Mountains, and also seven Kings, by which Number are understood all the Roman Emperours. He saith, that the ten Horns are ten Kings which shall reign together at the same time. And lest we should think that these should be Ro­man Kings, he adds, that these Kings shall hate the Whore, and make her desolate, be­cause [Page 110]they shall so divide the Roman Em­pire among themselves, that they shall ut­terly destroy it. Thus far Bellarmin.

But never was an Exposition in the World so huddled up together, as this is. The Angel tells us that the seven Heads are seven Kings: five, saies he, are fallen, one is, and the other is not yet come, and when he cometh he must conti­nue a short space. And the Beast which was, and is not, he is the eighth King, and is of the seven, and goeth into Per­dition. Now by this number of seven Kings, are understood saith Bellarmin, all the Roman Emperors; and De Rom. Pont. Lib. 3. Cap. 5. he accounts all those Roman Emperors, who have any ways enjoyed that Title from Julius Caesar's time to this present day; and God only knows how many such Emperors may come after. So that by his reckoning we cannot account all the Roman Emperors fewer in number than one hundred and thirty, I speak within compass. Now is it not very strange that seven Kings, should be put [Page 111]to signifie one hundred and thirty? For let us grant that seven, a certain number, may be put for an uncertain: yet who ever heard that so small a number as seven, hath bin put for so great a one, as hath bin the number of all the Roman Emperors? This therefore is one great Absurdity, but not comparable to those which follow.

For if by these seven Kings are meant all the Roman Emperors, then why does not the Cardinal proceed to shew us, which be those five that were fallen; which is the one that was; which the other that was not then come, who when he was come, should continue but a short space, and which is the Beast that was, and is not, who is said to be the eighth King, and yet to be of the seven? All which particulars of the Angel's Inter­pretation the Cardinal has thought fit to smother in profound silence, lest the vanity and absurdity of his Exposi­tion should be too apparent and con­temtible.

For he acknowledgeth more than [Page 112]once, De Verb. Dei. Lib. 1. Cap. 20 sect. Deinde in isto Canone de Rom. Pent. Lib. 3. Cap. 3. sect. Quin­ta opinio est. That the Revelation was gi­ven in Domitian's Reign. Whereup­on it will follow, that if by the seven Kings are meant all the Roman Emperors, then by the five Kings that were fallen, must be meant those eleven Emperors that had reigned before Domitian; by the one, that then was, must be meant Domitian himself; by the other, Nerva, successour to Do­mitian; and by the last King, who is the Beast that was, and is not, must be meant all the Roman Emperors, to the number at least of one hundred and seventeen. And is not this an admirable Exposition, which in the same breath as it were, makes seven to signifie one hundred and thirty, and yet five of those seven to signifie but eleven; one to signifie but one; and yet in the very next clause, one to signifie one hundred and seven­teen? If this be to interpret Prophecies I wonder it should ever be thought dif­ficult to interpret them. And if any [Page 113]Man can make sense of this Exposition, let him enjoy it for his pains. Certainly it was for meer shame that Bellarmin went no further in his application of these seven Kings; and if we had not minded more the truth then good man­ners, we had not thus expos'd it to the World.

But I believe the Cardinal has com­mitted a greater errour yet against his own Principles than possibly he might be aware of. For if the seven Kings typified by the seven Heads of the Beast, be set to signifie all the Roman Emperors, and if the present Emperors be of that number, (as he himself would have them) then are the present Roman Emperors typified by some one or other of the Heads. But of the Beast here mentioned, having seven Heads, and ten Horns, it is said that he was full of names of Blasphemy. And Rev. xiii. 1. it is said of the same Beast, that he had upon his Heads (not on any one, but on all of them, for there is none excepted) a name of Blasphemy. And [Page 114]therefore the present Roman Emperors, if they be any of those seven Kings, which are typified by the seven Heads, they also have this name of Blasphemy in common with the rest.

Neither will it here suffice to say, that it is only noted, that the Beast had up­on his Heads a name of Blasphemy, but not that he had the same upon all his Heads; So that it will be true, if any of the Roman Emperors had it. This answer will not serve. For the Chri­stian Emperors have reigned neer five times as long again, as the Heathen Em­perors had done. And therefore there is no likelihood at all that the Spirit should say of the Heads in general, that they had the name of Blasphemy, with­out distinguishing of them, if either he had understood by the seven Heads, the whole Order of the Roman Empe­rours (as Bellarmin reckons them,) or if the present Emperors be not, and have not bin guilty of this Blasphemy in common with the Heathen Empe­rors.

As for what the Cardinal adds con­cerning the ten Horns, or ten Kings, which saith he, shall reign together at the same time, the Angel tells us more precisely that they should reign together with the Beast, or seventh and last Head. But Bellarmin having not thought fit to tell us which of the Roman Empe­rors are this Beast, or seventh and last Head: he does not say as the Angel does, that the ten Horns should reign to­gether with the Beast, but only that they should reign together at one time. And thus again he has very pitifully shuffled in the most meterial point of this Pro­phesie. And this he has done, lest be­cause he has expounded the seven Kings, to be all the Roman Emperors, we should suspect the present Roman Emperors to be that Antichristan Beast, whom the Angel calls the eighth and last of those Kings; for if six of them were come in St. John's time, and the other should con­tinue but a little while; the eighth and last, who is the Antichristian Beast, must needs be come by this, or he is never to [Page 116]be look't for. Since therefore by the se­ven Kings are meant all the Roman Em­perors, and Domitian must be the sixth; Nerva must be the other, who was to continue but a short time; and all the Emperors succeeding Nerva, and by consequence the new Roman Empe­rors, the Popes Creatures and Disci­ples, must be the Antichristian Beast, or the eighth and last of those Kings.

As for what he adds, concerning the ten Horns, that they should not be Ro­man Kings, because they should hate the Whore, (i.e. the City of Rome) and make her desolate: it is as unintelligible as the rest. For, does he mean that they shall not be Kings in Rome? Who ever said it? Or does he mean, that they should not possess each one his portion of the Roman Empire? Himself confesseth it Or lastly does he mean, that none o [...] them should be, or should be called a Ro­man King? How does he prove it? He saies, they shall not be Roman Kings, be­cause they shall hate the Whore, (i.e. the City of Rome) and make her desolate. But [Page 117]this they may do, though any one, or all of them should be, or (as Bellarmin himself expresses it) should be called Ro­man Kings, when once they come to be enlightened, and to perceive how that adulterous City hath poisoned, and infected, and besotted them with her a­bominable Cup of Spiritual Fornication.

As for what he further adds concern­ing these ten Kings, proving that they should not be Roman Kings, because they shall so divide the Roman Em­pire among them, as utterly to destroy it: which he gathers from what is said of them Rev. 17.16. These shall hate the Whore, and make her desolate: it is to be observed, that these ten Kings were not to bring this desolation upon that who­rish City, till after that they had given their power unto the Beast, (who was to be the last Head or King in that City) and had made war with the Lamb, & the Lamb had overcome them. For till this, 'tis said, that God should put into their minds to fulfil his will, and to agree, and give their Kingdom to the Antichristian Beast; [Page 118]until by their warring with the Lamb, and being overcome by him, the words of God should be fulfilled, ver. 17. for so it had bin foretold of them, at v. 13. that they should have one mind, and should give their power and strength unto the Beast; that they should make War with the Lamb, and that the Lamb should over­come them. And being thus worsted by the Lamb, when they should come to see their Errour, they should hate the Whorish City, the Metropolis of the Beast, that had seduc'd them, and in revenge of her impiety, should make her desolate, and naked, and should eat her flesh, and burn her with Fire. These ten Kings therefore might be Roman Kings for all their laying of that City deso­late: because they should not do it, till after they had spy'd their Errour in confederating with her.

But lastly, If these ten Kings shall so divide the Roman Empire among them as utterly to destroy it; how can it then be said, that they should give their Power and Strength, and Kingdom to the [Page 119]Roman Emperors? For if by the seven Heads or Kings be meant (as Bellarmin tells us) all the Roman Emperors; then must the seventh of those Kings be some, or one at least, of the Roman Em­perors. But it is manifest from, ver. 11. that the seventh of those Heads or Kings, is the Beast that was, and is not; to whom, it is said in the next verse but one, that the ten Kings should give their Power and Strength, (nay, and their Kingdom also, as is said a little af­ter.) If then these ten Kings shall give their Power, and Strength, and King­dom, to the Roman Emperors; how shall they so divide the Roman Empire among themselves, as utterly to destroy it? And thus much of the Cardinal's Exposition, which indeed is utterly mis­becoming the Judgment of so great a Disputant: but we must pardon this, and many other such-like failings, to the weakness of his Cause. For certainly it cannot be ascribed to any other thing, that Bellarmin, a Man so learned, so ripe of Judgment, quick of Wit, and skilful [Page 120]in the Art that he profest, should be so utterly puzled and confounded in this Argument above all others (though in others also not a little) even to the gros­sest and most palpable effects of Dotage and Stupidity.

CHAP. III. The Opinion of H. Grotius and Dr. Ham­mond, touching the sense of the Angel's Words, considered, and rejected.

HAving thus acquitted my self of Bellarmin's Exposition of this pas­sage, who may well be thought our greatest Adversary in this Argument; I cannot pretermit (tho I would feign have pretermitted it) that Exposition which Hugo Grotius, and after him the learned Dr. Hammond, (who hath ta­ken the pains to perfect and digest the Posthumous and imperfect Notions of the former) have offered in their Com­ments on the Revelation: to the exami­nation [Page 121]of which their Exposition, I am the more obliged, because it is not on­ly contrary to that which I have hither­to asserted, but also the Authors and Propugners of it are Men of great e­steem in the Reformed Churches, who cannot reasonably be thought to have invented, and asserted it in favour of the Church of Rome, but only for the evidence of the truth, which they con­ceiv'd it carrys with it.

This Reverend Author then, in his Premonition to the Revelation, and in his Paraphrase and Annotations upon the xviith Chapter of that Book, con­fessing the great City, situate upon se­ven Mountains, to be Rome, does thus expound the seven Heads, which the Angel interprets to be seven Kings; These seven Kings, saies he, are eight Roman Emperors, namely, Claudius, Nero, Galba, Otho, Vitellius, Vespasian, Titus and Domitian. The five that were faln when this Vision was inter­preted, were Claudius, Nero, Galba, O­tho, and Vitellius. The one which was [Page 122]then reigning, was Vespasian; the other, not then come, who should continue but a little while, was Titus; and the Beast that was, and is not, who, as the Angel tells us, is the eighth King, and is of the seven, &c. was Domitian. The ten Horns or Kings, who, saies the An­gel, have received no Kingdom as yet, but receive Power as Kings one hour with the Beast, were (saies Dr. Hammond) ten Kings of the Barbarous Nations bor­dering upon the Roman Empire, viz. Goths, Vandals, &c.

But against this way of Explicating this Prophecy, there are so many and so great Reasons, that I know not where to begin, or where to make an end with them. For,

First, It is a notable prejudice against this Exposition, that this Prophecy, so punctually interpreted by the Angel, as is no other Vision in the Revelation, and having bin fulfilled in Domitian's Reign, that is, about one Thousand and six hundred years ago, should never yet have bin interpreted of Domitia [...] [Page 123]till this present age; for it is evident, that Hugo Grotius was the first disco­verer of it.

But what then is become of that known Maxim in these cases, viz. Iren. Lib. 4. Cap. 43. That Prophesies, before they come to be ful­fil'd, are difficult and obscure, but af­terwards they come to be familiar and intelligible? And if this Prophesie so interpreted by the Angel, has not bin understood in sixteen hundred years, that it has bin fulfilled; how can we think that any other Vision not inter­preted hath bin understood? But Dr. Hammond speaks in general of the Book of the Revelation, that it was written for the comfort of the Christians of those times, while they were daily ex­ercised with Persecutions. But alas! what comfort from such Prophesies, and particularly from this Vision we are now treating of, if none of those that were concerned in them, could attain their meaning? I suppose it therefore ablolutely necessary for the credit of [Page 124]this Exposition, that it be shewn, that in those early days of Christianity, the Church of God, which was so nearly concern'd in this Prophesie, did under­stand it as the Doctor has explain'd it. For else indeed 'twere a great disparage­ment to the Prophesie it self, if having bin fulfill'd these sixteen hundred years, although it be so punctually interpre­ted by the Angel, yet all that while the Church could never understand it. But

2. If we should let this worthy Au­thor have his way, yet when all is done, he makes so cold, so flat a story of this greatest and most noble Prophe­cy of all the Revelation, as it seems to be by that ceremonious entrance, apt to raise ones expectation, which is prefixed to it at the beginning of the Chapter: by that magnificent description which is made of the Vision it self, in the follow­ing Verses: and by that Divine Inter­pretation which the Angel has subjoin­ed to it: that I know not how his ap­plication of it to Domitian should (I say [Page 125]not pass for current, but even) admit of an Excuse.

For what think we is the main thing that he affirms to have bin represented to St. John in this Vision? Nothing but Rome in great Pomp and Splendor, under that Heathen Persecuting Empe­ror Domitian, whom he calls the Beast, wonderfully addicted to Idolatry, and drunken with the Blood of the Saints, and of the Martyrs of Jesus. And might not any Man of prudent foresight have seen as much without a Vision, living at that time, wherein he supposes this Prophe­cy to have bin written by St. John, to wit, after that Domitian had given an experiment of his temper, while he ad­ministred the Government for his Fa­ther Vespasian, who was then leading an Army into Judea: might not any one in such Circumstances as these have ve­ry probably conjectured, that Domiti­an would have his turn again after his Father's, and his elder Brother's Death, and that he would then shew himself what he had bin before, an enemy to the Christian Faith.

As for the ten Horns that were to receive Power as Kings one hour with the Beast Domitian; he complains that he cannot make that out for want of Histories to inform him in these Parti­culars. What was it then St. John was carried into the Wilderness for to see? The Heathen Roman Beast arayed in Scarlet? He was so before. Or that great Ctty deck'd with Jewels, and no­torious for her Idols? When was she otherwise? Or drunken with the Blood of Saints? She had bin so in Nero's time but just before. Or went he thither to behold Domitian coming to the Throne, and Persecuting Christians? Yet all this while here is no great matter of ad­miration, that Domitian, an Heathen Man, and a Son of the Emperor that then reigned, should come at last to that Dignity, and persecute the Christi­an Faith. But the Angel tells us, ver. 8. that they that dwell upon the Earth should wonder, (whose names were not written in the Book of life, &c.) when they behold the Beast that was, and is not, and yet is: [Page 127]that is, according to the Doctor's Ex­position, it should be matter of great astonishment to all that were not Chri­stians, when they beheld Domiti­an, who was in Power at Rome, while his Father went into Judea; and is not now, his Father having reassum'd it to himself, and yet is a private person. This therefore being every way so lame and short-sighted a business, as it is thus made out, we cannot in any reason think it to be the meaning of this glori­ous Vision, here presented to our Apo­stolical Prophet by the Ministery of an Angel. But,

3. As these Authors have ordered the matter, the Angel's Interpretation is very insignificant; because he has not noted the precise time, when this Visi­on was interpreted: for if the seven Kings be so many single Emperors, to what purpose is it to tell us, Five are faln, one is, and the other is not yet come, &c. without assuring us which of them is that one, of whom the Angel tells us, that he is? For it is most certain, that [Page 128]if this Vision were not interpreted in Vespasian's Reign, of whom they inter­pret these words of the Angel, One is, meaning that Vespasian then reigned, when this Vision was interpreted: there cannot be a word of truth, no, nor of common sense in all their Exposition. For then it cannot be said of the five that were faln, that they were Claudius, Nero, Galba, Otho, and Vitellius; of the one, that is, that he was Vespasian; or that Titus was the other, not then come, &c. Nay, if this Vision were not inter­preted not only in Vespasian's Reign, but in that very point of it which hapned after his return from Judea, and a re­assumption of the Government from his Son Domitian to himself: it cannot be said of Domitian, as they distinguish of him very subtilly, that he was an Em­peror, and is not now an Emperor, and yet is a private person. Since there­fore the knowledge of the precise time, when this Vision was interpreted, is so necessary to the certain understanding of it, according to their way of explica­ting [Page 129]it; and yet the Angel amongst ma­ny other particularities, has utterly omit­ted this so necessary a business here, and so usual in other Prophecies, where per­haps it is not altogether so necessary: we cannot but think that there is a greater latitude of time to be allowed in the explication of this Prophecie, and must be forced to reject this Expositi­on as a reproach to the Angel's interpre­tation.

But hold a little, it may be the Do­ctor can assure us that this Vison was interpreted by the Angel, at that very point of Vespasian's Reign, which makes for his purpose, and which we have al­ready noted. But there is no such mat­ter. For in his Premonition to the Re­velation he is very solicitous about this very circumstance of the time, and can find but two Opinions of the Ancients (the only competent Witnesses in this affair) concerning it; and both of them equally inconsistent with this Exposi­tion. The one is that of Ireneus, who affirms St. John to have prophesied to­wards [Page 130]the end of Domitian's Reign. And if so, it could not then be said of Domi­tian, that he was Emperour, and is not Emperor. For if this Vision were inter­preted in Domitian's Reign, then must Domitian be the one that is; Nerva the other not yet come; Trajan the Beast that was, and is not, &c. and Galba, Otho, Vitellius, Vespasian, and Titus, the five that are faln.

But he has a prety fetch for this: for he tells us, That by the end of Domi­tian's Reign, may be meant the end of his former Reign while he reigned for his Father Vespasian. But besides that this reflects upon the credit of Ireneus, who makes no such distinction, and therefore should in all reason be under­stood of Domitian's Reign, while he reigned for himself: yet for once let this be granted, and let us see what can be made of it for the advantage of this Exposition. For thus also Domiti­an cannot be the Beast, which was Em­peror, and is not Emperor; but he must be the one that is; Vespasian (after his [Page 131]return) the other, not yet come, (al­though 'tis certain that Vespasian must needs have bin come to the Imperial Dignity before he could depute Domi­tian in his stead) and Titus must be the Beast that was, and is not, &c. And thus the Exposition cannot stand if there be any truth in the Testimony of Irenaeus, who affirms St. John to have prophesi­ed toward the end of Domitian's Reign; whether we understand it of his former Reign for Vespasian, or of his latter for himself.

Although I cannot forbear to give the Reader notice that we have done this Exposition no small favour, when we allow Domitian's Reign simply and absolutely so called, to be interpreted of that Reign which he administred as Vespasian's Deputy, and not rather of that other while he reigned for himself. To which we may add that Domitian's Deputative authority was so short, that the beginning and the end of it are hardly distinguishable, as to this matter of St. John's Prophesying. For Vespasi­an [Page 132]leaving his Son Titus to besiege Je­rusalem, returned from his Expedition to Rome again in the first Year of his Reign. Neither is there any Author, that affirmeth St. John to have bin banished into the Isle of Patmos (where he received his Revelation, as he him­self testifieth) at this time, or near it.

The Doctor therefore would feign take Sanctuary in the Testimony of Epiphanius, who affirms St. John to have bin banished into Patmos by the Em­peror Claudius, and to have returned from his banishment in the Reign of the same Emperor. And he makes so much of this Testimony, that he endeavour to confirm it, and to disparage the con­trary Testimony of Ireneus, by no les [...] than four Arguments. I will not here stand to examin his Arguments, but for once let us suppose them to be una [...] ­swerable. If then St. John receiv'd be Revelation in the Reign of Claudin [...] how comes the Angel to say, That sw [...] of the seven Kings were then faln? O [...] rather, How come these Authors [...] [Page 133]expound them of Claudius, Nero, Gal­la, Otho, and Vitellius, none of which were then faln, and four of them not yet come? How also could Vespasian be the one, that then reigned? Or Domi­tian be the Beast, that was Emperor, and is not Emperor? Nothing you see hits right, according to the Testimony of Epiphanius, and yet the Doctor had much rather his Testimony should be credited, than that of Ireneus, who af­firms St. John, to have prophesied to­wards the end of Domitian's Reign. Because, although both their Testimo­nies be very inconsistent with his Hy­pothesis, yet he had rather make St. John, to have prophesied of a thing to come, as it was in the Reign of Claudi­us, than of a thing past, or present, as it must needs have bin, according to his Exposition, towards the end of Domi­tian's Reign. For he makes the main of this Prophecy to have bin fulfilled in Domitian.

But then, how does he salve up those great Absurdities, which we have shewn [Page 134]to follow upon supposal of the truth of Ephiphanius's Testimony? Why thus; If St. John receiv'd his Vision in the Reign of Claudius, we may very well suppose him to have committed it to writing in the Reign of Vespasian, after his return from Judea. So that although he re­ceiv'd the Vision before any of the Kings were faln, yet he wrote it not till the sixth of them was come. The Doctor brings no Proof of this, but such a thing he supposes possible: and if it be but possible, he will have it current.

But this which he here supposes in his Premonition, viz. That St. John re­ceiv'd his Visions in one Emperour's Reign, and committed them to writing in another's; he seems to have forgot­ten by that time he was arriv'd at the Exposition of the tenth Chapter of the Revelation. For there at ver. 4. we have these words of St. John, And when the seven Thunders had uttered their voices, I was about to write, and I heard a voice from Heaven saying unto me, Write them not. Upon which words the Doctor thus [Page 135]paraphraseth: ‘And as I had before written what I had seen and heard, so now I was about to do, &c.’ Whence it appears, even from his own Confessi­on, that St. John as soon as he had seen and heard his Prophecies, committed them to writing. And therefore it is a little vainly suppos'd by him, that St. John receiv'd his Prophecies in one Em­peror's Reign, and committed them to writing in another's.

But, if you please, let us suppose that St. John wrote some Prophecies so soon as he had seen and heard them, but did not so in our present case: or that he wrote them foul, so soon as he had seen and heard them, but did not write them fair afterwards. Now then let us examin upon this supposition how well this explication will agree with those words of the Angel, which we have, Rev. xvii. 8. The Beast which thou sawest, was, and is not; and again, The Beast which was, and is not, and yet is; and again a little after, The seven Heads (saies the Angel) are seven Kings; [Page 136]five are faln; one is; the other is not yet come; and the Beast which was, and is not, he is the eighth, &c. That these are the very words which the Angel spake to St John, is affirmed by St. John, at ver. 7. Let us suppose then that the Angel in­terpreted this Vision towards the end of Domitian's deputative Reign, while he reigned by Ʋespasian's Authority. But how could it then be true of Do­mitian (for of him he understands it) what the Angel saies of the Beast, That he was, and is not, and yet is? for accor­ding to the Doctor's Paraphrase the An­gel's meaning must be this: Domitian was an Emperor, and is not now an Emperor, and yet is a private Person. Which words, supposing them to have been spoken towards the end of Domi­tian's former Reign, can have neither sence, nor truth in them. For if Do­mitian then first reigned, how could he mean of him, that he was an Emperor, and is not an Emperor, and yet is a pri­vate Person. But if the Testimony of Epiphanius be true (which the Doctor [Page 137]most contends for) viz. That St. John prophesied in the Reign of Claudius, who is the first of the eight Kings; how can it be true what St. John recites as the Angel's words, at ver. 10. Five are faln, viz. Claudius, Nero, Galba, Otho, and Vitellius; one is, viz. Vespasian? So that we must be forced to admit either that the Angel did not exactly describe the time, or that St. John has not set down the Angel's words, or lastly, that this exposition of them is not good.

And indeed he saw full well, that with all that he could do, he could not make the Time agree to his Hypothe­sis, for he as good as confesseth it in his Premonition, telling us, That in a mat­ter of some uncertainty he may be mis­taken as to the particularity of Time. But it is evident, that whosoever is mis­taken in this circumstance of the Time, can make no sence at all of the Angel's words, who has so punctually designed the Times, past, present, and to come, throughout his whole Interpretation.

But it were pity to omit (and I had like to have omitted it) that excellent Artifice, which the Doctor useth as his fourth and last Argument, to prove what time this Vision was received in. For in his Premonition he proves that it was receiv'd, or at least committed to writing at such time as he would have it, because it will not else be applicable to those eight Emperors that he ex­pounds it of. So that he takes it for granted, that this Prophecy cannot be otherwise interpreted than of those eight Kings, and therefore must have bin written at a time agreeable. Which Argument, as it is an odd illogical way of reasoning: so it can prove nothing but this, that the Doctor was so fond of this conceit, that nothing could remove him from it.

Certainly therefore he imagined that there was some extraordinary agree­ment of it with all other circumstances of this Prophecy, that he would needs retain it in despite of all the aforementi­oned absurdities we have prov'd it guil­ty [Page 139]of. We therefore come now to en­ter upon a further examination of par­ticulars. And

1. From this Hypothesis the Doctor gives us no good account, why St. John was carried by the Angel into the Wil­derness (as is said Rev. xvii. 3.) to see this Vision of the Woman. He seems to hint a Reason in his Paraphrase upon that verse, viz. That he was carried into the Wilderness, as a fit place to re­present the Desolation that was to be expressed in this Vision. So that it seems this Desolation (as he calls it) was to be expressed in the Vision, and repre­sented by the Wilderness. As if the place whither he was carried in Spirit to see the Vision, were intended for a Type of that which is expressed in the Vision. Now this were an excellent Reason why this Vision was represented in the Wilderness, if it could be proved that the Wilderness (for it is mentioned several times before in this Book) is used as a Type to represent a Desolation by: and why St. John, having had so many [Page 140]mighty Desolations represented to him both before and after this, was never called into the Wilderness to see any of them. Since therefore the Doctor has not thought fit to clear this Point, which yet is necessary for the explicating and confirming this Hypothesis, I can see no reason it should be admitted. For in­deed we have had mention of this Wo­man before, Chap. xii. and also of her flying into the Wilderness. If any Man thinks that, and this, two different Wo­men, he ought to prove it: for I sup­pose a better Reason cannot be given nor desired, why St. John was carried in­to the Wilderness to see the Woman, than because the Woman was fled thither.

2. Upon the Doctor's Hypothesis no good Reason can be given why St. John at the sight of this Woman, is said at v. 6. to have wondered with such great ad­miration. Did he wonder at her Bra­very, or at her Idolatry, or at her En­mity to the Saints? Nothing of these was in those days any strange thing at all. And St. John had seen so many [Page 141]strange things before, without any such expression of his admiration, that we cannot think but that there is some par­ticular reason, why St. John is said to have bin stricken with such wonder and astonishment at this Woman only in the Vision we are treating of. The plain reason therefore is this (which, though it agrees exactly with our Ex­position, as shall hereafter be declared more at large, yet not at all with that which the Doctor gives us) viz. That St. John wondred with great admirati­on to see that Woman, whom before at Chap. xii. he had seen in Heaven cloathed with the Sun, and the Moon under her Feet, and upon her Head a Crown of twelve Stars, persecuted by the Dragon, and despising all worldly things, and resist­ing unto blood for the Testimony of Jesus: to see this Woman, I say now that she is come into the Wilderness, glittering in such secular Pomp, arraied in Purple, bedecked with Jewels, sitting upon a Scarlet-coloured Beast, having se­ven Heads and ten Horns, (the Beast [Page 142]that had persecuted her See Chap. xii. 3. not long before) become a great Idolatress, making all the Kings of the Earth drunken with the Wine of her Fornication, and her self with the blood of Saints, and with the blood of the Martyrs of Jesus. And this so great, and so supprising an alteration of this Woman, as it was the true, so it was a worthy reason of the Prophets admiration and astonishment. But,

3. If we suppose with the Doctor, that the Woman here spoken of is old Heathen Rome, there can no good ac­count be given, why, though she were confessedly a great Idolatress, yet should here be represented as having a golden Cup in her hands full of Abominations, and filthines of her Fornication, where­with (as is said ver. 2.) the Inhabitants of the Earth have bin made drunken. For by this it should seem, that old Heathen Rome was a great promoter of her own Idolatry amongst other Nations. Where­as it is manifest in the Histories of those times, that Heathen Rome did rather re­ceive [Page 143]her Idol-Worship from other Nations, than impose her own upon them, even on those she conquered. For it hath been observed of the an­tient Romans, that at their laying Seige to any City, they made their first at­tempt by solemn invocation of its tute­lar God's, that having these propitious to them, they might obtain the easier Victory. Neither was it ever heard, that ancient Rome intoxicated any other Nation with her Cup, she having found, not made them Idol-Worshippers.

And of this we have a pregnant in­stance in the Jewish People; who being at that time the only People that were not Idolaters, the Romans having con­quered them, did never yet impose their Superstitions on them, but permitted them the free and quiet exercise of their own Religion. And though they went about, in meer despite to Christianity, to make the Christians sacrifice to their Idols; yet this was only an Attempt, and uneffected. So that I know not whe­ther it may truly be affirmed of any Na­tion [Page 144]under Heaven, that Heathen Rome has made them drunken with her For­nication. This therefore the Doctor should have cleared also, if it had bin possible, and given us sufficient convicti­ons of it (and particularly that Rome did so in Domitian's time, whom he makes the Beast she sits upon) or else his Exposition cannot stand, though Rome were otherwise never so addict­ed to Idolatry? But,

4. It doth not well appear from the Analogy of Scripture, and the use of this word [Whore] in Scripture-Pro­phecy, how it can be applied, (as here it is, according to this Exposition) to old Heathen Rome. For she is called at ver. 1. the great Whore that sitteth upon many Waters. But now in Scripture Prophecy, no City, that I can find i [...] ever called a Whore, but only God's own People, when they have faln from his Worship to Idolatry. And of these how often is it said in Scripture tha [...] they were a Whorish People, and tha [...] they had committed Whoredom wi [...] [Page 145]their Neighbour-Nations? But of no other People, no not of Babylon herself, the great Metropolis of Idolatry, we do not find the like expressions, at least we may be confident that it is no usual thing, if it be any where to be found in Scripture.

The Reason is, because God's People are in Covenant with him, and there has a kind of Conjugal Obligation past between them: which when his People break by serving other God's, they act the part of an Adulteress, who violates the Faith she plighted to her Husband. And this also is the reason which the Prophets themselves have given us of this compellation; as you may see, Ezek. xvi. 8. and again Chap. xxiii. 4. Jer. iii. 1. &c. Hos. ii. 2. Jer. iii. 20. And in many other places of holy Scripture. Since then old Heathen Rome had ne­ver bin in Covenant with God, nor reckon'd as his peculiar People, either the holy Spirit of Prophecy is very far departed from his usual phrase, in cal­ling Heathen Rome a Whore, or else the [Page 146]Doctor is very much mistaken in ap­plying of this name to Heathen Rome. And I cannot but observe here also, that he quite forgets his usual method of in­terpreting Scripture-difficulties, in ta­king all he saies for granted, and not so much as offering to clear this point by any single instance how this word is used otherwise.

5. The Doctor is alike wanting to his Cause, in the Exposition of the word King, and that of Beast: which he ought to shew us from like Scripture-instances, to be applicable to single Kings apart from other of the same line and order. But this he could not do, for I have prov'd already from all the instances that we have in Scripture, that in In­terpretations of prophetick Visions, nei­ther of these words is so used. Only a King when he is typified by a single Horn, must signifie a single King, as we have before explain'd it. But besides that this is not applicable to our present case, which speaketh not of any single Horn or King, but of seven Kings to­gether: [Page 147]it had become the Doctor's learning to have shewn us, where-ever any single King is typified by a Beast. But instead of this In his Annot. on Rev. xvii. Edit. ult. he tells us how this word, [...], Beast, is used in Julian's Satyr against the Caesars; who introduces the Empe­rour C. Caligula, under the notion of [...], an evil Beast; and calls Domitian with a peculiar Epithet, to denote his cruelty (such as was prover­bially observ'd in Phalaris) [...], the Sicilian Beast; and again, [...], the bloody Beast, exactly parallel (says the Doctor) to the Scarlet­coloured Beast in this place. But to cite a passage of Julian's Satyr, to shew the meaning of a Prophetick Type, in ho­ly Scripture, is all one as if a Man should go about to expound those words of our Saviour, I am come to send Fire on the Earth, of the natural Element of Fire; because it is so used in Aristotle's Physics. And besides we may observe how well the Doctor has improv'd that Satyr of [Page 148] Julian; for whereas Julian has intro­duced Domitian only as a bloody Beast, the Doctor has so ordered the matter, that he has given him ten Horns too, and if he had quoted another Satyr for the meaning of the Horns, he would have made Domitian such a Monster as no Satyrist ever dream't of. But,

6. The Doctor has given us no good account, why his eight Emperors are typified by no more then seven Heads or Kings. Of this he seems to give us this reason in his Paraphrase upon ver. 11. The Beast (saies the Angel there) which was, and is not, he is the eighth King, and is of the seven: that is, according to the Doctor's Paraphrase, Domitian, who was Emperor, and is not Emperor, he is the eighth, and is the Son of one of the seven, to wit, of Vespasian. But then he should have shewn, 1st, How, these words, [...], can signifie, He is the Son of one of the seven. And, 2dly. Why (upon supposal of this Exposition to be valid) his eight Emperors are not rather typified by six, then by seven [Page 149]Heads. For if Domitian be one of the seven Heads, because he was the Son of one of them: then both Titus and Do­mitian might have bin included in but six Heads, because they were both of them the Sons of the sixth Emperor, Vespasian. Or if the reason, as the Doctor seems to intimate also, why these eight Emperors are represented in the Vision by but seven Heads or Kings, be, because Domitian had reigned for his Father, before he reigned for himself: this seems to be a Reason, why they should rather have bin represented by nine, or ten, than by seven Heads or Kings.

For by this means are made two se­veral Reigns of Vespasian's (one before Domitian's former Reign, as the Doctor calls it, and the other after;) and two more of Domitian's, one for his Father, and the other for himself. And this is the more observable, because the Doctor drives on this Notion so far, as to in­terpret those words of Ireneus [...], towards the end of Domitians Reign, as if it were meant of [Page 150] Domitian's Reign, while he reigned for his Father: Whereby either the Reigns of Vespasian and Domitian must be con­founded; or we must make two seve­ral Reigns of Vespasian's, and two other of Domitian's. And thus we have no good reason given us either way why these eight Emperors are typified by but seven Heads or Kings. But,

7. Why are these eight Heathen Em­perors, singled out from among their fellows, that were both before and after them? And why must we begin to rec­kon them from Claudius, or end them with Domitian? Or what need was there to have represented these eight Emperors in the Vision, when there is nothing purposely said of any of them, but Domitian only? Now the reason of this from our Hypothesis, is very clear: for so the seven Heads or Kings, upon the Roman Beast or Empire, represent­ing its seven several sorts of supream Governments, five whereof were faln in St. John's time, &c. will serve for a most incomparable and exact distinction of [Page 151]the Roman Kingdom from all other Kingdoms in the World. And why is any Beast particularly described, as this is here said to have had seven Heads and ten Horns, but to distinguish it from other Beasts? and further, since, (as hath bin shewed) none of these Heads is concerned in this Prophecy, but the last: what can the mention of the six others signifie, but only to define this Beast, and to distinguish him from other Kingdoms? But nothing of this is ap­plicable to the Doctor's Exposition. Only he seems to give this reason in his Paraphrase, why we should begin to reckon the eight Kings from Claudius, because he was the first of the Roman Emperors that had to do with Christi­ans. But had Tiberius then nothing to do with Christians, in whose Reign our Saviour Christ himself was put to Death? Or was Domitian the last Ro­man Emperor that had to do with Christians? But of this enough.

And now although the Doctor seems to me to have done the part of a very [Page 152]indifferent Expositor hitherto; yet, if there were no other Reason to reject his Exposition, but for the many incon­sistances he has heaped together in his Exposition of the Mystery of the ten Horns, which now come to be consider­ed, it could not possibly be admitted.

For, 1. He expounds these ten Horns of the Roman Empire, to be ten Kings of ten Barbarous Nations, which bor­dered upon the Roman Empire. But it is manifest from all the Prophetick interpretations of holy Scripture, where this type is used, that it never signifies any neighbouring Kingdom, but when a Beast or Kingdom is represented with Horns, they alwayes signifie that King­dom to be divided into so many smaller Kingdoms as the Beast had Horns. And all Men must needs acknowledge the truth of this assertion, who understand any thing of the Idiom of Prophetick Language.

2. It is said of these ten Horns at ver. 12. That they are ten Kings, which have receiv'd no Kingdom as yet, but re­ceive [Page 153]power as Kings one hour with the Beast. The plain meaning of which Words is this: That although the Roman Empire be not yet divided into these ten Horns or smaller Kingdoms, yet when the Beast appears, these Horns shall rise together with him. And since by this Beast the Doctor understands Do­mitian, his Exposition cannot possibly be true, unless the Roman Empire came to be divided into these ten Horns or smaller Kingdoms in Domitian's time. But because he was not able to give us any proof or likelihood of this, see how he wrests the meaning of that verse next before quoted, to force it to com­ply with his Hypothesis. The ten Horns are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast; that is, as he ex­pounds it, They have receiv'd no King­dom as yet within the Roman Empire, but comply for a short time with the Roman Power.

The Angel tells us, That these ten Horns receive Power as Kings one hour [Page 154]with the Beast. Which words the Do­ctor thus expounds, They comply, says he, for a short time with the Roman power. He had told us all along before, that this Beast was Domitian: But now he calls it the Roman Power. And to receive Power as Kings, he interprets to be [...] complying with the Roman Power. So that it seems, to comply with the Roman Power, is to receive Power as Kings. And there­fore not only these ten Horns here spo­ken of, but also all the Subjects of the Roman Empire, and all Nations that were conquered by them, may equally be said to have received Power as Kings, by their complying with the Rom [...] Power: So great a Dignity it was, it be subdued to the Roman Yoak. But,

3. It is further said of those to Horns, That they have one mind, an [...] should give their Power and Strength [...] the Beast, ver. 13. That they should agre [...] and give their Kingdom unto the Be [...] ver. 17. Now therefore let us hear how those ten Kings of the Barbarous Nati­ons, whom the Doctor makes to be the [...] [Page 155]ten Horns, did give their Strength and Power, and Kingdom to Domitian. Of any Strength, or Power, or Kingdom that they gave him, he mentions not a word, but only tells us, That they per­secuted Christians in their Territories, as the Emperor did. So that to Persecute Christians as the Emperor did, was to give their Power, and Strength, and King­dom to him. And now any one would expect, that the Doctor having taken so vast a latitude of interpreting these Words, had bin able to make it out exceeding manifestly, That these ten Kings did persecute Christians, as Do­mitian did. But if any Man will take the pains to consult his Annotations upon this Chapter, he shall find him hunting over all the Histories of those times, but yet not able to produce any the least proof or evidence of this mat­ter. So he concludes at last, That there had not bin any authoritative Persecu­tion of Christians in those Barbarous Kingdoms, till about the eighteenth year of the Reign of Dioclesian; that is, [Page 156]about 200 years after Domitian's time, but, saies he, tis like there was in Diocle­sian's Reign; although for want of Hi­stories recording the particular passages of those times, he complains he could not make it evident. But if he could, what would it signifie? For he should have proved that they persecuted Chri­stians, not in Dioclesian's Reign, but in Domitian's, whom he makes the Beast, to whom these ten Kings should give their Power, and Strength, and Kingdom.

4. The Doctor gives us a lame ac­count of what is said concerning these ten Horns, at ver. 17. That God had p [...] in their Hearts to fulfil his Will, and to agree and give their Kingdom to the Beast, until the words of God shall be fulfilled. For instead of proving this Argument of theirs to give their Kingdom to Do­mitian, See the Doctor's Annot. upon that place. he only proves the strang­ness of God's Judg­ment in destroying the City of Rome, and the immediate hand of God in it But of Alaricus's (by whose Arms the [Page 157]City of Rome was spoiled) or of the other nine Horns agreeing to give their Kingdom to Domitian (which only the verse he comments on, doth mention) he is utterly silent. And indeed he might well be so; For Alaricus, nor any other King of his time, was hardly born within two hundred and fifty years after Domitian's Death.

Lastly, We shall dismiss the Doctor's Exposition, with this one Observation more, viz. That whereas it is said of these ten Horns at ver. 16. That they should hate the Whore, and make her deso­late, &c. The Doctor tells us this was done when the Barbarous Nations sack­ed Rome. But we must observe that Rome at that time, if ever, was a Chri­stian City, and governed by a Christian Emperor. So that, what he should have proved to have bin don to Heathen Rome, whom he makes the Whore, (and that by right in Domitian's time too; for Rome is concerned no further in this Vision, than as sitting upon the Beast,) he proves to have bin done more than [Page 158]three hundred years after, when as Ido­latry had bin destroyed in Rome, and she was now become a Christian City. But he seems to give some Reason of this Exposition, viz. That there were yet remaining several Monuments of I­dolatry; that even the Christians them­selves were very much addicted to car­nal Lusts, and that there were many Heathens in her at that time, whom chiefly that Calamity befel. But so there were also many Monuments of Christi­anity in Heathen Rome, and multitudes of Saints and pious Christians. So that either Rome Heathen was no Whore, who had so many excellent Christians; or else Rome Christian was no Whore, though possibly she had many Heathens in her. And let the Reader take his choice; though still we should grant, that Christian Rome when she was thus infested by the barbarous Nations, was the Whore here spoken of: yet were the Miseries which they brought upon her, too light for the accomplishment of the Desolations of this Prophecy. For it is [Page 159]here said of the ten Horns, that they should hate the Whore, and make her desolate and naked, and should eat her flesh, and burn her with Fire.

Upon which destruction of this great City Babylon the Spirit descants both more plainly, and more fully, Chap. xviii. 8. telling us, That her Plagues shall come in one day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire, &c. And again at ver. 14. The fruits that thy Soul lusted after, are de­parted from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. With many other expressions to like purpose, which cannot otherwise be interpreted, but of the utter ruin and destruction of that City, and conse­quently cannot have bin accomplished in that cursory pillage of it by Alaricus, who burnt some part indeed, and made some havock of the rest, but lest it in a very little time, and did no great, nor lasting mischief to it.

And thus much of that Exposition, [Page 160]which interprets the seven Kings of so many single Kings, and makes the Beast to be Domitian, and the Woman to be Heathen Rome.

CHAP. IV. The Conclusion of the first part, with a summary recapitulation of the Argu­ments before used; together with some occasional Observations tending to the clearing of the Prophecy.

TO conclude. I suppose that it will not be denied by any, but that by the seven Heads or Kings are meant, either seven single Kings, with H. Gro­tius; or an uncertain number of them, with Bellarmin; or lastly, seven several Orders and successions of supream Go­vernors, according as hath bin before ex­plained. Since therefore they cannot be understood either of seven single Kings or of an uncertain number of them: they must be interpreted of seven seve­ral [Page 161]Orders or Successions of Supream Governors, which can be no other, than those already named, viz. Kings, Consuls, Decemvirs, Tribunes, Dictators, Heathen Emperors, and Popes. The Chri­stian Emperors, being that other King, not come in St. John's time, (neither any Head of the Blasphemous Beast) who when he came, was to continue but a short time, in respect either of the preceding, or succeeding King, that is, either of the Heathen Emperors that went before them, or the Popes that followed them.

And thus we have clearly shewn, that all the Marks and Characters of the Beast, which St. John saw the Woman sitting on, (according as the Angel has explained them) are most truly, genu­inely, properly, and reasonably, without any the least constraint or violence, ap­plicable to the Roman Bishops, from that time wherein the seventh King, the Roman Christian Emperors, came to be destroyed, and the Empire to be divided into ten Horns or smaller Kingdoms. [Page 162]It must therefore follow of necessity, that the Popes are that Beast under whose conduct, those Horns were to make War with the Lamb, and the Lamb to overcome them: and that the Woman, or City of Rome, sitting upon the Beast under this seventh Head or King, is that great Whore which St. John saw ver. 4, 5, 6. arraied in Purple, and Scar­let colour, and decked with Gold and Pre­cious Stone, and Pearls, having a Golden Cup in her hand, full of abominations and filthiness of her Fornication. And upon her Forehead a Name written, MYSTE­RY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. And whom he saw also drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus.

And now, I hope, it will not be ex­pected from me, that I should prove by any other Arguments not contained in this Prophecy, That the Kings have, by the procurement and instigation of the Popes, from time to time, made War [Page 163]against the Lamb, Christ Jesus; or that the City of Rome under the Govern­ment of the Popes (since they came to be the last Head or King of the Roman Empire) hath bin the Metropolis of Spi­ritual Fornication or Idolatry, making the Inhabitants of the Earth drunk with the golden Cup of her abominable Super­stitions, and her self with the Blood of the Saints, and with the Blood of the Martyrs of Jesus; that is, of such as for the Go­spel's sake have dar'd at any time to re­prove and censure her Impieties. No; this was none of my design, but it has bin abundantly perform'd already by all those famous Writers, who from the first appearance of the Romish Superstitions, have opposed themselves against them. And it is manifest to all the World how little favour they have had from Rome, who have at any time bin so hardy as to censure her Religion, and condemn it as Idolatrous.

My business therefore was only this; To search out who this Woman was, and who the Beast that carrieth her, accord­ing [Page 164]as the Angel has describ'd them in his Interpretation of the Vision, promi­sing St. John at ver. 7. that he would tell him the Mystery of the Woman, and of the Beast that carrieth her, which hath the seven Heads and ten Horns. Where­by, I suppose, is meant, that he would give such a description of them, as should sufficiently distinguish them from all o­ther Beasts and Women in the World. So that what-ever Woman, and what­ever Beast can be proved to have all those Marks and Characters appertain­ing to them, whereby the Angel here describes the Woman and the Beast we speak of, must needs be that Woman and that Beast which St. John saw in such unhappy and amazing circumstances as were represented to him in the Vision.

And whereas the Angel tells us at ver. 14. concerning the ten Horns, That they should make War with the Lamb, and that the Lamb should overcome them; and afterwards, That they should hate the Whore, and make her desolate, &c. If we have plainly shewed from all the Cir­cumstances [Page 165]whereby the Angel has de­scribed these Horns, that such and such Kings and Kingdoms are designed by them; it must follow of necessity, upon supposition of the truth of the Prophe­cy, That such and such Kings and King­doms should make War with the Lamb, and that the Lamb should overcome them; and that they should hate the Whore, and make her desolate, &c.

As if any Man pretending to the Spi­rit of Prophecy, should foretel, That the next Emperour of the Turks, who shall be called by the name of Bajazet, and shall have his Residence at Constan­tinople, shall be a Christian: if hereafter it shall be evidently demonstrated, that such an Emperour is really and truly that next Emperour of the Turks, that is called by the name of Bajazet, and that he has his Residence at Constantinople, either this Prophecy must be false, or else that Emperour must be a Christian. So, in our present case, The Angel tells us that these ten Kings, whom he had before described, shall make War with [Page 166]the Lamb, &c. If therefore any Man can plainly shew that all the Marks and Characters whereby the Angel has de­fined them, do really and truly apper­tain to such and such Kings; it must likewise follow of necessity either that the Prophecy must be false, or that these Kings, to whom these Marks and Cha­racters do belong, shall war against the Lamb.

And this was all I intended to demon­strate, namely, Who this Woman, this Beast, and these Horns or Kings should be, of whom such horrid things are spo­ken by the Angel, and represented in the Vision to St. John. And if any Man can give a better account of them, no doubt he will perform an acceptable piece of service to the Church of Christ.

But though it be not my business to prove the Roman Church guilty of Ido­latry, and consequently the Opposers of it, Saints (in the sence of this Pro­phecy) by any Arguments not contain'd in the Prophecy it self; yet notwith­standing, to make the proof of it more [Page 167]easie, (so far as is requisit to the verifi­cation of this Prophecy) and to put the matter almost out of question, I shall add an Observation, which, it may be, has not bin so generally taken notice of; viz. That the Name of her Idolatry is not said to have bin written in the Wo­man's Heart, where none but God can see it, but in her Forehead, visible and conspicuous to the Eye of Man. Where­fore we have nothing more to prove against the Church of Rome for the ve­rification of this Prophecy, but that her outward act of Worship is Idolatrous. Wherefore we only say, (and I think they cannot easily deny it) that they bow, they kiss, they burn Incense, they kneel before their Images, and in that posture of address, they say their Pray­ers with their Eyes upon their Images, which to the Eye of the Beholder looks as if they said their Prayers to them. Wherefore as to the outward act, they worship them by these addresses. Nay, they confess they do so; nay, they pro­claim it, they enact it as a Law, they [Page 168]curse and persecute the opposers of this Worship.

But they add, They worship them with a relative Worship, that is, they in­tend the worship of their Images to their Prototypes. But whether they do this or no, God only knows. Yet still this Name is written in their Foreheads, That they are Idolaters. They pray to Saints, to Angels, and especially to the Virgin Mary, as frequently, as devoutly to ap­pearance, with the same postures of Ad­dress, and with like forms of Prayer, as they do to God. And here they say a­gain, they worship them with a relative Worship, not as Gods, but as the Friends of God. And we answer them again in like manner as before, that still this name is written in their Foreheads, That they are Idolaters. So that for all their rela­tive Worship, and their good Intention, this Prophecy of a Name written in the Woman's Forehead, (Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth) may be verified in them. For certainly in ap­pearance [Page 169]they are as great Idolaters, and promoters of it, as was ever Babylon her self.

Now therefore I shall draw up my Arguments from what I have, as I con­ceive sufficiently demonstrated, in this Form that here followeth:

The Woman which St. John saw in this Vision, sitting upon the Beast, was to be the Mother of Spiritual Fornica­tion or Idolatry, and drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus.

But the City of Rome having the So­veraignty of the Roman Empire under the Government of her Bishops, from such time as that Empire came to be divided into ten Kingdoms, is the Wo­man which St. John saw in this Vision sitting upon the Beast.

Therefore the City of Rome from that time forward was to be the Mother of Spiritual Fornication, or Idolatry, and drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus.

Again,

The Beast which St. John saw the Woman sitting on is the seventh and last Head of the Blasphemous Roman Em­pire.

But the Bishops of Rome, from such time as that Empire came to be divided into ten Kingdoms, are the seventh and last Head of the Blasphemous Roman Empire.

Therefore, the Bishops of Rome from that time forward, are the Beast which St. John saw the Woman sitting on.

Lastly,

The ten Horns which St. John saw upon this Beast, were to make War with the Lamb, and the Lamb to overcome them, and they afterwards to hate the Whore, and make her desolate, &c.

But those ten Kings (with their Suc­cessors) who have bin already shewn to have shared the Roman Empire a­mongst them about the Year 456, are the ten Horns which St. John saw upon this Beast.

Therefore those ten Kings (with their Successors) were to make War with the Lamb, and the Lamb to overcome them, and they afterwards to hate the Whore, and make her desolate, &c.

I had almost forgot the Interpretati­on which the Angel gives us of the Wa­ters upon which St. John saw the Whore sitting, ver. 1. These Waters (saith the Angel, ver. 15.) are Peoples, and Mul­titudes, and Nations, and Tongues; But the meaning of this is both very obvi­ous, and as applicable to the City of Rome under the Headship and Supre­macy of her Bishops, as at any other time. For hereby is only signified, that she should then enjoy a kind of Catho­lick or Universal Headship, not over any one People, Multitude, Tongue, or Nation, but over very many of them,

Only here it may not be amiss to ob­serve the Scheme and Constitution of the Vision. For the Roman Empire is here represented to St. John by a Wo­man situate upon seven Heads or Moun­tains, (as upon an Island) with the Na­tions [Page 172]subject to her Jurisdiction, circum­fus'd like Waters round about her. By which the two constitutive parts of the Roman World, like those of this where­in we live, are Earth and Water: the Woman dwelling on the one, and her subjects on the other. Which Obser­vation will be of great use to us here­after, in the explicating of the xiith and xiiith Chapters, where I must remind the Reader of it.

And now as I have very studiously inquired into the meaning of this My­stery: So I hope it will not give offence to any Man, that I have thus plainly o­pened to the World, what hath bin the result of my enquiry. However I a [...] well satisfied within my own self, that I have done it with an upright Consci­ence, not out of a desire of Contention, and to aggravate the Differences be­tween Ʋs and Rome, which are b [...] too irreconcilable already; but of pro­moting the Glory of God, and the Sal­vation of Men's Souls. For I confessi [...] have taken but little pleasure in this dis­quisition, [Page 173]save only that of finding out the Truth, (as I suppose) and of im­parting it to others.

And yet, if after all my Labour, it shall be evidently proved that I have erred in the main of my Design, and Bellarmin's or Hugo Grotius's Exposition clearly vindicated, or some other offe­red that might serve Rome's turn as well, and that confirmed and demonstrated from the undoubted Characters of the Angel's Interpretation and the genuine signification of the Prophetick Types which are made use of in the Vision, ac­cording as they are constantly, or most usually observ'd to signifie in other Pro­phecies, and especially in Prophetick Visions and Interpretations like this that we are speaking of: I should be so far from repining at my misadventure, or from envying that Man the glory of his great Performance, that I should ra­ther further it with all my might, and from my very heart rejoice in that so welcome News, and acceptable piece of service to the Church of God.

And yet, notwithstanding that we have proved the Bishops of Rome from about the Year 456, to be the last of the seven Heads or Kings of Rome, and of the Roman Empire, and, by conse­quence, to be the Antichristian Beast de­scribed in this Vision; as also those ten Kings, with their Successors, who at that time shared the Roman Empire be­tween them, and became one Kingdom (as it were) again, under the Headship and Supremacy of the Popes, to be the Kings that were to make War with the Lamb; and the City of Rome from that same time to be the Woman here descri­bed as the most abominable City in the World for her Idolatry, and her per­secuting of the Saints: We must not therefore rashly hence conclude, that there was never any Christian Bishop of Rome from that time forward, or Chri­stian King in all the Roman Empire, or that the City of Rome her self hath bin alike polluted with Idolatry all along, and no Salvation to be had in her Com­munion.

No, it is enough for the fulfilling of this Prophecy (and we need not make it worse) that her Impieties arrived to the height they now are at, and have bin at these many years, insensibly and by slow degrees; and that it has bin the main design of those ten Kings, with their Successors, to advance the Roman Bishops, together with their Interests and Idolatries, and to assist them with their power and strength against what­ever stood in opposition to them. For as a wicked person may have some com­mendable qualities, which sometimes may exert themselves in Christian works, and yet the person be exceeding vici­ous, as to his habitual course and con­versation: so doubtless there has bin much good in Rome, before she made her wound incurable; and many inter­vals of eminent Christians (for ought I know) among her Bishops, and among those Kings and their Successors that confederated with them. According as we may observe in those three Warn­ings which we find given to them Rev. [Page 176]xiv. The first was only, That they should fear God, and worship him, &c. Exhort­ing them to keep themselves from Idols, and to worship God only, ver. 7. The next was a denunciation of the great­ness of the Fall of Babylon, in not only committing, but propagating her Idola­tries, ver. 8. But the last was more se­vere yet, at ver. 9. That if any man wor­shipped the Beast, and his Image, and re­ceived his mark in his forehead, or in his hand, (a mystical periphrasis of adhering to him) the same shall drink of the Wine of the Wrath of God, which is powred out without mixture, into the Cup of his Indig­nation, and he shall be tormented with fire and brimstone, &c. By which it seems, that it has not bin always alike dange­rous to communicate with Rome, and that she did not fall but by degrees: but yet at last, that it should be so dan­gerous as to be inconsistent with Salva­tion. And whether that time be not long since come, (as we may fear it is) I leave the Reader to determin.

And now from all that hath bin hi­therto [Page 177]said, it is manifest, That Anti­christ was to be expected soon after the destruction of Rome's Heathen Empe­rors; for the other King, (viz. the Chri­stian Emperors) who was to interpose between the Heathen Emperors, and the seventh Head, (the Antichristian King) was to continue but a little while. So that upon the dissolution of the Ro­man Empire, and the division of it in­to ten Kingdoms, the Antichristian Beast should presently ascend the Imperial Throne, and shew himself the next Head of Rome, and of the Roman Em­pire.

And hence we see the reason of that Tradition of the Primitive Church, viz. That the Roman Empire was the thing which hindred the revealing of Anti­christ. For it was necessary that the Head which then reigned, and the o­ther King of short continuance, (who is not typified by any Head, because he was not blasphemous) should be first destroyed, before the next (that is, the Antichristian Beast) could possibly suc­ceed [Page 178]him. Hence it appears also, That the Seat of Antichrist was to be the City of Rome. And lastly, That the Doctrine that he was to teach, was to commit Idolatry; and that the War he was to make, should be to persecute the Saints. Which will be further yet con­firmed from the explication of the xiith and xiiith Chapters, which now come to be considered.

CHAP. I. Of the Pure, Primitive, Heavenly State of the Roman Catholick Church under her Egyptian Persecutors, the Heathen Emperors, who were the King that in St. John's time reigned. Which State of hers is described from Rev. xii. 1. to the middle of ver. 12. To the Expo­sition of which part of the Chapter is subjoined a Paraphrase upon the same.

FRom that Prophecy which we have Rev. xvii, the only Vision of this mysterious Book, so punctually and so purposely expounded by an Angel; as [Page 180]if it were designed for a Key to all the other Visions; We proceed now to the xiith and xiiith Chapters, where we find this Woman, and this seven-headed and ten-horned Beast again, though in a little different guise from that we have already seen them in. But before I undertake the Exposition of these Chapters, I must here give the Reader notice, that I must take for granted what I have already proved from the Angel's words, to be the meaning of the Heads and Horns of this seven-headed Beast, and of the Woman that was sitting upon him. If therefore what I have already proved be not done effectually, what-ever I shall build upon it, must needs fall toge­ther with it. But if that ground work and Foundation have any firmness or solidity in it self, I doubt not upon that Hypothesis, to shew these other Visions not only so exactly, but so wonderfully answered by the events of things, that the Explication of them shall not seem to borrow strength from its Foundati­on, but rather to confirm and streng­then it.

In order therefore to the explication of the xiith and xiiith Chapters, let it be remembred, that in the xviith we had mention of eight Kings; five whereof were faln; and the other two to come. Seven of them (viz. the six first, and the last) were typified by the seven Heads of the Blasphemous Beast: but the se­venth not.

As for the five that were faln, be­cause they were faln, this Prophecy concerns it self no further with them. But of the other three we have a pro­phetick History and description in the Chapters we are now upon: as also of the state and condition of the Woman under every one of them.

Of the King that reigned in St. John's time, and of the state of the Woman un­der his Reign, we have an account in the xii Chapter from ver. 1. to the mid­dle of ver. 12. From thence to the end of that Chapter is set forth to us the state of the Woman, under the other King of short continuance, who was to be no Head of the Blasphemous Beast, and is [Page 182]there typified by two wings of a great Eagle. From hence to the end of the xiiith Chapter (which answers to the xviith) is represented the state of the Woman under the eighth King, at what time the ten Horns came to be crown­ed, and to receive Power as Kings.

Under these three Kings this Woman was diversly treated. By the first she was persecuted, by the second indulged and supported; by the third caress'd and pamper'd to the greatest height of Pomp and Pride, of Wantonness and Luxury. Accordingly we must expect that she should demean her self diversly under each of them. Under the first, while she was persecuted by the secular Power, she continued pure and spot­less, both in Life and Doctrine; I mean comparatively pure, in reference to her subsequent demeanour under the two Kings that followed. Under the second, while she was indulged and supported by the secular Power, she began to be less circumspect in her conversation, to degenerate to Covetousness and Ambi­tion [Page 183]in Manners, and Superstition in Worship. Notwithstanding being ve­ry much exercised by the fraud and malice of Hereticks, she persisted Ortho­dox in the Faith. Under the third, ha­ving gotten the secular Power into her own hands (at least as far as might serve her own purpose) she waxed wanton, and played the Harlot, intoxicating the Nations with her Fornications, and ri­oting in the Blood of her opposers.

Under the first King therefore she is represented in the starry Heaven, in to­ken of her Heavenly Purity. Under the second she is represented upon Eagles Wints, in a much lower Sphere and Re­gion than before, and as it were flying down from Heaven to Earth, in sign of her declension and degeneracy. Under the third, she is represented sitting upon a ten-horned blaspemous Beast, that arose out of the Abyss, in token of her utter depravation and Apostacy. All which will be much more clear by the parti­cular consideration of the Prophecy it self; and therefore I shall begin with [Page 184]that part of it, which concerns the Wo­man under the Reign of the first of the three Kings, (viz. the King that reign­ed in St. John's time) while she con­tinued in her state of heavenly purity.

This state of hers is set forth by the Prophet in these words:

Rev. xii. chap.

1. And there appeared a great wonder in Heaven, a Woman clothed with the Sun, and the Moon under her feet; and upon her head a Crown of twelve Stars:

2. And she being with Child, cryed, tra­vailing in birth, and pained to be delive­red.

3. And there appeared another wonder in Heaven, And behold a great red Dra­gon, having seven Heads, and ten Horns, and seven Crowns upon his Heads.

4. And his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth: and the Dragon stood before the Woman which was ready to be deliver­ed, for to devour her Child as soon as it was born.

5. And she brought forth a Man-Child, [Page 185]who was to rule all Nations with a Rod of Iron: and her Child was caught up unto God, and to his Throne.

6. And the Woman fled into the Wil­derness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

7. And there was war in Heaven; Mi­chael, and his Angels, fought against the Dragon, and the Dragon fought and his Angels;

8. And prevailed not, neither was their place found any more in Heaven.

9. And the Great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole World: he was cast out into the Earth, and his An­gels were cast out with him.

10. And I heard a voice saying in Hea­ven, Now is come Salvation and Strength, and the Kingdom of our God, and the Power of his Christ: for the Accuser of our Brethren is cast down, which accused them before our God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of [Page 186]their Testimony; and they loved not their Lives unto the death.

12. Therefore rejoice, ye Heavens, and ye that dwell in them. —

Thus far is a description of the Wo­man's Heavenly purity in her primitive State.

Now I take it to be one of the plain­est things that can be demonstrated in any Prophesie, that by the Woman here, is meant the Church of Rome. For of this Woman it is said, at ver. 6. that she fled into the Wilderness; the manner of her flight being described at ver. 14. And in the Wilderness she was seen by St. John sitting upon a Scarlet-coloured Beast, &c. Rev. xvii. 3. This Woman therefore is the same with her whom St. John saw in the Wilderness; only here she is described in all the Glories of her primitive purity: whereas she is there set forth in all the scandalous de­formities of her secular pomp, and earth­ly domination. But now in the Wilder­ness this Woman is interpreted by the Angel to be that great City, which we [Page 187]have before proved, and which is gene­rally, even by the Romanists themselves, confest to be the City of Rome. But they would have it to be understood of Heathen Rome; which cannot be, not only for the reasons heretofore al­ledged in the Exposition of the xviith Chapter, but because it were the absurd­est thing in the World to understand these things of Heathen Rome, which are here spoken of this Woman before her flying into the Wilderness. For when, I pray, was Heathen Rome cloathed with the Sun, the Moon under her Feet, and upon her Head a Crown of twelve Stars? When was Heathen Rome in Travail, persecuted by the Dragon (whom we shall prove anon to signifie Romes Hea­then Emperors) and delivered of a Man-Child, who was caught up to the Throne of God?

Wherefore by the City of Rome, Rev. xvii. 18. cannot be meant the Heathen City, but the Christian City of Rome; that is, the City of Rome at such time when she was generally Christian, and [Page 188]when the same People that were the Ci­ty, were also the Church of Rome. Which agrees exactly wich that account which we have given of this Woman in the Exposition of the xviith Chapter, where it has bin proved that by the Woman is meant the City of Rome, such as she was to be under the Head-ship and Supre­macy of her Bishops.

As therefore we have seen this Wo­man in the Wilderness, sitting upon the Roman Beast, that is, domineering over the Roman Empire, glittering with earthly Pomp, and intoxicating the Na­tions with the Wine of her Spiritual Fornication: so let us now behold her as she is represented in her heavenly Pu­rity, cloathed with the Sun (by which is doubtless meant the Sun of Righteousness, the light of the glorious Gospel of Je­sus Christ;) and having the Moon under her Feet: where by the Moon (as it stands opposed to the Sun of Righteous­ness, the bright day-light of the Gospel) must be meant the dim light of Jewish Ce­remonies, and the darkness of Heathenish [Page 189]Superstitions. Which is a sense that is very agreeable to Scripture-use, where the Gospel is called Light, and all other Religions in opposition to it, are called night and darkness. Thus St. Paul, Rom. xiii. 12. The night is far spent, the day is at hand, &c. And St. John 1 Ep. ii. 8. The darkness is past, and the true light now s [...]ineth. And this is so usual a Metaphor in holy Scripture, that I cannot easily believe any other thing to be meant by the Sun, than the Light of the Gospel; nor by the Moon, than the darkness of all other Dispensations. Certain I am that these Types as they are here used, will easily admit the sense that I have given them; which to my purpose is sufficient.

And whereas this Woman is further represented with a Crown of twelve Stars, these Stars by their number twelve, have a manifest reference to the twelve Apo­stles. And they signifie the communion of the Church of Rome with the twelve Apostles, that is, with all the Churches of the Roman Empire that were plant­ed by the twelve Apostles, and persisted [Page 190]in their Faith and Doctrine. And it is to be observed, that in her state of Hea­venly purity, she is not represented sit­ting upon these twelve Stars (as after­wards upon the Roman Beast) in token of their subjection to her: but having them as a Crown upon her Head, that is, adorned with their fellowship and com­munion, as in the same most holy Faith, so in partaking of like sufferings with her.

And this Exposition of the Woman for the Church of Rome, as it is every was agreeable to the Angel's interpreta­tion of her Rev. xvii. so we shall find it no strange thing in Scripture-prophecy to have the States of all subordinate Ci­ties represented by that one of the Im­perial or Metropolitical City. And for this I might quote well near an hundred places out of the Prophets of the old. Testament. But the Reader may fully satisfie himself out of the xvi and xxiii Chapters of Ezekiel, and the first of Micha. But as for the twelve Stars, we shall yet give afurther account of [Page 191]them anon, from the Analogy of a like Type used in the description of the Dragon. To proceed therefore.

By this Woman's being with Child, crying, and travailing in birth, and being pained to be delivered, ver. 2. is plainly signified the sorrows and afflictions she endured, in gaining Proselytes to the Faith of Christ. Her Children therefore are her Converts: her being with Child, denotes her Zeal in propagating the Go­spel to them: and her bringing forth, is her converting them. And though there seems to be mention made, but of one Child or Convert: yet we are to consi­der, that as by one Dragon are meant all the Heathen Emperors, and as by one Wo­ [...]an are meant all the members of the Church of Rome from time to time, so by one Child are typified all the Converts in those Primitive times since first there was a Church established in that City. And it is a very usual thing in Prophe­cy, by one particular thing to typifie a whole sort or order of the same kind of things.

By the great red Dragon, ver. 3. is meant the Roman Heathen Emperors, re­presented in the shape of a Dragon, in token of their open enmity to the Name of Christ, without any colour or dis­guise; as they were also great in Power, and red with their bloody use of it. And this is evident from that further descri­ption of this Dragon in the next words, where he is fet forth with seven Heads, and ten Horns, and upon his Heads seven Crowns, but none as yet upon his Horns. For we have proved, that the seven Heads and ten Horns, are a type of the Roman Empire. And since the Horns are not crowned (as they are in the xiiith Chapter, when the time was come wherein they had received their Power as Kings) it cannot be represented here under its last Head the Popes; for to­gether with the last Head, the ten Horns were to receive Power as Kings, Rev. xvii. 12. And since the other five were faln before St. John's time, it cannot be represented under any of them. It re­mains therefore, that it is here repre­sented [Page 193]under its sixth Head, the Heathen Emperours; under whose Government the Roman Empire, with respect to Christians, could not more fitly be com­pared to any thing than to a great red Dragon.

But here let us observe by the way the reason why this seven-headed and ten-horned Beast is represented in the xiith Chapter, under the shape of a Dragon; and in the xiiith under the shape of a Leopard; but in the xviith under no shape at all. The reason is, because the Beast was to partake of di­vers qualities, and accordingly to be ex­prest in divers shapes, according to the different qualities of his Regis ad exemplum totus componitur Orbis. Heads.

When therefore he was to be exprest under one Head only; as in the xiith Chapter under the sixth Head; and in the xiiith under the seventh; he is particularly described in all his features. But in the xviith Chapter, where he is considered under all his Heads, on purpose to distinguish [Page 194]him from all other Beasts or Kingdoms in the World, he is described in the Vi­sion only by such Marks and Characters as he had in common under all his Heads, especially the two last of them, which only are the subject of this Pro­phecy.

But to proceed, whereas it is said of this Dragon at ver. 4. that his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth; the mean­ing is, that a third part of the Kingdoms of the then known World were subject to his jurisdiction. This is thus proved. By Heaven is typified the Earth; for it is very evident that the things which are here said to have bin seen in Heaven, were really transacted on the Earth. But the Scene is laid in Heaven, to represent (as hath bin said) the Woman's heaven­ly purity under Persecution. The casting down to the Earth is a typical phrase, to signifie subduing, or overcoming. This appears from ver. 9. where the Victory of Michael over the Dragon is exprest by his casting him down to the Earth. [Page 195]Wherefore by the Dragon's casting the Stars of Heaven down to the Earth, must be meant his subduing and overcoming them. By the third part of the Stars of Heaven therefore, which the Dragon's Tail is said to have drawn, and cast them to the Earth, must be meant a third part of something on the Earth, which the Roman Emperors held in subjection un­der them by right of Conquest. And what could that be but a third part of the Kingdoms of the then known World? And consequently the twelve Stars in the Woman's Crown, will signifie by a plain Analogy, all the Apostolical Chur­ches of the Roman Empire, not cast down to the Earth by her, or made to truckle under her, but worn as a most glorious Crown, or Ornament on her Head.

The Roman Dragon being thus de­scribed as to his features and appendixes, the next thing to be considered are his qualities: that we may see how well they answer to his shape and name. Of these therefore it is said, That the Dra­gon [Page 196]stood before the Woman, which was ready to be delivered, for to devour her Child as soon as it was born. Which is a manifest allusion to the Persecution of the Church of Israel in the Land of Egypt. And the plain meaning of the Types here used is this, viz. That the Dragon [the Heathen Roman Empe­rors] stood before the Woman [the Church of Rome] which was just under his Eye, as she was ready to be deliver­ed (that is, as she was busied in gaining Proselytes) to devour her Child as soon as it was born, or to destroy her Con­verts in the infancy of their profession of the Faith. The like to which we must understand to have bin done by the Roman Deputies, in all the Stars or Provinces subject to the Dragon's Juris­diction, who persecuted the twelve Stars or Apostolical Churches of the Roman Empire that were conspicuous in the Woman's Crown, with like watchfull rage and malice as the Dragon did the Church of Rome.

But for all this the Woman brought [Page 197]forth a Man-Child, who was to rule all Nations with a Rod of Iron: And her Child was caught up to God, and to his Throne. This was Constantine the Great, a truly Masculine Emperor, as appeared by his zeal and vigour in the Churches Service. Which Constantine, like ano­ther Moses, being wonderfully preserv'd from the Dragon's Persecution, was caught up to the Throne of God, that is, to the Imperial Throne. For because the Earth is typified by the Heaven, it was but reasonable and analogous to that fundamental Type, that the Empe­rors, the Supream Ministers and Vice-gerents of God on Earth (as St. Paul calls the Heathen Emperors, Rom. xiii.) should be typified by God, and their Throne by his. This Constantine, I say, was like another Moses, in being won­derfully preserved from the Dragon's vigilent fury, and exalted to the Su­pream Government of the People of God, to be their Saviour and Deliverer out of their Egyptian Persecution. And because he was to save the Christian, as [Page 198] Moses did the Jewish People, he is there­fore described by a borrowed Type, which other-where we find applied to our Saviour Christ. Of whom it is said in the second Psalm, as here of Constan­tine, That, he should rule all Nations with a Rod of Iron. But in that the advance­ment of this Christian Moses to the Im­perial Seat, is expressed by his being caught up to God, and to his Throne; it is to be explained by an easie and familiar Hendiadis, as if it had bin said, to the Throne of God.

And now so soon as ever the Church had gotten a Christian Emperor, she presently begins to change her State, the face of all things being altered with her. For hereupon it is said at ver. 6. That she fled into the Wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and sixty days. Which her flying into the Wilderness is afterwards more particu­larly described, with the manner how, the Persecution which then hapned to her, together with the means whereby [Page 199]the Dragon, who before had persecuted her by the Emperors, was disappointed in his design upon her at this time also. But here the Spirit only hinteth at her flying into the Wilderness, to give us notice, that this change of her Condi­tion hapned under the first Emperor of her own Profession.

But what is meant by this Type, the Wilderness? I answer. As in many other places of the Revelation, (even almost throughout the whole Prophecy) the Types are borrowed from the Jewish dispensation; so here the holy Spirit, intending to set forth the various For­tunes of the Christian Church, describes it with a manifest reference to the Jew­ish. The Comparison is laid thus; The state of Christ's Church under her Hea­then Persecutors, is likened to that of the Church of Israel in the Land of Egypt, (for there also the Egyptian See Psal. 74.14. Thou brakest the heads of the Dragons, (viz. the Egyp­tians) in the waters. Dragon watched to devour the Jew­ish Children as soon as they were born.) [Page 200]Her state under her Christian Emperors is likened to that of the Church of Is­rael in her passage to the Wilderness. For these, like Moses, rescued her out of her Egyptian Persecution, and set her safe, as Moses did the Israelites in the Wilderness. Her state under the Su­premacy of her own Bishops, when she was out of fear (as it might seem) of Persecution from the secular power; is likened to the state of Israel in the Wil­derness, when they were clean escaped from the Host of Pharoah, and secure of danger by the interposition of that Sea wherein their Persecutours were overwhelmed. And as the Church of Israel in the Wilderness soon Apostatiz­ed to Idolatry: so here the Christian Church, in token of the same transgres­sion, is stigmatiz'd with that opprobrious name of Babylon, and the Mother of Har­lots. But as something has bin said al­ready of this State of her's upon the xviith Chapter, so more remains here­after to be said upon the xii [...]th Chapter, which is parallel to it.

In the mean time the Spirit gives us to understand by what means it came to pass that the Church was thus Victo­rious over her so potent Persecutors. And this is done in the following ver­ses, in these words. And there was war in Heaven; Michael and his Angels fought a­gainst the Dragon, and the Dragon fought and his Angels; and prevailed not, nei­ther was their place found any more in Heaven, ver. 7, 8. The meaning of which in general is this; That the Church be­came victorious by the Arms and Cou­rage of those glorious Champions that fought for her. Which Champions of hers, that they were mortal men, though they be here typified by Michael and his Angels, appears from ver. 11. where it is said of them with relation to this Com­bat, that they loved not their lives unto the death. And indeed since the Scene of all things here is laid in Heaven; it was but reasonable and analogous to that fundamental Type, to represent the Woman's Champions by those Heavenly Spirits, who, as the Scripture speaks, [Page 202]are great in power and might, 2 Pet. ii. 11. But we must make a more particu­lar enquiry after them, to see if we can find what sort or order of Men they were by whom the Church obtained this Victory. To which end, let it be here observed,

First, That (as hath bin said already) the Fate of all other Churches is here described by that of the particular Church of Rome, whereupon it will ne­cessarily follow, (unless we would con­found that most excellent constitution of the Types here used) that the Cham­pions also of all other Churches should be represented by the Champions of the Church of Rome, that great Ex­empler of all Christian Vertues to the Catholick Church, her Faith being spo­ken of (as St. Paul tells us Rom. 1.8.) throughout the whole World. In the next place let it be observed, that the Cham­pions on the Heathen side are repre­sented by the Dragon and his Angels. Now since the Dragon represents the Heathen Emperors, what can be typified [Page 203]by his Angels, but their under-Officers? For as good Angels are the Ministring Spirits of God, Heb. 1.14. so are bad Angels of the Dragon. As therefore by the Dragon are meant the Emperors of Rome; so by his Angels are meant those Ministers of State within that City, which were in Authority under them.

These Considerations being thus pre­mised, we may easily perceive what sort of Men they were within the City of Rome, that were the Woman's Cham­pions, and are here typified by Michael and his Angels. For as the Dragon on the one side is the Prince of the evil Angels, and represents the Emperors: so See Dan. 10.13, 21. & Jude ver. 9. Mi­chael on the other side is a Prince of good Angels, and must therefore by the necessary Analogy of the Types represent some leading sort of Persons on the Woman's side. In a word therefore, Michael and his Angels fight­ing for the Church of Rome, cannot be understood of any but of the Roman Bishops, and the inferior Clergy. The Bi­shops [Page 204]being typified by the Arch-Angel Michael, as the Emperors by the Dragon: and the inferior Clergy by Michael's sub­bordinate Angels or ministring Spirits, as the under-ministers of the Emperors by the Dragon's Angels.

And although this only considera­tion of the nature and analogy of the Types might be sufficient to confirm this Exposition: yet we shall further offer these two Reasons for the Reader's fuller satisfaction.

1. That the Church of Rome in gene­ral is typified by the Woman, v. 1, 4. her Converts by her Child, v. 2, 4. her Chri­stian Professors in general are expressed by the name of Brethren. They therefore that are typified as her Champions, by this peculiar Type of Michael and his Angels, cannot well be understood, either of the Roman Church in general, or in general of her Converts, or the Brethren, but of some special leading Persons in that Christian Warfare. And that these Per­sons were that Churches Pastors, I come now to prove in my second Argument.

[Page 205]2. For it is observable of those per­sons that are typified by Michael and his Angels, that they are said at ver. 11, to have overcome the Dragon by the word of their Testimony, that is, by their con­sent and undaunted preaching of the Word of God. For to testifie the Word of God, is one of the most usual Phrases of the New-Testament to express the preaching of the Word. And though it be used in that sence near forty or fifty times, yet is it never applied to any persons, but only such as were peculiar­ly commissionated to the preaching of the Word. I shall therefore only name some few places in the Revelation, where this word is used, that we may see whether it be any otherwise taken there or not. Rev. 1.2. St. John is said to have born record (or to have testi­fied) of the Word of God, and of the Testi­mony of Jesus Christ, i. e. to have testi­fied or preached the Gospel. Again, Rev. xi. we have much mention of Wit­nesses and their prophesying, and their testimony: which I suppose there is no [Page 206]Man understands otherwise than of Preachers and their Preaching. And to name no more places, in the end of this xiith Chapter, the Clergy of the per­secuted Church are accordingly distin­guisht from the Laity by their having the testimony of Jesus Christ, where it is said, That the Dragon was wroth with the Wo­man, and went to make War with the rem­nant of her Seed, which keep the Command­ments of God, and have the Testimony of Jesus Christ, i. e. with the Saints, Rev. xiii. 7. and their Witnesses or Preachers, Rev. xi. 3, 7. They therefore who are here typified by Michael and his Angels, and are said to have overcome the Dra­gon by the blood of the Lamb, and by the word of their Testimony, must needs be understood of the Roman Bishops, and their Clergy, the Ministers, and Preachers of the Word of God.

To which considerations if we add those places in the Revelation, in the se­cond and third Chapters, where advices [...] directed to the seven Churches of [...] under the names of their respective [Page 207] Angels: as the proper Arguments drawn from those places will give strength to this: so the proper Arguments of this place, will add strength to those; and one will make the other undeniable.

And yet when I affirm, that by Mi­chael and his Angels here, no other sort of Men are typified, but the Roman Bishops and their Clergy only; I mean, no others are immediately typified there­by: But, by way of concomitancy, all other Saints and Members of that Church are signified: But the Bishops and the Clergy only are expressed; be­cause it is an usual thing in such cases, to ascribe Victories, not to common Souldiers, but their chief Commanders. And by this way of concomitancy, are understood not the Bishops, Clergy, and other Christians of the Church of Rome only; but of all other Churches in the Roman Empire. As on the other side, by the Dragon and his Angels are signi­fied not only the Emperors, and their under Officers of State in Rome; but their Vice-gerents also, and their re­spective [Page 208]under-Officers in all the Pro­vinces of the Roman Empire.

Now as to the issue or event of this War, it is said, That the Dragon and his Angels prevailed not, neither was their place found any more in Heaven; that is, they were cast down to the Earth, or overcome.

And that we may understand, that it was not only the Heathen Emperors, and whatever other persons in Authori­ty under them, typified by the Dragon and his Angels; because they were the more immediate instruments of those wicked Spirits in upholding their Wor­ship, and persecuting the Servants of the only true God; we are told in the next verse, that it was really the Devil and his Angels, whose shape their wick­ed instruments are represented in, and whose work they did, that were subdu­ed in them, that is, depriv'd of that Power and Tyranny, which by those Heathen Emperors they exercised over the bodies of Christians, and the Souls of their deluded worshipers. The words [Page 209]are these, And the great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole World; he was cast out into the Earth, and his Angels were cast out with him. v.9.

Now that this War between Michael and his Angels on the one side, and the Dragon and his Angels on the other side, was before the Woman's flying into the Wilderness, nay, before her Man-Child was caught up to the Throne of God, may be thus proved. When the Dra­gon was overcome, his Angels were overcome at the same time: But the Dragon was overcome in his Represen­tatives, the Heathen persecuting Empe­rors: Therefore his Angels were over­come then also. Now the Heathen Persecuting Emperors were overcome, when the Woman's Man-child was caught up unto the Throne of God: Therefore the War wherein they were overcome, was before the Woman's Man-Child was caught up to the Throne of God.

Neither may it here be objected, that Julian the Apostate was after this an [Page 210]Heathen Persecutor; for he was but one amongst many Christian Emperors, and therefore is not particularly taken notice of, but belongs to the next Pe­riod, where the Christian Emperors are represented by the two wings of a great Eagle. And it is manifest, that the Wo­man was in her flight before Julian's time. For she is said to have fled into the Wilderness, ver. 6. so soon as the Wo­man's Man-Child, Constantine the Great, was caught up to the Throne of God. Wherefore Julian the Apostate who did not reign till after that time, cannot be concerned in the War which was before. But this will appear more plainly, when we come to speak of the next Period of the Church in her declining state, while she was flying upon those two Wings of the great Eagle, ver. 14. from Heaven to Earth, from the Egyptian Persecution into the Wilderness.

Again, That this War was before the Woman's flying into the Wilderness, ap­pears from ver. 13, 14, &c. Where it is said, that when the Dragon saw that be [Page 211]was cast unto the Earth, he persecuted the Woman that brought forth the Man-Child. And this Persecution was while the Woman was upon the Eagle's wings, as appears by what follows. Whence it is evident, that the Dragon had not done any thing mentioned in this Prophecy, from the time that he was cast down to the Earth, till the time of the Woman's flying into the Wilderness. The War therefore wherein the Dragon was cast down to the Earth, was before the Wo­man's flying into the Wilderness. And that it was before the Woman's Manchild was caught up to the Throne of God also, may appear from hence, in that so soon as ever the Man-Child was caught up to the Throne of God, without any delay, the Woman is said to have fled into the Wilderness, ver. 5, 6. We can­not therefore understand this War of any other time, than while the Dragon was watching to devour the Woman's Off-spring; and that both she her self, with all her Off-spring, were preserv'd from the Dragon's fury, and escap'd out [Page 212]of her Egyptian Persecution under the Heathen Emperors, through the Prowess of her Champions, Michael and his Angels.

In short, why is there mention made of the Woman's flying into the Wilder­ness, so soon as ever her Man-Child was caught up to the Throne of God, if she did not presently thereupon begin to take her flight? And why is the particu­lar description of her Flight suspended till after the account given of the War, and the Joy that followed thereupon; if the War had not hapned before her flying into the Wilderness, and conse­quently, before her Man-Child was caught up to the Throne of God? And why is there no voice of rejoycing heard in the Church upon the Woman's Man-Child's being caught up to the Throne of God; as well as on the casting down of the Dragon and his Angels? Was it not because the catching up to the Throne of God, and the casting down the Dragon to the Earth, were Corre­latives, and hapned both together, and so the Joy is for them both? Let these [Page 213]things be well considered, and I doubt not but the thing I contend for will not be denied.

Now presently upon this Victory is described the Church's Joy and Tri­umph in it, in these words: And I heard aloud voice, saying, in Heaven, Now is come Salvation, and the Kingdom of our God, and the power of his Christ: For the Accuser of our Brethren is cast down: (that is, those vile Slanderers, the Instru­ments of that great Accuser Satan, are defeated) which accused them before God day and night, (i. e. which with malici­ous Slanders were uncessantly reproach­ing the most Holy Faith and Pure Lives of Christian People, before our Empe­rors.) And here again the Emperors are typified by God, (as before at ver. 5. their Throne is called, The Throne of God) because this being spoken in the Persons of rejoycing Christians, the Spirit would not teach them to call their Emperors, though Heathen Men and Persecutors, by the name of Dragons, but to look upon them (as indeed they were by Of­fice) [Page 214]as the Ministers of God, and his su­pream Vice-gerents upon Earth, and call them Gods. Which should teach all Christians modest language towards those that God has set in Authority o­ver them; agreeable to that Maxim in the Law of Moses (which St. Paul ap­plies to wicked Rulers, Acts xxiii. 5.) Thou shalt not revile the Gods, nor curse the Ruler of thy People.

In ver. 11. there follows the manner of their obtaining this Victory: And they overcame him (the Dragon) by the Blood of the Lamb (i. e. by Faith in the Blood of Christ) and by the word of their Testimony (the Preaching of his Gospel;) and they loved not their Lives unto the Death, (but were ready to seal their Preaching with their Deaths.)

Whereupon in the beginning of ver. 12. we have this short [...], or Tri­umphal Hymn, by way of congratulat­ing this Victory to them, in these words; Therefore rejoyce ye Heavens, and ye that dwell in them. And presently upon this, a Veil is drawn over the whole face of [Page 215]Heaven, and all upon the sudden the Scene of things is shifted to the Earth. For it follows in the very next words: Wo to the Inhabitants of the Earth, and of the Sea, &c. And thus much of the pure Primitive state of the Church, in respect of which she is represented as in Heaven. And because the Church is thought fit to be represented there, her Persecutors are represented there also. So that by Hea­ven (the Scene of all those Actions, that were done by the Dragon, and the Wo­man, &c. till the Woman's Man-child was caught up to the Throne of God, and the Dragon and his Angels were cast down to the Earth) is meant the Earth for about three hundred and ten years, to wit, in the primitive times of Christi­anity, till the Church began to decline and take her flight into the Wilderness, upon the assumption of her Man-child, Constantine the Great, to the Imperial Throne. From that time the Woman is represented in a lower state, to wit ei­ther upon the Eagles Wings, or in the Wilderness in her Earthly state. The sense [Page 216]then of those words, Therefore rejoice, ye Heavens, and ye that dwell in them, is this: Therefore let every pious Soul congratulate this your happy Victory to you, O Primitive times of Christiani­ty; and to you, O valiant, pure, and innocent Christians of those Primitive times, who are worthy to be accounted as the Inhabiters of Heaven.

Now according to the Exposition which I have here given of each parti­cular Type, so far as concerns the Hea­venly state of Christ's Catholick Church, described in that of the Particular Church of Rome; I shall subjoyn this short Paraphrase, that the Reader may see at one veiw (as it were) what sense the whole will make according to this manner of explaining it.

A Paraphrase on Rev. xii.

ANd there appeared a great Wonder on Earth in the pure Primitive times of Christianity, Vers. 1 the Church of Rome cloathed with the Sun of [Page 217]Righteousness, shining with the bright Light of the Gospel of Jesus Christ; ex­alted above the dimness of Jewish Ce­remonies, and the darkness of Heathen­ish Superstitions; and adorned with a glorious Crown of the fellowship and communion of all the other Apostolical Churches of the Roman Empire, pro­fessing the same most holy Faith, and partaking of like Sufferings with her.

2. And she being zealous to gain Souls to Christ, did groan heavily under the Cruelty of her Persecutors, while she was employed in that excellent Ser­vice of converting Sinners from the er­ror of their ways.

3. And there appeared another Won­der on the Earth at the same time, and behold, the Roman Heathen Emperors, the professed Opposers of the Faith of Christ, and Instruments of the infernal Dragon, great in Power, and red with the Blood of Saints; being the sixth King, or sort of Supream Governors, which that City had enjoyed, to whom one more was to succeed when that [Page 218]Empire should come to be divided into ten Kingdoms.

4. And these Emperors had the third part of the Kingdoms of the then-known World in subjection to them, and they (like the Egyptian Persecutors of the Jewish Church) stood before the Church of Rome, (she being in the same City just under their Eye) as she was busied in gaining Proselytes to the Faith of Christ, to destroy them as soon as ever they professed Christianity.

5. But for all their vigilant Rage a­gainst her, she obtained at the last a Chri­stian Moses, to deliver her out of this Egyptian Persecution; and he was as­sumed to the Imperial Seat to rule all Nations of the Roman Empire with a Christian Scepter.

6. And presently hereupon she be­gan to decline from her Primitive Hea­venly Purity to an Earthly state, and fled upon the Roman Eagle out of her Egyp­tian Persecution into such a state of things as was that of the Israelites in the Wil­derness: in which her Wilderness-con­dition [Page 219]God hath appointed that they should feed her with such things as her Soul lusteth after for the space of One thousand two hundred and sixty years. See Com. upon Chap. xiii. 5.

7. But before I speak particularly of her Flight into the Wilderness, I must here take notice of the means whereby she escaped, that both her self, and all her Converts were not destroyed by those Heathen Persecuting Emperors: which came to pass by means of a Spi­ritual Conflict, which I saw on Earth in those Primitive times; the Roman Bi­shops, and their inferior Clergy, fought against the Heathen persecuting Empe­rors, and the Heathen persecuting Em­perors fought, and their subordinate Mi­nisters.

8. And they could not prevail, but were overcome and utterly subdued in that Contest.

9. Neither was it the Heathen Per­secuting Emperors that were thus van­quished, but in effect the Dragon him­self, whose work they did; I mean, that [Page 220]old Serpent, called the Devil and Satan, which deceiveth the whole World: He in­deed it was that was overcome, and his Angels were overcome with him.

10. And so soon as the Church had obtained this Victory, I heard a loud voice of rejoycing amongst them, say­ing, Now hath God saved us, and brought us out of this Egyptian bon­dage with a mighty hand; and instead of Heathen Persecutors, we have a Christian Emperor, that will advance the interest of the Kingdom of God, and will propagate the Gospel, which is the power of his Christ unto Salvation: for those vile slanderers of our Brethren, those instruments of the grand Accuser, are defeated, who never ceased to re­proach their pure and innocent con­versation, and so to render them odious to our Emperors, God's Vice-gerents.

11. And they overcame him by sted­fast Faith in the Blood of Christ, and by their undaunted preaching of his Go­spel; sealing and being ready to seal it with their Deaths.

[Page 221]12. Therefore let every pious soul congratulate this most glorious victory to you, O Heavenly times of Primitive purity, and to you, O pure, couragious Champions of the Christian Faith that lived in them, and may be likened to the Inhabiters of Heaven.

CHAP. II. An Exposition of Rev. xii from the mid­dle of vers. 12. to the end of the Chapter. And therein of the Airy or Declining State of the Roman Catholick Church, while she is flying out of her Egyptian Persecution into the Wilderness, upon the two Wings of the great Eagle, the Christian Emperors, (who were that King of short continuance, not come in St. John's time, nor typed by any head of the Blasphemous Beast,) with a Paraphrase subjoined.

WE come now to speak of the se­cond state of the Roman (and in her, of the Catholick) Church; which [Page 222]was no fixed state, but only like the passage of the Israelites out of Egypt in­to the Wilderness; a falling from her Heavenly Primitive Purity to a state of Earthly Feculency and Corruption. And as to this declining state of the Roman Church, there are these following Par­ticulars most remarkable in the Histo­ries of those times in general, (I speak the sence of all those Histories, and therefore I cite none.)

First, That in this short Period the Roman Emperors were Christian, I speak of these Emperors in general: as for Julian the Apostate, he was but one single Emperor, the rest were all Chri­stians.

2. That in this Period the Roman Empire was divided into two Parts, one Emperor residing at Rome in the We­stern, and the other at Constantinople in the Eastern part of it. And for this Reason the Roman Empire is now typi­fied at ver. 14, by two wings of a great Eagle (an Eagle being the Banner of the Roman Empire.) And because the En­perors [Page 223]at this time were Christian, the Woman is represented as being born up on their wings. And this is that wch was also observed out of the xviith Chapter, viz. That the other King of short con­tinuance, (who was to succeed the then­reigning King, the Heathen Emperors) was to be no Head of the Blasphemous Beast; for accordingly we see him here typed by two wings of a great Eagle.

3. That the Devil, who is still called the Dragon, though he could not perse­cute the Woman as before with open violence, because the Emperors were now Christian: yet he did it in another manner, by pouring out a flood of He­resies after her, insomuch that she was in danger of being carried away with it. For even Liberius, one of her Bishops, is generally acknowledged to have bin infected with the Arrian Heresie. But yet it is observable,

4. That the Roman Bishops in gene­ral were not only the greatest Assistants of that particular Church of Rome, in saving her from the violence of the He­resies [Page 224]of those times, and drying up this flood that was intended for her ruine; but also of all other Churches of the Roman Empire. For in the Council of Sardica (some say of Nice) it was en­acted, That Men unjustly condemned by the Arrians, should have refuge to the Bishop of Rome, who at that time was Julius: to whom therefore they gave Power anew again to judge their Cause. And whether this were a perso­nal honour conferr'd on Julius alone, or not, it is certain that the Bishops of Rome in general had the greatest hand in quelling and appeasing the Heresies of these times. For to them the Ortho­dox fled for refuge, the Hereticks for appeal. And from these times it is that our Romanists fetch some of their chief­est Arguments for their Pope's Supream Authority in deciding matters of Reli­gion. But yet,

5. It is observable in this Period, That the Bishops and Clergy of Rome enjoying freedom from Persecution, to­gether with large Incomes from the [Page 225]bounty and devotion of their Emperors and of other holy persons, and making use of those advantages of appeals, and refuge and addresses to them which were made from other Churches: did manifestly appear to be in a declining state, by grasping after worldly wealth, and indeavouring upon all occasions to advance the honour of their See, and subjugate all other Churches to them. And hence it was there arose so much contention between them and other Churches, and specially the Bishops of Constantinople, about Preeminence. And that we may see to what a degree of Avarice they were now arriv'd, we must know, that the Emperor Valentini­an the second, and Theodosius were fain to make a Law to inhibit Widows, under pretence of Devotion, to leave their Treasures to the Church (which it seems the Clergy of those times much thirsted after) to the utter impoverish­ing and undoing of their Children.

To which we may add lastly, That the Woman her self did in this Period mani­festly [Page 226]decline also to those Idolatries, and Superstitions in which she fryed afterwards, by growing fond of Re­liques, Pictures, Images, Monuments, and introducing Heathen Rites, which though they did but now begin to shew themselves, did yet within a little space of time diffuse themselves over the face of the whole Church, and found so good entertainment with this poor de­luded Woman, that she almost exchan­ged her Religion for them, and became more zealous for these Fopperies, than for Faith or Holiness, and would per­secute the Opposers of them to the Death.

And now these things being premised in general concerning the state of the Church, and particularly of the Church of Rome, in this second Period, accord­ing as it is more at large described in the Histories of those times: I now pro­ceed to a further examination of the particulars of the Prophecy which con­cern this Period; we have it in these words:

Vers. 12. — Wo to the Inhabiters of the Earth, and of the Sea: for the De­vil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

13. And when the Dragon saw that he was cast unto the Earth, he persecuted the Woman which brought forth the Man-Child.

14. And to the Woman were given two wings of a great Eagle, that she might fly into the Wilderness, into her place: where she is nourished for a time, and times, and half a time, from the face of the Serpent.

15. And the Serpent cast out of his mouth waters as a flood, after the Woman; that he might cause her to be carried away of the flood.

16. And the Earth helped the Woman, and the Earth opened her mouth, and swal­lowed up the flood which the Dragon cast out of his mouth.

17. And the Dragon was wroth with the Woman, and went to make war with the remnant of her Seed, which keep the Commandments of God, and have the Te­stimony of Jesus Christ.

The Inhabiters of the Earth were in the former Period styled the Inhabiters of Heaven, because all. passages of that Period are represented as if they had bin done in Heaven. The Woman was cloathed with the Sun, having the Moon under her feet, and upon her head a crown of twelve Stars. The Dragon (who is therefore represented in Heaven, because he persecutes the Woman, who for her Purity of Faith, and Heavenliness of Conversation for that time, is thought sit to be represented there) drew in his Tail the third part of the Stars of Heaven. And the Combatants (who were but mortal men, because the Scene was Hea­ven) are typified by Angels.

But, now the Scene is changed to a lower Region, and the Woman not re­presented in the Starry Firmament as be­fore, but flying downward upon the Eagles wings. Her place therefore as yet is in the Air, though the most grave and ponderous (shall I call it? or most earthy, gross, and feculent) part of her, to wit, her Helpers (by which I fear [Page 229]are meant her earthly-minded, covetous, and ambitious Clergy) are represented as on Earth, while yet the Woman is on Eagle's wings. But of this more anon.

In the mean time let us examin what is meant by the Earth, and who by the Inhabiters of it. For the Earth is now opposed both to Heaven, as to a more pure state of things that was before it; and to the Sea, as signifying another state of things coordinate with it. The Earth therefore being here set in oppo­sition to the Sea, and not (as it was be­fore) in opposition to the Heaven only: as it must signifie an Earthly state of things succeeding to that Heavenly; so it must also signify something, as it stands opposed to the Sea. But that the Earth­ly signifies a corrupted state of things, as it stands in opposition to the Heaven­ly state, will easily appear from the de­scriptions that are given us of these two states; of the Heavenly, Rev. xii. 1, &c. of the Earthly, Rev. xiii. where the Eagles wings are no more heard of, and consequently the Woman is arriv'd at [Page 230]her Earthly-Wilderness-condition. And in token thereof, we there find one Beast, or Kingdom, arising out of the Sea, ver. 1. and another coming up out of the Earth, ver. 11. and this is the first time we find the Earth and Sea inhabited, after the Woman's flight into the Wilderness. To this state of things it is therefore, that the Wo is chiefly to be referred, which is denounced at the first shifting of the Scene, or first appearance of declining, in these words, Wo to the Inhabiters of the Earth, and of the Sea, &c. But what is meant by the Earth as it stands oppo­sed to the Sea?

In order to this let it be observed, That the Inhabiters of the Earth, and the Inhabiters of the Sea are two several sorts of People: and the Earth and Sea are to be look'd upon as two distinct places. Which manifestly appears from Rev. xiii, where one Beast is said to have risen out of the Sea, and another out of the Earth. And indeed we find the Earth and the Sea so often opposed in this Book, that there must needs be some [Page 231]notable difference between them: See Rev. vii. 1, 2, 3. & viii. 7, 8, 9, 10, 11. & x. 2. & xi. 6. & xiv. 2, 3, &c.

And what the meaning of both is, will easily be perceived, if we call to mind what has bin already See Part 1. cap. 4. said concerning the Disposition of the Scheme of the Vision, exhibited Rev. xvii. For there the Woman (the Church of Rome) is represented situate upon seven Heads or Mountains, as on an Island over-topping the main Ocean, with the Peoples, Multitudes, Nations, and Tongues that were subject to her Juris­diction, as so many Waters compassing her on every side. From whence we may conclude, that by the Inhabiters of the Earth, are meant the Inhabiters of the City or Church of Rome; and by the Inhabiters of the Sea, are designed the Peoples, Nations, Multitudes, & Tongues that were diffused as Waters round about her. And in this manner the condition of the Roman Empire being represented to St. John in Vision, in the time of the [Page 232]last Head, he is said to have seen one Beast (to wit, the ten-horned) rising out of the Sea, and another out of the Earth, Rev. xiii. 1, 2. That is, he saw ten Kings arising in the Roman Terri­tories, and another out of Rome it self. But of this more hereafter in the xiiith Chapter.

Thus then we are to understand the Inhabiters of the Earth, when they are opposed to the Inhabiters of the Sea; or to any Waters; or to that which is ty­pified by Waters, to wit, Peoples, and Nations, and Multitudes, and Tongues. But otherwise it may well enough ad­mit its proper literal signification. But this Notion of these Inhabitants is not so fully applicable to the Woman's Airy­state, while she is flying on the Eagle's wings; as afterwards, when she is come into the Wilderness, to her earthly state. Although it has its use here too, as we shall shew anon.

The Wo then at ver. 12, is denounced against the Woman, and the Nations whom she shall seduce, with reference [Page 233]to that Earthly state, to which she is de­clining. And the meaning of it is this, Wo to the Inhabiters of the Church of Rome, and to the Nations subject to the Roman Jurisdiction, for the Devil being overcome by the Primitive Chri­stians, in the War which he waged a­gainst them by Rome's Heathen Empe­rors, is now come to deceive you as he did them, and substitute you to be his Instruments of Persecution and Idolatry in their stead; and this design he means to prosecute upon you with all his might, being very angry at the Defeat he hath received, and sensible withal that he hath but a short time remaining to deceive the World in, in comparison of those many Years he hath spent already in that Work.

And to this purpose it is very obser­vable at ver. 17, that the Woman being fled into the Wilderness, the Dragon is no longer said to have made War with Her, but only with a Remnant (that is, a few selected Persons) of her Seed, which keep the Commandments of God, and have [Page 234]the Testimony of Jesus Christ. From thenceforth therefore the Woman is not persecuted, but deceived (as you may see Rev. xvii;) and the War is made only against a Remnant of her Seed, she being then become the chief Instrument of the Dragon in promoting Idol-Wor­ship, and persecuting that pious Rem­nant of her Children that refuse Com­munion with her in it, and reprove he [...] Superstitions and Corruptions. But of this more anon.

In the mean time, let us hear an ac­count of the second Persecution which the Dragon is now projecting against the Woman, as she is flying into the Wil­derness. It begins with these words: And when the Dragon saw that he w [...] cast unto the Earth, he persecuted the Wo­man which brought forth the Man-Child. These last words point out to us the time when the second Persecution was begun, as well as the occasion where­upon it hapned. For hence it follows, that the Dragon had not done any Exploit against the Woman since her [Page 235] bringing forth the Man-Child, which was caught up to the Throne of God, ver. 5, till now that he is preparing this new Stra­tagem against her, to overwhelm her with a flood of waters, as she is flying in­to the Wilderness. For so soon as ever the Woman's Man-Child was caught up to the Throne of God, it is said at ver. 6, that she fled into the Wilderness. And as she was flying into the Wilderness (for then it was, as appears by the following verses) the Dragon rallies up his For­ces, and begins to persecute her a second time. So that the War, which is de­scribed at the seventh, eighth, and ninth verses, wherein the Dragon is said to have bin cast down to the Earth, though it be set after the first mention of the Woman's flying into the Wilderness, yet is to be understood to have bin waged against her before her Man-Child was caught up to the Throne of God. For when the Dragon saw that he was cast down to the Earth (which was done by Mi­chael and his Angels in the War before described) he went and persecuted the [Page 236]Woman, which had brought forth the Man-Child, as she was flying into the Wil­derness.

The War therefore wherein the Dra­gon was cast down to the Earth, was contemporary with his first Persecution of the Woman, before she had brought forth her Man-Child. For therefore it is so precisely noted here, that the Dra­gon persecuted the Woman which had brought forth the Man-Child: that we might take notice that the Dragon had not persecuted her, nor made War a­gainst her, since her bringing forth the Man-Child, till now that he being cast down to the Earth, and her Man-Child assumed to the Throne of God, he per­secutes her as she is slying into the Wil­derness.

Now as to the meaning of the Types that are used in this 13th verse, they having all relation to the former Pe­riod, where the Scene was Heaven, must be interpreted in the same sence as there they have bin used in. Only the Dragon since he was cast down to the Earth, [Page 237]and in his stead the Woman's Man-Child caught up to the Imperial Throne, is not to be understood as having seven Heads and ten Horns (according as he is described, ver. 3.) that is, as persecu­ting by the means of the Roman Em­perors: but as he is described at ver. 9, where he is called that old Serpent, the Devil and Satan; to intimate to us, that the prime Author of this second Perse­cution is the same with that of the first; only he being now dethroned, is forced to make use of meaner instruments, and another sort of Persecution. Thus then we may express the meaning of this thirteenth verse: And when the Devil saw that he was worsted and de­throned in his first Attempt, he sought by other means to persecute the Church of Rome, now she had gotten a Chri­stian Emperor.

Which preparation and intention of the Dragon being thus declared, there follows in the 14th verse, a description of the Woman's second state, to wit, the state of her declension from her Pri­mitive [Page 238]Purity, to which the Dragon now accommodates this second Persecu­tion: it is described in these words; And to the Woman were given two wings of a great Eagle, that she might fly into the Wilderness, into her place: where she is nourished for a time, and times, and half a time, from the face of the Serpent. Here then we have the Woman in her Airy state, upon the Eagle's wings, as flying down from Heaven to Earth, and hasting from the face of her Egyptian Persecutors, to that unhappy (though too much desired) state of Ease and Peace, and Worldly Wealth, and secu­lar Pomp, and rest from Persecution, which is prepared for her in the Wilder­ness.

And let it be observed here, That as the Woman (or the Church of Rome) is now changing her condition: so the Politick state of the Roman Empire re­ceives a very notable Mutation with her. For whereas the Roman Emperors were before typified by the Dragon, (whereby is signified that they were [Page 239]professed Enemies of the Church of Christ) without any intimation of a Di­vision of the Empire: they are here contrariwise represented to us under the Type of two wings of a great Eagle; to intimate the Division of the Roman Empire, (whose Banner was an Eagle) into two parts or wings, administred by a pair of Emperors in this second Peri­od. And because these Emperors were the Woman's Friends, they are not only represented by a pair of wings, but are also said to have bin given to the Woman, to wit, to bear her gently to the place, or state, that she was hasting to.

And further, let us here observe the parallel of this description of the state of the Roman Empire, with that which the Angel gives Rev. xvii. 10, 11. where he tells us of seven Kings typisied by seven Heads; and between the sixth and and seventh of them puts in another King, not typified by any Head. A King he was to be, of the same dignity with the other seven, but not of the same nature with them, not any mem­ber [Page 240]of the blasphemous Beast, nor of the number of those Kings that are repre­sented by his Heads. So that in the time of this King, the Blasphemots Beast might seem to have received a mortal wound, as being deprived of his Head. But it was not long after when by the artifice of the Dragon, upon the failing of the Eagles Wings, this deadly wound was healed by the substitution of another Head, Chap. xiii. 1, 3. Here then let us compare this Hi­story, with what the Angel tells us of the seven Heads of the Beast, and of the other King of short continuance, that was to interpose between the sixth and seventh Heads, Rev. xvii. 10, 11.

He tells us therefore that five of those Kings were faln, and so there is of them no further mention, neither are they represented, as the others are, by their respective and peculiar Types. But he adds, that one is; and he is repre­sented in this xiith Chapter we are now upon, by a great red Dragon with seven Heads crowned, but ten Horns uncrow­ned. [Page 241]Because the Heads had bin, and were at that present in possession of their Kingdom, but the Horns were not. This Dragon therefore is the one that is, to wit, that in St. John's time reigned. The other (says the Angel) is not yet [...]m [...], and when he cometh he must continue a sho [...]t space; to wit, the Christian Emperors; who because they were Christian, and not Idolaters, are not thought fit to be typified by any of the Heads, which, for their worshipping of Idols, are said to have had upon them the name of Blas­phemy, (Rev. xiii. 1.) and the Beast to whom those Heads belonged, to have bin full of names of Biasphemy, (Rev. xvii. 3.) The Christian Emperors therefore are not thought fit to be represented by any Beast or Head, but the Angel vouch­safes them a peculiar mention by them­selves, as being none of that Blasphe­mous Crew; and accordingly they are here typified in the xiith Chapter, not by any Beast or Head, as the Heathen Emperors are by the Dragon, ver. 3. and the ten Kingdoms under the Headship [Page 242]and Supremacy of the Idolatrous Bi­shops, by the Leopard, Rev. xiii. 2; but by two wings of a great Eagle. And whereas the Angel tells us of these Chri­stian Emperors, that they should continue but a short space: his words are here ex­actly answered by what is said of these two wings of the great Eagle, which served only for the Woman's flight into the Wilderness, (which was as quick a way of passing thither as possible) and then they vanished.

These two wings then of the great Ea­gle were given to the Woman, that she might fly into the Wilderness into her place. What is meant by the Wilderness hath been before explained at ver. 6, where it is said, that in the Wilderness God hath prepared for the Woman a place. And agreeably thereunto it is here said at ver. 14, that she fled into the Wilder­ness into her place. But what place is this that she fled to in the Wilderness? Here it must be observed, that those three States of the Woman, viz. That of her Egyptian Servitude under the Heathen [Page 243]Emperors; That of her [...]light out of it under Christian Emperors; and that of her rest and quiet in the Wilderness un­der her own Bishops: may (from a dif­ferent consideration of the Types by which these three States are otherwise represented) be exprest by her Heaven­ly, her Aiery, and her Earthly State. So that her flying into the Wilderness, an­swers to her flying to the Earth. Hence it is that in the Wilderness, Rev. xvii, we find her sitting upon many Waters, and upon the ten-horned Beast that rose out of the Sea; in token of her arrival at this Sublunary and Terrestrial Globe. Wherefore by her place in the Wilder­ness, is meant her place in the Earth; and that is no other but the place where the City of Rome on Earth is situated. In this place (viz. upon the seven Moun­tains) we must conceive that the two wings of the great Eagle set the Woman down, when they had brought her gently to the Earth. By which is sig­nified, That the Church of Rome was now degenerated from her primitive [Page 244] Heavenly Purity, and coming into the Wilderness of this World, a Maze or Labyrinth of Secular Businesses; and that at such a time, when the Roman Empire through the Incursions of the Barbarous Nations, was nothing else but a desolate Wilderness, as the Prophets often phrase it.

In this place then she is nourished (to wit, with such things as she, like the Church of Israel in the Wilderness, lust­eth after) for a time, and times, and half a time, from the face of the Serpent. This duration of the Woman's in the Wil­derness, is otherwise expressed at ver. 6. by One thousand, two hundred, and sixty days, which makes just three Years and an half, if we allow to every Year twelve Moneths, and to every Moneth thirty Days. Since therefore this Woman is said at ver. 6, to have a place in the Wil­derness prepared of God for her, that they should feed her there One thousand two hundred and sixty days. And here again it is said of her, that she fled into the Wilderness, where she is nourished for [...] [Page 245]time, and times, and half a time; it is evident that by a time, and times, and half a time, must be meant One thou­sand, two hundred, and threescore days; and therefore we cannot better under­stand a time than of a Year, or Three hundred and sixty dayes; by which reckoning, three Years and a half will make just One thousand, two hundred, and threescore days. And because those days are put for Years (as shall be proved hereafter in the xiiith Chapter) the three Years and half, which answer to those one thousand, two hundred, and threescore days, must be understood not of com­mon Years, consisting of three hundred and sixty days, but of as many Years as days.

And as for that which is added, viz. That the Woman is to be nourished in the Wilderness so long a time from the face of the Serpent; the meaning is, that she should be preserved there from Per­secution: as appears both from the for­mer part of this Prophecy, where she is described in her Heavenly state; and [Page 246]also from the xviith Chapter, where her Eremitical Condition is set forth to us. For these words, from the face of the Serpent, have a manifest relation to that Type, which is used in the description of the first Persecution at ver. 4, where the Dragon is represented as standing before the Woman; so that the Woman at that time was just before the face of the Serpent. Now therefore she makes the more haste to get away into the Wil­derness, from the face of the Serpent, as desiring by all means to be out of the reach of those Afflictions, which she suf­fered when he stood before her.

And to this agrees that description of the Woman's Eremitical Condition, which we have Rev. xiii, & xvii. For from thence it plainly appears, that nei­ther the Woman her self, nor the King­doms and Churches subject to the Wo­man's Jurisdiction, are any longer per­secuted, but that on the contrary, the Dragon flatters them, and takes upon him to be very friendly to them, giving to the ten-horned Beast his Power, and [Page 247] Seat, and great Authority (Rev. xiii. 2.) which in effect was to give it to the Woman. For those ten Kings did give it to her, as appears in that she is repre­sented sitting on them (Rev. xvii.) that is, commanding them, and exercising Power and Jurisdiction over them. And to that seventh Head or King, who is called the Beast that was, and is not, and who (as hath bin proved) was to have his residence in the Church of Rome, those ten Kings to whom the Dragon gave his Power, and Seat, and great Au­thority, are said to give their Power, and Strength, and Kingdom. So that the Dragon now pretends to be the Wo­man's Benefactor, not shewing his face as formerly, to afright her; but cover­ing it with some disguise, or putting on another shape, that she not knowing him but by his face, nor having any jea­lousie of his fair offers and pretences, might the more easily be deceived by him. And this is that which I had oc­casion to observe a little before, viz. That the Woman after her coming into [Page 248]the Wilderness, is no longer persecuted by the Serpent, but deceived. This there­fore is the reason that she makes such haste to get into the Wilderness, where she is not to be persecuted, but fed and nourished, and so far preserved from the face and fury of the Serpent, as to be flattered and indulged, and caressed by him.

But now though she be flying into that so much desired state, where she and the Serpent shall accord so well to­gether: yet, as she is passing thither, he endeavours what he can to overwhelm her. For so it follows at ver. 15. That the Serpent cast out of his mouth water as a flood, after the Woman: that he might cause her to be carried away of the flood. This he did, as appears from the Con­text, while the Woman was upon the Eagle's wings, as she was flying into the Wilderness to her Earthly state.

Now as in her Earthly state the Nati­ons subject to the Roman Jurisdiction are represented by the Waters of the Sea, as hath been shewed already: so [Page 249]reason would that in her Airy state, they should be represented by the Clouds. For the Clouds have the same proportion to the Woman in the Air, which the Sea has to her on the Earth. And we know that Clouds are the proper fountains, from whence Flouds descend upon the Earth.

Whereas then the Serpent is here said to have cast out of his mouth Water as a Floud, after the Woman, &c. we must not think that the Serpent did this by himself without the help of his Mini­sters, any more than in the former Per­secution, which he managed by the Heathen Emperors; or in that other afterwards described, which he carried on by the assistance of another Beast, nay, of the Woman her own self, who is said to have bin drunken with the blood of Saints. We must not therefore think that the Serpent himself poured this flood of waters out of his own mouth, but it is to be understood that he made the Clouds to pour it out. Since there­fore by the Clouds which are the Waters [Page 250]of the Airy Region, are typified the Peo­ples subject to the Roman Jurisdiction; what can their pouring out of their mouth, a flood of waters, by the impulse of the Dragon, signisie, but their pouring out a flood of Heretical Teachers, and Do­ctrines, whereby the Woman was in great danger to have bin oppressed, and born away with the violence of it?

And this Allegory of the Serpent's p [...] ­ring out of his mouth a flood of waters aft [...] the Woman, to cause her to be carried away with it, is so fit a representation of that superfetation of Hereticks and Heresies, which arose in this Period, out of the Churches in Communion with the Church of Rome, but spread themselves to her, and did well-near endanger the subversion of her Faith: That I believe it is impossible to express it either by a fitter or clearer Type, if any one would study purposely to do it. For, because the Woman is represented in the Air is a declining state, the Serpent is repre­sented also with a suitable design of causing her to be carried away with a [Page 251]violent pouring out of water after her. Those Hereticks therefore whereby the Serpent did so much endanger the Church of Rome in this Period, are ve­ry fitly compared to the waters of a slood, which was the likeliest means to cause the Woman in those circumstances which she then was in, to be carried hastily to her ruin with the violence of it. And because these Hereticks arose out of the Churches in Communion with the Chuch of Rome and so out of those Peo­ples, Nations, Multitudes and Tongues, which are typified by Waters (Rev. xvii. 1, 15.) these Hereticks also coming out of those Waters, are yet more fitly re­presented by Waters. And because they are supposed to descend out of the Air, as being poured out after the Woman, who was there as yet upon the Eagles wings, they are as fitly typified by the waters of a flood; for floods come down from thence. And because they were designed for the carrying away of the Woman, they are fitly said to have bin poured out, that is, not dropped or distil­led [Page 252]down like common Rain, but vio­lently descending from above; as if the Windows of the Heavens which once were opened to the Deluge of the World, were now once more set open to the overflowing of the Church. And lastly, because these Hereticks were the Serpent's Instruments, and did his work, by framing, preaching, and maintaining of erroneous Doctrines, which are the product of the Mouth; they are most appositely represented as proceeding ont of the Serpent's mouth, whose work they did, whose Ministers they were, whose Doctrines they divulged and maintain­ed.

Now by what means the Woman es­caped safe out of this Heretical perse­cution in the Wilderness, we are told in ver. 16. where it is said, That the Earth helped the Woman, and the Earth opened her mouth, and swallowed up the floud which the Dragon cast out of his mouth. By the Earth no doubt are ty­pified some inhabiters of the Earth; for it is not reasonable to imagin, that in [Page 253]this so dangerous a persecution, by the overflowing of Heretical Doctrines, the Church of Rome should have had the chief of her Assistance from some sens­less Element, or unreasonable Creature. Who then were the main Helpers of the Church of Rome in this Heretical Per­secution? Her Emperors being Chri­stian Persons, and her Friends, were certainly not the least of her Assistants. But these are represented by the Eagles Wings, and help the Woman in her flight, by bearing her upon their Wings. Who then are they that are compared to the Earth, and helped her by opening of their mouths to swallow up that floud of Waters, which the Serpent had cast out of his? And because we speak not now of the Catholick Church, but of that particular Church of Rome, which alone is typisied by the Woman, we must not seek for any Helpers, but such as did peculiarly belong to that particular Church: no other Helpers being here directly typified by the Earth, as neither any other Churches by the Woman.

How can it then be thought that the Roman Clergy, that did the Woman so much service in her former persecuti­on in her Heavenly State, where they are typified by Michael and his Angels, should be here unconcern'd in this se­cond Persecution, where the Woman is assaulted with such kind of Enemies, as are most fit to be encountred by her Clergy? It is therefore certain that her Clergy had the greatest hand in bring­ing of her off at this time also. And who but they should here be typified by the Earth, it is not easie to conceive. Nay we cannot reasonably suspect the truth of it, if we admit of that Hypothesis, which hath been proved from the Angels interpretation of the Vision, Rev. xvii, where we are told, that by the Woman is meant the City of Rome, &c. Accord­ing to which Hypothesis the great red Dragon with seven Heads crowned, will typify (as hath been shewn already) the Heathen Roman Emperors: and the two Wings of the great Eagle the Christian Em­perors. Whence it will follow of neces­sity [Page 255]sity that the Woman born upon those Wings, must signify the Church of Rome in the time of her Christian Emperors, before those Wings were broken, and the ten Horns, together with the Beast, re­ceived Power as Kings.

And if so, let us but consult the Hi­stories of those times, and we shall find, that as they speak of nothing that can be more lively represented by the Waters poured out of the Serpent's mouth, than that mighty Inundation of Hereticks, which were the most remar­kable Pest of this Period: so we shall find the Clergie of Rome, (and nothing else but them, so far as that particular Church is here concerned) to answer punctually to every thing that is here spoken of the Earth.

As, 1. it is here said, That the Earth helped the Woman: so did they the Church of Rome. 2. It is said, That the Earth opened her mouth, and swallowed up the stood which the Dragon cast out of his mouth. And so did they, by opening of their mouths, and judging and deter­mining [Page 256]the Controversies of Religion, which were started in those Times, and by maintaining the Cause, and defend­ing the Persons of the Orthodox, appease those Tumults, and confound those He­resies, and were the most observable and renowned Helpers, not only of their own particular, but of the Universal Church. These therefore helped the Woman by such-like means as the Hereticks perse­cuted her. For as they persecuted her, by pouring out of their mouth a flood of Wa­ter: so these helped her, by opening of their mouths, and swallowing up the flood. And it is but fit that what Heretical Teachers labour to destroy with their mouths, the Orthodox should as ear­nestly endeavour to preserve with theirs.

There remains then but one thing more to be accounted for concerning this Type, viz. Why the Roman Clergy though they still continue Orthodox in the Faith, and faithful Helpers of the Woman in her Persecutions and Affli­ctions for the Gospel's sake, should yet [Page 257]be typified by the Earth? Especially since the Woman herself is hitherto upon the Eagle's wings. For, as hath been pro­ved before, the Earth is used in this Pro­phecy as a most dishonourable Type, to represent the most depraved & corrup­ted state of things. And therefore it may seem a very improper representation of the Roman Clergy who at this time were Orthodox. Neither can it, be thought that this Type is given them without some reason: or that it fell to them by chance, or that because the Hereticks are represented by a flood, the Orthodox are typified by the Earth of course, and for the due proportion of the Allegory.

But let us not be so vain as to imagin that the Spirit of Prophecy could not have invented five hundred other Alle­gories to express these passages by, most punctually and exactly, if this had fail'd in any circumstance. Since therefore it is observable that the Earth doth alwayes signify a degenerate state of things, it is not to be doubted but the Roman Clergy, who are here typified by the Earth, [Page 258]though they were orthodox in the Faith, yet were sufficiently degenerate in some other matter. And what that matter was is very manifest from the Histories of those times, who joyntly tell us that the Roman Clergy being mightily enriched under their Christian Emperours, did withal degenerate to Earthly-minded­ness, and are very observable in all Hi­stories for their covetous and ambitious practices.

And yet there may another reason be given, why the Roman Clergy in this sig­nal service which they did the Woman, are here typified by the Earth. For here­by they are conveniently represented under the Wings (as it were) of those Christian Emperours, by whose favour protection, and encouragement, they were so succesful in this undertaking.

And thus we have the Woman's Airy state, or, the description of her flight in­to the Wilderness. For that which follows in the 17th verse, is but a Preface to her Earthly-Wilderness-condition. But here it is well worthy to be observed, that upon [Page 259]the supposition of the truth of this Ex­position, we have an undeniable Argu­ment for the Orthodox Faith professed by the Church of Rome throughout this Period, against the Hereticks that oppo­sed it; and particularly against the Ar­rians, who of all others were the busiest at this time. For it is manifest, that those prevailing Doctrines, by whose Abet­tors the Church of Rome was persecuted, and which were swallowed up by the Earth (that is, which were condemn'd and silenc'd) in this Period, so that af­terwards they were little heard of in the Church, were Heresies, or (in the language of this Prophecy) the flood which the Dragon cast out of his mouth. And it is observable peculiarly of the Arrian Heresie, that although in this Period it made so great a bustle in the Church, and prevail'd almost to the subversion of the true Faith: Yet in a little time it was so far baffled by the Zeal and Vigour of the Orthodox, and deserted by its own Professors, that a­bout the beginning of the next Period [Page 260](when the Roman Empire came to be destroyed, and the Church arrived at her Earthly state) we find in History very little of it; and soon after, nothing. For indeed almost all Sects & Heresies of the former times were swallowed up in that third Period, in the Antichristian Pride & Greatness, and Idolatries of the Church of Rome. And it is yet far more evident, that the Orthodox Faith con­cerning the ever blessed Trinity cannot be interpreted to be any of that flood, which the Dragon cast out of his mouth: because this was so far from being swal­lowed up in this Period, that it has ever since continued for above these thou­sand years most zealously and univer­sally professed in the Roman Church.

But here also let us observe, that that Wo which at the first shifting of the Scene we find denounced against the Inhabiters of the Earth, and of the Sea, is now in part already come upon them. For though the Woman be yet perse­cuted, & her Clergy Orthodox: yet is she herself declining, and her Clergy waxen [Page 261]Earthy, and the Waters round about her dangerously infected with the poyson of Heretical Opinions.

But from henceforth expect no more to see the Woman persecuted. For the Dragon having in these two attempts perceiv'd himself unable to effect his ends upon her by any sort of Persecution, is now about to try his artifice in deceiving her; and so prevails by this device that of a persecuted and afflicted Woman, he makes her drunken with the blood of Saints, and those, her own children too, a few, a remnant of her righteous Seed. For so it follows ver. 17. That the Dragon (upon this second unsuccesfulness of this at­tempt upon the Woman) was wroth with her, and went to make war with the rem­nant of her seed, which keep the Command­ments of God, and have the Testimony of Jesus Christ.

The Dragon being wroth with the Wo­man, for having been too hard for him in those two attempts that he had lately made upon her by way of persecution, is now about to try another course, in­tending [Page 262]to deceive her; & to make war, not any more with her, but with the rem­nant of her seed. For of this I must desire the Reader to take special notice, That so soon as the Woman is fled into the Wil­derness upon the Eagles Wings, (that is, so soon as the Roman Empire ceased to be governed by a pair of Christian Empe­rours, and the ten Horns came to receive power as Kings, as we see in the very beginning of the next Persecution, de­scribed Chap. xiii, it being that war for which the Dragon is now preparing) the Woman, that is, the Roman Catholick Church, (as that word Catholick signifies the Generality of her Professours) ceas­eth to be persecuted, as she had been all along before, & becomes the Dragon's friend: who through his kindness to her in setting her upon the Roman Beast, Rev. xvii, did easily perswade her to prevaricate in her Faith with God, to turn a great Idolatress, & to drink large­ly of the blood of Saints.

Wherefore I must needs impute it to some fatal instinct, that they of the Re­ligion [Page 263]of the Church of Rome as it is ge­nerally professed among them, have bin so very fond of this ill-boding name of Roman Catholick. For though this name were very honorable in the primitive times, and gave place to none even in the next declining Period, (for hitherto the Church of Rome had laboured under Persecutions) Yet when she once is come into the Wilderness, we find this Woman so astonishingly altered, that the name of Heathen is not more abominable than the name of Roman-Catholick. We need not therefore envy our present Roma­nists the honour which they challenge as peculiar to themselves, of being Ca­tholick: if, by our piety & sencere preach­ing of the Word of God, we can but approve our selves to be of that holy remnant of her Off-spring,whom she per­secutes for not consenting with her, but reproving her Idolatries; that is, for be­ing true Protestants in keeping the Com­mandments of God, and having the Te­stimony of Jesus Christ.

This is so sad a story for poor Roman [Page 264]Catholicks, that I profess I am exceeding sorry for them. But yet I see not any possibility of finding out a milder sense, or a more favourable construction of this Prophecy for them, without making the most incoherent non-sense of it in the world. For in the xvii Chapter of the Re­velation we have the Woman described in her Wilderness-condition. And there the Angel has so plainly told us, that by the Woman is meant the City of Rome, that even Bellarmin himself, and many other the most celebrated Champions of the Roman Church, are forc'd to own it. But now that Woman in the Wilderness must be the same with this which fled into the Wilderness; & she which fled in­to the Wilderness, is the same with her who before was cloathed with the Sun, and had the Moon under her feet, and upon her head a crown of twelve Stars, who was persecuted by the Dragon both then, and in the time of her flying into the Wil­derness: so that 'tis impossible to ex­pound this Woman of the Heathen City of Rome, but only the Church of Christ within that City.

Neither will any Romanist find fault with me for speaking so very honour­ably of the Church of Rome, as I have done throughout the first Period, which represents her Clergie, by the glorious Type of Michael and his Angels; nor will they blame me for that singular commendation of their Orthodoxy in the second Period, while the Woman was flying into the Wilderness upon those two Wings of the great Eagle: now there­fore they must bear with me, while I speak no worse things, nor no other of her, after she is come into the Wilderness, than what the Holy Spirit of Prophecy has in plain words declared and foretold concerning her.

But it may be she is not yet arrived at her Wilderness-condition. And let them then that are of this opinion shew us who is meant by that great red Dragon with seven Heads crowned, & ten Horns uncrowned. Let them shew us plainly when that persecution of the Woman ceas­ed. Let them shew us who that Man-child was whom the Woman brought forth, and [Page 266]who was caught up to the Throne of God. Let them us give a clear account of that War which was between Michael and his Angels on the one side, and the Dragon and his Angels on the other side: wherein the Dragon is said to have been cast out to the Earth, & Michael and his Angels to have overcome him by the Blood of the Lamb, and by the word of their Testimony, and because they loved not their lives unto the death. And let them further make it plain to us, what is meant by those two wings of the great Eagle, that were given to the Woman for the expediting of her flight into the Wilderness: and let them clear those other circumstances of the second Period.

And whereas as the Church of Rome, after she is come into the Wilderness, is represented there as sitting upon Peoples, and Multitudes, & Nations, and Tongues, or otherwise, as sitting upon the Romas Beast, or Kingdom under the seventh Head, or eighth King of Rome, and is there said to have been given to Idola­try, to have made all Nations drunk with [Page 267]her Idolatrous Cup, and her self with the blood of Saints & Martys: Let them shew us if they can, either that the seventh and eighth King of Rome, & of the Roman Empire, is not yet come (for it is mani­fest that the sixth was reigning in St. John's time;) or that the Church of Rome has not yet obtained that universal Em­pire which is attributed to her, Rev. xvii; that she does not yet sit upon those many Waters, nor exercise authority over those ten Horns, amongst whom the Ra­nan Empire was to be divided in the time of its seventh Head. Or that the Church of Rome is not yet cloathed with Purple and Scarlet colour, nor decked with Gold, and precious Stones, and Pearls. Or i [...] that Church has not yet faln to Idolatry, and spread it far & near throughout the Roman Empire: or be not yet drunken with the blood of Saints, who has been the cause of so much bloodshed in defence of her Religion (which all the World besides herself proclaims to be Idola­trous) we may well expect to hear of them when it is likely that she shall.

Or if the Roman Empire be not ye [...] divided into ten Kingdoms, and if those Kings have not yet given their power, & strength & kingdom to the seventh Head or King of Rome, and of the Roman Em­pire, so that he now presides by a preca­rious right, derived from the favour of those Princes, and liable to be demanded when they please; it would be worth the hearing how these things can ever be more punctually fullfilled, then they seem to have already been.

Or lastly, if they shall persist that the Church of Rome is not yet come into the Wilderness; that is, arrived at her vast Empire, her Purple and her Scarlet colour, her Gold, and her Pearls, and her pretious stones, but is still persecuted by the great red Dragon, that has seven Heads and ten Horns, (that is, by the Roman Empire, under some one or other of its Heads) & is yet weltring in her blood, crying, & pained & in great affliction, & has been so for more then sixteen Hundred years; & therefore is at present in her heavenly state: or else that she is but declining yet [Page 269]upon the two wings of the great Eagle, & that the present flood of those she pleases to call Hereticks are cast out after her by the Dragon, and are not rather of that c [...]nant of her own children, that are [...]ersecuted by her to the death, for keep­ing the Commandments of God, and having the testimny of Jesus Christ: let them with­ [...]t any more ado, plainly and solidly, without fraud or guile, or any base un­ [...]andsome artifice, give us a clear account [...]f all particulars, as they are related in this Prophecy, and applyed to the Church of Rome; adding withall a [...]unctual refutation of that Exposition we have given, and are giving of them; and demonstrating the absurdity and [...]nconsistence of it, not with their preju­dices, but with the text it self, which we have undertaken to expound; and then, I shall have very little doubt, but that a Roman Catholick is a very worthy name, and such as every Christian ought to be ambitious of, and to endeavour after, as he tenders Truth, and Unity, and his own Salvation.

For let me add, that we who have departed from the Communion of the Church of Rome, (or, if you please, are driven out from her Communion) are not so unconcern'd in this Prophecy, as we generally would make our selves believe we are. Insomuch that many good and learned Men amongst us have seemed a little to discourage all attempts of looking into these mysterious secrets of the Revelation, and even to take a little pride in owning that they are not wise enough to comprehend them. From whence this mischief has ensued, that the unfolding of them has bin most­ly left either to factious, or to injudicious persons, who being carried away with violent prejudices, or not having abi­lities answerable to their Zeal of find­ing out the Truth, have made but very little progress in the work.

But, I say, the Protestant Churches are not altogether unconcerned in this Prophesie. For as we have a great ad­vantage of the Church of Rome, if she be come into the Wilderness: so if she [Page 271]still continue in her Heavenly state, or be as yet but on the Eagle's wings, I cannot see how we that separate from her Communion, can be justified in so doing. For if this Woman be the Church of Rome (which I take to be one of the most demonstrable Truths that are con­tained in this, or any other Prophecy) let us but read those passages that con­cern either her Heavenly or her declin­ing state, and we must needs perceive even from the letter of the Text, with­out the light of any Exposition, that [...]e has throughout those Periods the special condemnation of the Spirit of God. For she is not only persecuted by the Dragon, who is that old Serpent, cal­led the Devil and Satan; but is also victorious over him in both those Pe­riods.

But if we could plainly shew that both those Periods are absolved, and the Church of Rome arrived at her Wilderness-condition; we should pro­duce the clearest justification of our Cause imaginable, and of our depar­ture [Page 272]from communion with her. For then we have the Spirit evidently bear­ing witness together with us, that she is a great Idolatress, and a most de­testable Persecutrix of the Saints, that is, of that small remnant of her Seed, whom God hath reserved to himself out of that general Defection and Apo­stacy, which at that time was to befil the Roman Church.

But that we may not seem to give a slight account of this term, The Ren­nant of her Seed, the clearing where of [...] of so much importance to the the right understanding of this Prophecy: let it be considered, that the Woman, and her See [...] in general, and the Rest or Remnant of her Seed, are three distinct and several things. Now in both the former Periock, the Dragon had persecuted the Womans her self, and all her Seed in general, that persisted in communion with her. But now that she is come into the Wilde­ness, to be fed and nourished from th [...] face of the Serpent, though for that reason he be wroth with her; yet he intends no [...] [Page 273]to revenge himself upon her by making War with her, but only with the Rem­nant of her Seed.

Who then can be this Reminant of her Seed? First, it is evident that by the Remnant of her Seed, cannot be meant the Woman herself, for she must necessa­rily be distinguished from her Seed, much rather from the Remnant of her seed. Be­sides, we find the Woman, after she is come into the Wilderness, not persecu­ted, but so far from that, that she is [...]aking War herself against the Saints, and drunken with the blood of them.

Neither can we understand by this remnant of her Seed, her Seed in general, namely those her Younger Children, which she was to be delivered of in the Wil­derness, in opposition of that elder Off­string which she had brought forth in the two former Periods. For, as for the generality of her Children, after she is come into the Wilderness, they are ma­nifestly declared to have run with her to the same excess of riot and impiety. For how can a more Catholick Apostacy [Page 274]be described, than that whereof this Wo­man was to be the Author in the Wil­derness, with whom it is said, That the Rev. xvii. 2. & xviii. 3. Kings of the Earth have committed for­nication, and the Inhabiters of the Earth have been made drunk with the wine of her fornication; and that all nations had drunk of it. Wherfore this Remnant of her Seed, cannot be spoken of the Generality of her Seed that she was to bring forth in the Wilderness, because they generally took part with her in her Impieties: Whereas it is said of this Remnant of her Seed, with whom the Dragon is now preparing to make War, that they are such as keep the Commandments of God, and have the Testimony of Jesus Christ.

It remains therefore, that by this Remnant of the Woman's Seed, should be a few of her Children, that she should bring forth in the Wilderness, who through the special Grace of God should be preserved pure from her corruptions; in opposition to those many, or if you please, that Catholick party of her Off­spring, [Page 275]who should hold Communion with her.

And this is the constant sence of this word Remnant throughout the Scrip­ture, where it very frequently occurrs. See 2 King. xix. 4, 31. Nehem. i. 3. And there are many other Texts to like purpose. For there, when any general Defe­ction or Calamity is described, those whom it pleaseth God to save out of it, are very seldom otherwise expressed, than by a Remnant, or a Residue, or some word of like importance.

When therefore it is said that the Dragon was wroth with the Woman, &c. The meaning is, that he was wroth with her, as having mist his designe upon her in two several Persecutions of two se­veral sorts; the one by making War with her, when he had the State his friend, as in the time of the Heathen Emperours: the other by a flood of He­cesies, in the next succeeding Period, when the State was turned to the Churches side, and therefore would not help the Dragon to make War against [Page 276]her. But the Woman makes a shift to escape safe into the Wilderness out of both these Persecutions: and this is that which makes the Dragon angry with her. But how does he revenge himself upon her? He does not make War a­gainst Her, because the State continues friendly to her still. Neither does he per­secute her by Heresie: for he had found the unsuccesfulness of that but just be­fore. He therefore now intends to cozen her with a false Religion: not such as shall be manifestly impious, like the Heresies of the former Period: but such as shall have in it a great shew of Piety and Devotion.

And finding the inclinations of her Clergy, that they were set on worldly things, he feeds their covetous and am­bitious humor, and thereby betraies them into those mischiefs and impieties, for which we find the Woman so se­verely reprehended in the following Period. So the Dragon having thus de­ceived her with a shew of Piety, and in­gratiated himself with her by promoting [Page 277]her worldly interest and advantage, re­news his first attempt of making Warr even by the means of this deluded Wo­man herself, against that pious Remnaut of her Seed, who keep the Commandments of God, and have the Testimony of Jesus Christ. And thus he makes the Woman much more miserable by his flatteries and delusions, than 'ere he could have done by violence and an open enmity.

Hence we may gather, that in the next Period, to wit, that of the Wo­man's Earthy state, or abode in the Wil­derness, we shall meet with two sorts of Churches, an Apostatical or Idolatrous, and an Apostolical or pure Church. The Catholick Church is the Apostati­cally Idolatrous, the Remnant of her Seed Apostolically pure. And of this latter Church the Saints in general are de­scribed to be such as keep the Command­ments of God: and the Clergy such as have the Testimony of Jesus Christ.

First, of the Saints in general, who are said to keep the Commandments of God: which phrase of keeping the Commadments [Page 278]of God, is to be understood with a pe­culiar respect to the second Command­ment, which forbids Idolatry. And the meaning is, that whereas the Roman Ca­tholick Church, should Apostatize to Idolatry: this Remuant of her Seed should continue in the pure & uncorrupt Wor­ship of the only living and true God, according to the Rule of his Command­ments. To this purpose, it is observable that in the second Commandment, the reason annexed to the prohibition of Idolatry, is the Jealousie of God, who will punish the iniquities of them that hate him; but will shew mercy to them that love him and keep his Commandments. Which reasons being annexed peculiar­ly to the second Commandment, there is no doubt but God thereby intended to declare what a great account he makes of the observance, or the non-obser­vance of it. Insomuch that he makes this Commandment a kind of test of our affection towards him; but esteeming of the Breakers of it, as if they hated him, but of the Observers of it, as of those [Page 279]that love him, and keep his Command­ments. As if those that violated this one Commandment, had quite shaken off all duty and obedience towards God: but the Observers of it were his faithfull Servants, though possible in some other matters they might have their failings.

And it may not be unworthy to be observed, that the Spirit of Prophecy describing the Saints here with respect to the state of Christs Church in the Wil­derness, may very well be thought to allude to that particular notion of keep­ing the Commandments of God, wherein Moses useth it to the Church of Israel in the Wilderness. And that not only in the second Commandment, (but agree­able thereunto) in many other passages of his Writings. As may be seen in Deut. vii, viii, &c. And in all those Places, not a few, where the Keeping and Break­ing the Covenant of God, (which Covenant are his Commnadments) are used with a particular Respect to the second Com­mandment. It being very rarely found that any Commandment is particularly [Page 280]mentioned, and singled out from among the rest, but either it is the second Commandment only, or the second Commandment is one of them.

And this is the more observable, be­cause that as the Church of Israel in the Wilderness turned to Idolatry, so was the Christian Church to do also. And therefore it is very likely, that as God in pressing his Commandments upon the Israelites, layes a Special Charge up­on them for the Observation of the se­cond Commandment: so in commend­ing this holy Remnant of the Christian Churches Seed in the Wilderness for keeping his Commandments, he has a particular Respect to that Command­ment, in breaking whereof the grand Apostacy of the Catholick Church should be most visible and notorious.

2ly. As for the Clergy of this small, contemptible, and persecuted, but yet pure Church of Christ, they are said to be such as have the Testimony of Jesus Christ; that is, who testify the Gospel of the Grace of God, exhorting to keep the [Page 281]Commandments of God, and denounce­ing his Judgments against the Despisers of them. And here also there seems to be an allusion to Moses's testifying in the Wilderness against the Church of Israel; as you may see Deut. viii. 19. And it shall be (sayes Moses to them) if thou do at all forget the Lord thy God, [...]d walk after other Gods, and serve them, and worship them, I Testify against you this day, that ye shall surely perish. And again, to leave them a lasting Te­stimony to indure to future ages, Moses gives them a Song from God, Deut. xxxi. 20, 21. which when they turned to other Gods, to serve them and to pro­ [...]oke God, and break his Covenant, &c. was to testify against them as a Witness.

And it is further more observable that these persons, who are here said to have the Testimony of Jesus Christ, are the same that in the foregoing Chapter (Rev. xi. 3, 6, 7, 10.) are called Witnesses, and their office is described to be prophesying, and reproving the corruptious of the times they lived in, and bearing Testi­mony [Page 282]against those Gentile Worshipen that profaned the Holy City; which Holy City is a Type that answers to the state of Christ's Church in the Wilder­ness. For whereas the Dragon is said to have gone to make Warr with the Re [...] ­nant of the Woman's Seed, which keep the Commandments of God, and have the Te­stimony of Jesus Christ; we must take notice that to this end the Dragon presently goes and gives his Power, and Seat, and great Authority to the Beast, who at that time was very opportunely rising out of the Sea, Rev. xiii. 1, 2. By this Beast therefore, who is now rising out of the Sea, he intends to make War with the Saints and Witnesses of that desolate Remnant of the Woman's Seed And accordingly it is said of this Beast, at ver. 7, that Power was given him to make War with the Saints, &c. Which answers to the Dragon's going to make War with those that keep the Commandments of God. And in Chap. xi. we have a re­lation both of the Office of the Wit­nesses, and of the War which the Dra­gon [Page 283]by the means of this Beast was to take against them. They are called we Witnesses, to denote their paucity in respect of those Idolaters, whom they [...]tified against, who were the far greatest number; and withal to denote [...]e validity of their Testimony, because [...] Witnesses are sufficient. Of these therefore it is said at ver. 7. that [...]. when they shell be about to finish their Testimony, the [...]east that [...]. ascendeth at of the Abyss (or Sea) shall make War against them, &c.

Now that these two Witnesses are the same with those that have the Testimony of Jesus Christ, and consequently some of the Remnant of the Woman's Seed that we are speaking of, may appear; 1. In that the Dragon is said to have gone to make War with them, Rev. xii. 17; and we find he does so, Rev. xi. 7, by that Beast which ascendeth out of the Abyss, to whom for that end the Dragon had given his Power, and Seat, and great Authority.

[Page 284]2. In that these Witnesses are called Prophets, and their Office said to be Prophesying. Which answers directly to their having the Testimony of Jesus Christ. For the Testimony of Jesus Christ is the Spirit of Prophecy, Rev. xix. 10.

3. The time agrees exactly to this in­terpretation. For the Dragon went to make War with those that have the Testimony of Jesus Christ, at the time of the Woman's getting into the Wilder­ness; that is, at the beginning of the Apostatical and Idolatrous Times of the Church, when the Church, which is the City of God, began to be prophaned with False Worship. And in this Time also it was that the two Witnesses began to prophesie, Rev. xi, about the be­ginning.

4. It is manifest that the pure Church of God was to be preserved in this Remnant of the Woman's Seed through­out the whole duration of her Aposta­cy in the Wilderness, (or else there would be none for the Dragon to make War with, neither would God [Page 285]have any true Church at all in the Ro­ [...]an Empire, which is the subject of this Prophecy.) Wherefore they that have the Testimony of Jesus Christ, are to continue bearing witness, during all the time of the Woman's Apostacy in the Wilderness (for neither can we think [...]hat Jesus Christ would leave himself at any time without Witness against these Apostates). Now the time of the Wo­man's continuing in the Wilderness, was to be one thousand two hundred [...]d threescore prophetical days; which also answers expresly to the time that [...]e two Witnesses were to prophesie, Rev. xiii. 3. As also the time of the Beast's continuance, and of the Woman's Apo­ [...]lacy, to the time of the treading down of the holy City by the Gentiles, Rev. [...]. 2.

5. They that have the Testimony of Jesus Christ, are typified by those Angels to whom the ministerial Works of shewing and executing, or bringing God's Judgments upon the World, are constantly assigned throughout this [Page 286]Prophecy. And those Angels are the the two Witnesses, Rev. xi. Therefore they that have the Testimony of Jesus Christ, are these two Witnesses. The for­mer part of this Assertion I prove thus: When St. John went to fall at the Feet of one of those Angels, Rev. xix. 10. the Angel told him that he was St. John's fellow-Servant, and one of his Brethren, that have the Testimony of Jesus Christ, (that is, not a real incorporial Angel, but a Brother of St. John's, as well as a fellow Servant;) for the Testimony [...] Jesus is the Spirit of Prophecy. All which things exactly agree to the two Witnesses, who were Prophets too. Now such as that Angel was, such were the rest; there being no difference at all insinuated between them. They therefore were that Angel's fellow-Ser­vants, and Brethren, as he was St. John's. And they had the Testimony of Jesus too, for they also are Prophetical and Ministerial Angels.

Now that these Angels are the two Witnesses, I prove by fourteen of them [Page 287]Seven that sound the seven Trumpets, Rev. viii, ix, xi; and seven that pour out the seven Vials, Rev. xvi. For of the two Witnesses it is said (Rev. xi. 6.) that they have Power over Waters, to turn them into Blood, and to smite the Earth with all Plagues as often as they will. Which agrees most exactly with the office of those Angels that sound the Trumpets, and pour out the Vials: for they do nothing else with their Vials, and their Trumpets, but smite the Earth with Plagues, and turn the Waters into Blood. These Angels then having the Testimony of Jesus, and being the two Witnesses: it follows that they which have the Testimony of Jesus Christ, are the two Witnesses. And that they are all of them Ministers of the Gospel, ap­pears, not only from their Testifying, which is the proper Act of the Ministe­rial Function; but in that it was the Priest's Office to blow with the Trum­pet, Josh. vi. 4, to which the seven An­gels with seven Trumpets are a plain Allusion; and in that those seven Angels, [Page 288]which pour out the Vials of God's wrath, (to turn the Waters into Blood and smite the Earth with Plagues) are de­scribed Chap. xv. 6. as coming out of the Temple of the Tabernacle of the Testi­mony (whither none but the Priests might enter) cloathed with pure and white Linnen (which was the Priestly Cloath­ing,) and having their Breasts girded with Golden Girdles (the Priestly Orna­ment.)

Hence therefore we may certainly conclude, so far as any light can be had from comparing the Circumstances of this Prophecy, That the two Witnesses Rev. xi, are the same with these that are of the Remnant of the Woman's Seed, and have the Testimony of Jesus Christ. It is therefore a meer fancy of Bellarmin's, and without any solid foundation in this Prophecy, that the two Witnesses are Enoch and Elias, who shall come in their Bodies to prophesie against Antichrist. For how can these be said to be of the Remnant of the Christian Churches seed? And thus much of the Exposition of the second Period.

Now according to this Exposition, I shall subjoyn this following Para­phrase.

REV. XII.

Verse 12. — Wo to the Inhabiters of Rome, and to the Nations subject to the Roman Jurisdiction, (which from henceforth for your degeneracy may well be likened to the Inhabiters of the Earth, and of the Sea, in comparison of that Heavenly purity of your Fathers of the first Period:) for the Devil being vanquished by those Primitive Heaven­ly Christians, is come down to you, ha­ving great Wrath, as being sensible that he hath but a short time to deceive the World in, in respect of those thousands of years which he hath spent in that work already.

13. And when Satan saw that he was overcome by those Primitive Christians, he persecuted the Church of Rome, that had gotten a Christian Em­peror.

14. And in this Period the Roman Em­pire [Page 290](whose Banner is an Eagle) came to be divided into two Empires, and to be governed by a pair of Christian Empe­rours; whose Favour proved prejudicial to the Church of Rome: For in their time, enjoying Rest from Heathen Per­secutions, and great affluence of worldly Wealth and Honour, She began to de­cline to Superstition; and those good Emperours served her only as two Wings of a great Eagle to bear Her down from Her Primitive state of Heavenly Purity, to a Degenerate, and Earthly state; or (which is all one) to expedite her Flight from Her Egyptian Persecutors, under whom she lived a most pure and Hea­venly Life, into such a state of Ease, and Safety, free and quiet Exercise of Reli­gion, as the Children of Israel enjoyed in the Wilderness: for this is that State of things to which she is now hasting, and in which she is to be nourished with such things as her Soul lusteth after, for the space of three years (of years) and an half, that is, one thou­sand two hundred and threescore years, [Page 291]from the open violence and persecuti­on of the Devil

15. And that old Serpent, seeing that the Church of Rome was so well guar­ded by the Power and favour of her Christian Emperous, could not make War against her as before, but raised up a great abundance of Hereticks against her on every side, which for their abun­dance, their Impetuousness, and the Poyson, and Malignity of their Doc­trines, may be compared to a Flood of Water cast out of the Serpent's mouth after her, that he might cause her to be carry­ed away with it.

16. But this Flood being poured out after the Church of Rome, who was as yet upon the Eagles Wings, did na­turally descend unto the Earth, that is, the Clergy of the Roman Church, who were faln sooner to the Earth then the Church her self; who being Earthly­minded, Covetous, and Ambitious, but yet continuing Orthodox in the Faith, did help the Church, and by their wise, Judicious management of those Contro­versies [Page 292]in Religion, and Authoritative Decision and Condemnation of them, did (as it were) swallow up this Flood, that the Serpent had cast out of his Mouth, and quell the Tumults he had stirred up against their Church.

17. And the Serpent being thus a se­cond time defeated in his Project, was wroth with the Church of Rome, and intending to make another Experiment upon her, by deceiving her, and her Children into Superstition and Idolatry, under a fair shew of Kindness, and pre­tence of Piety, went to make War with the Remnant of her Seed, whom God should mercifully preserve from that Catholick Defection, who keep the Commandments of God, persisting in his Pure Worship, and have the Testimony of Jesus Christ, teaching all men to ob­serve the Commandmens of God, and warning those Apostate-Gentile-Chri­stians to abstain from Idols.

And thus much of the second Period, which gives us an account of the Wo­man's Aiery or declining state. We come [Page 293]now to the third and last Period, which concerns her Earthly, Eremitical, or Degenerate State.

CHAP. III.

An Exposition of Rev. xiii, to vers. 11; And therein of the Earthy and dege­nerate state of the Roman Catholick Church under the ten Horns, which were to receive Power as Kings, to­gether with that Eighth King of Rome (viz. the Roman Bishops,) and to give their Power, and Strength, and Kingdom to him for the persecuting o the Saints. And because those Bishops came hereby to be possest of a twofold Power, viz. a Secular Power, as the Favourits of those ten Kings; and an Ecclesiastical, as the pretended Vi­cars of Christ, and Successors of St. Peter. This thirteenth Chapter begins [Page 294]with their Secular Power, and to the Exposition of it is subjoyned a Para­phrase.

WE have followed the Woman into the Wilderness, let us now see what becomes of her there; what be­comes of her Clergy, who in the first Period were typified by Michael and his Angels; in the second, by the Earth: what becomes of the Civil State of the Roman Empire, whose Emperors in the first Period were typified by the Dra­gon, an Adversary; and in the second by two Wings of a great Eygle, and re­presented as a Friend to the Woman, being said to have bin given to her: and lastly, how, and by what means the Dragon manages that War, which, upon his defeat in the second Period, he went to make with that holy Rem­nant of the Woman's Seed, which keep the Commandments of God. and have ths Testimony of Jesus Christ.

Of all these things we have an ex­act account in the xviith and xiiith [Page 295]Chapters. Where the Woman is re­presented as a great Idolatress and a cruel Persecutrix of the Saints; her Clergy sitting at the Helm of the Ro­man Empire, and having supream Au­thority therein, by the favour of those ten Kings among whom that Empire came to be divided at the Woman's entering into the Wilderness; and by the means of these ten Kings, headed by the Roman Bishops, the Dragon went to make that War against that Remnant of the Woman's Seed. For of these ten Kings the Angel tells us, Rev. xvii. 14. that they should make War with the Lamb Christ Jesus; that is, that they should make War with him in his Saints.

And this is expressed more clearly of these ten Kings, who being united un­der the Headship of the Roman Bishops, are called the Beast that rose up out of the Sea, Rev. xiii. 1. of whom it is said at ver. 7. that it was given unto him to make War with the Saints, that is, with those that keep the Commandments of God, and [Page 296] have the Testimony of Jesus Christ. And that this War was made with them by the Dragon, as the principal Author of it, appears from ver. 2. where it is said of this Beast, the more immediate in­strument of it, that the Dragon gave him his Power and Seat and great Au­thority. Now therefore come we to the particular Explication of this xiii. Chap­ter.

Which xiiith Chapter containes a Description of two Beasts; the one ten­horned; the other two-horned. Of the ten-horned Beast, we have an account from Ver. 1. to Ver. 11. in these words.

Rev. xiii.

1. And I stood upon the Sand of the Sea, and saw a Beast rise up 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 [Page 297]Mouth of a Lion: and the Dragon gave him his Power, and his Seat, and great Authority.

3. And I saw one of his Heads, as it were wounded to Death; and his deadly Wound was healed: and all the World wondred after the Beast.

4. And they worshipped the Dragon which gave Power unto the Beast: and they worshipped the Beast, saying, Who is like unto the Beast? who is able to make War with him?

5. And there was given unto him a Mouth speaking great things, and Blas­phemies; and Power was given unto him to continue forty and two Months.

6. And he opened his Mouth in Blas­phenty against God, to blaspheme his Name, and his Tabernacle, and them that dwell in Heaven.

7. And it was given unto Him to make War with the Saints, and to overcome them: and Power was given him over all Kin­dreds, and Tongues, and Nations.

8. And all that dwell upon the Earth shall worship Him, whose names are not [Page 298]written in the Book of Life of the Lat [...] slain from the foundation of the World.

9. If any man have an Ear, let him hear.

10. He that leadeth into Captivity, shall go into Captivity: He that killeth with the Sword, must be killed with the Sword. Here is the Patience and Faith of the Saints.

This ten-horned Beast which is here described in these ten Verses, is the same with that whereof the Angel tells us in the seventeenth Chapter. For there (as hath bin said) he is foretold of under his last Head, together with whom the ten Horns were to receive Power as Kings. In token of which they are here represented with ten Crowns upon them. Which evidently shews that the Beast is here set forth under his last Head; there being no Reason to be given, why the ten Horns were seen without Crowns, Chap. xii. 3, and here with Crowns; but only that in the Dragons time, (i. e. the Heathen Roman Empe­rours, who were the sixth Head) these ten Horns had received no Kingdom, as the Angel tells us of them Rev. xvii, 12. [Page 299]but together with the seventh Head they were to receive Power as Kings; and therefore under this seventh Head (i. e. the Roman Bishop) is this seven­headed and ten-horned Beast exhibited in the Chapter we have now to deal [...]ith.

And here it is to be observed, that so soon as ever the two Wings of the great Eagle are gone off the Stage, the ten­ [...]rned Beast comes on again, having as Horns now crowned. Which should [...]timate to us, that from the Dissoluti­on of the Roman Empire, (the Roman Emperours being one of the Wings, which when broken off, the other is un­serviceable) We are to compute the Reign of the last King or Head of the blasphemous Beast. And that is, from about the Year four Hundred fifty six, as I conceive, but let the Reader use his own Judgment.

Thus then one Wing being broken off; and consequently the other not being able of it self to bear the Woman up above the ground, we must imagin [Page 300]that the great Eagle, which received her out of Heaven, has fairly now by this time set her down upon the Earth. And in this Posture, the Woman sitting on the Earth upon seven Mountains; and the Peoples, Nations, Multitudes, and Tongues belonging to the Roman Jurisdiction, being circumfus'd like Wa­ters round about her, we must conceive the Vision to be now presented to St. John. And thus we have those Inhabiters of the Earth and of the Sea compleated, against whom that Wo was predenounc­ed, Chap. xii. 12, as hath been shewed before upon the Place: for the inhabi­tants of the Woman herself sitting upon seven Mountains, are the Inhabiters of the Earth; and the Nations subject to the Roman Jurisdiction, the Inhabiters of the Sea.

St. John then, standing upon the Sand (or shore) of the Sea, in a place of con­venient Prospect to behold the Rise of these two Beasts described in this xiiith Chapter, observes one of them (viz. the ten-horned) to arise up out of the Sea. [Page 301]Ver. 1. and the other (Viz. the two­horned) to come up out of the Earth, ver. 11. The meaning of which is plainly this; That he saw the Roman Empire, which before was governed by a pair of Emperours, divided now into ten King­doms, ten Kings arising in the Roman Territories, and that he saw another King arising out of Rome it self. Of which other King it is said, ver. 11, 12. that he had two Horns like the Lamb's, but that he spake like the Dragon; and also that be exerciseth all the Power of the first (ten­lorned) Beast before him. By which words, as it is plainly signified, that this latter King should reign altogether with the former; so it is not obscurely hinted to us, that though he carried on the Dra­gon's work, yet should he hold some near Resemblance outwardly to the Lamb Christ Jesus. Which exactly agrees with that which hath bin shewed before out of the xviith Chapter, where the Bishops of Rome have the ill hap to fall out to be the last Head and King of that seven­leaded and ten-horned Beast. To whom [Page 302]also the ten Horns were to give their Power, and Strength and Kingdom, Rev. xvii. 13, 17. according as it is here up­luckily said of this two-horned Beast to like purpose, That he exerciseth all the Power of the first (ten-horned) Beast. By which is signified that this two-horned Beast should be the Head and Prim [...] mobile of the first ten-horned. So that now each Horn or King of the ten-horned Beast, is supream Lord in his respective Kingdom: and the two-horned Beast (by the Benevolence of those ten King) Lord Paramount, extending his Domi­nion over all.

In this third Period then there wat to be two Supream Lords in each King­dom of the Roman Empire: the Bishops of Rome in all; and each of the ten Kings in his respective Kingdom. And though this might seem strange to those that have not seen the things that we have seen: yet now the Romanists have made it out so clearly to us, that there are few but can unriddle it. For each of the ten Kings within his own Terri­tories, [Page 303]is Supream in meerly Temporal Affairs: and the King that has two Horns like the Lamb, in Spirituals; yea, and in Temporals too, in ordine ad Spiri­tualia, so far as Spirituals things are in­terwoven, and concern'd in Temporals. And this is the Reason that we have now two Beasts or Kings described in this Period: the first whereof (viz. the ten-horned) we may call the Secular least; and the other (if you please) the Ecclesiastical. And yet notwithstand­ing, as to the business of Religion, (which is the principal concern of this Prophe­cy) there is in effect but one Beast: since it is said of the two-horned Beast, that be exerciseth all the Power (and conse­quently is the Head) of the ten-horned Secular Beast.

But if the xiiith and xviith Chapters, set forth the same Beast to us (as was said before) how comes it to pass, that we find a Woman sitting upon the Beast in Chap. xviith, but none in the xiiith? I answer; that the Woman or City, Chap. xvii, (out of which the seven Heads [Page 304]were partly risen, and partly afterwards to arise,) is answerable to the Earth in the xiiith Chapter, which is the place where the Woman was set down by the Roman Eagle, that had wafted her from Heaven. And since the Woman's sitting on the Beast, is nothing but an Indica­tion of her being the Imperial Seat: it is exactly answered in the xiiith Chapter, ver. 11, 12, where it is said that out of the Earth arose that Beast with two Horns like the Lamb's, who exercised all the Po [...] ­er of the first (i. e. presided over the ten-horned) Beast.

And to this purpose it is further yet observable, that St. John had seen the Vision of the xviith Chapter before. For the Angel calls him there (ver. 1, 2.) as to a sight which he was very well ac­quainted with, Come hither (saies he) and I will shew thee the Judgment, [...], of the great Whore that sitteth upon many Waters. Where the so often Repetition of the Prepositive Article, shews that great Whore, and [Page 305]those many Waters to have been ex­hibited before in some of the pre­cedent Visions to the Prophet. And where can that more probably be thought to have bin done than in this thirteenth Chapter? And we shall make but little Question of it, if we consider, That the Angel in Chap. xvii, having called St. John to see the Judgment of the great Whore that sitteth upon many Wa­ters, shews him a Woman sitting on a se­ven-headed and ten-horned Beast, viz. the Beast described in this xiii Chapter, which he had seen to have risen out of the Sea. This Vision therefore of the xiiith Chapter is in effect the same with that of the xvii. And as it is there said, at ver. 3, that the Beast was full of names of Blasphemy: so here at ver. 1, he is said to have had upon his Heads a Name of Blasphemy, and a little after, to have open­ed his Mouth in Blasphemy against God.

But the great question here will be, what Kind of Blasphemy is here spoken of? I answer; It is Idolatry. For no other Sort of Blasphemy has bin common to [Page 306] all the Heads of the Beast, but this. To which we may add, That the great fault of these ten Kings is said, in several Places of the Revelation, to be Idolatry. As Rev. xvii. 2. With whom the Kings of the Earth have committed Fornication, &c. And Rev. xviii. 3. For all Nations have drunk of the Wine of the Wrath of Her Fornication, and the Kings of the Earth have committed Fornication with Her, &c. And the same again at ver. 9. The Kings of the Earth, who have commit­ted Fornication with her, &c. So also Chap. xiv. 8. Babyton is faln, because she made all Nations drink of the Wine of the Wrath of her Fornication. Nor can I find any other Blasphemy laid to the Charge of these Kings, or these Nations, throughout the Revelation, but only that of Spiritual Fornication, or Idola­try. Certainly, if they had bin guilty of any other Blasphemy, we should have had some mention of it, in some or one of those many Places, where the Spirit seems on purpose to draw up his In­dictment against that Great Babylon, [Page 307]and the Nations that were in League with Her, to shew the equity of the Judgments which God had purposed to inflict upon them. And on the other side, if by this their Blasphemy in this xiiith Chapter, were not meant Idola­try, how should it come to pass that we should have no mention here of their Idolatry, where the Spirit seems on pur­pose to characterize their Apostacy. For it is evident from this xiiith Chapter, that the great Apostacy of these Nati­ons should consist in Blasphemy: where­as in all the other passages of this Pro­phecy, it is exprest by Fornication or Idolatry. Till therefore it can manifest­ly be proved, that the Spirit hath any where charged them with some other sort of Blasphemy, we must expound this Blasphemy of the xiiith Chapter to be meant of their Idolatry. And it is most unquestionable, that the Notion of Blasphemy is generally taken in so large a sense in Scripture that it will easily admit of this Interpretation we have given of it.

Lastly, it will be no hard Matter to demonstrate what were the very Words and Syllables of that Name of Blasphemy which were written on the last Head of this Blasphemous Beast. For under his last Head He is set forth to us both in this xiiith Chapter, and in the xviith al­so. Now in the xviith-Chapter, the Wo­man sitting upon the Beast under his last Head, is said to have had upon Her Fore-Head a Name written, MYSTERY, BABYLON THE GREAT, &c. This is the Name which was seen upon the last Head of this ten-horned Beast. For the Head of the Woman and the Head of the Beast are all one: The same King being supream both in the Woman, and the Beast; that is, both in the Imperial City, the Territories of the Empire. But now if this were the Name of Blasphe­my, that was seen upon the Beast's Head, it is certain that his Blasphemy was Idolatry.

And further from this Name of Blas­phemy may partly be demonstrated what [Page 309]kind of Idol-Worship this Beast should Patronize. For since the first Word of his Name is MYSTERY, methinks here should be some thing more intended by it, than only to let us know that his Metropolis should be not the Literal, but a Mystical Babylon; and his Forni­cation, Spiritual: for there are many o­ther Circumstances of the Prophecy which evince this clearly. I suppose ther­fore that by this MYSTERY, is chiefly meant, that the Blasphemy and Idolatry, which this Beast should introduce and propagate, should be no common, down­right, wilful, or affected Blasphemy, but such as is consistent with a shew of Piety towards God; Such as requires no little Artifice to contrive, and is not easy to detect; no gross but subtile Blas­phemy, and not unworthy of the Ro­man Name. All which methinks may very fitly be comprized, in that one Word the Prophet useth, if we should call it a Kind of Blasphemy or Idolatry in a Mystery. But of this Blasphemy, some­thing more hereafter at ver. 6. where [Page 310]it is said of him, That he opened his Mouth in Blasphemy against God, to blaspheme his Name, his Tabernacle, and they that dwell in Heaven.

In the mean time let us hear the de­scription of him, as to shape, and linea­ments, which we have in ver. 2. where he is likened to a Leopard, that is, (as I conceive) the Grecian Monarchy, Dan. vii. 6, which of an intire Kingdom un­der Alexander the Great, became after­wards divided into four Kingdoms, un­der four several Heads or Kings. For so the Roman Kingdom also, which had been intire before, was now divided into ten smaller Kingdoms, under ten several Kings.

But as the Body of this Kingdom was like the Leopard, or the Grecian King­dom, shattered in pieces as that King­dom was: so in the Feet (the Instruments of Motion and Activity, and, in Bears, of preying and spoyling) it is said to have bin like a Bear, that is, the Persian Monarchy, Dan. vii. 5. For as the Per­sian Kings would not engage in War, [Page 311]nor enter upon any Action of great Moment, without consulting of their Magi: so neither would these ten Kings that constitute the Roman Beast, under its seventh or last Head the Popes, with­out consulting of their Priests & Bishops. To which Purpose it is said of the Eccle­siastical Beast, that had two Horns like the Lamb; that he exerciseth all the Power of the first Beast (viz. the secular ten­horned Beast) before Him, ver. 12. Which shews the great influence that the Churchmen were to have upon the Civil State. Insomuch that the Angel tells us of these Ten Kings, Rev. xvii. 13, 17, That they should give their Power, and Strength, and Kingdom to the Beast; that is, to the seventh or last head of Rome and of the Roman Empire, which we have plainly shewn before to be the Ro­man Bishops. And if we look upon these Kings as to their making War against the Saints, and setting up Idolatrous Worship, (which are the only things for which they are considerable in this place) it cannot be denied but that the [Page 312]Civil State is wholly influenced by the Churchmen in them.

Lastly, the Mouth of this ten-horned Beast, was like the Mouth of a Lion, that is, in speaking, giving Commandments, making Laws, and the like, it resembled the Assyrian or Babylonish Monarchy, likened to a Lion, Dan. vii. 4. For as the Kings of Babylon, and particularly King Nebuchadnezzar, are infamous in holy Scripture for setting up Idola­trous Worship, and commanding those that refused to fall down before their Idols, to be burnt alive (as may be seen Dan. iii, in the case of Shadrach, Me­shach and Abednego.) So this ten-horned Beast with a like brutish rage and cru­elty should instantly command all Here­ticks, that is, all opposers of his Idola­trous Edicts, to the fire and faggot. And therefore it is remarkably said of Rome, (the Metropolis of that Ecclesiastick Beast, who exerciseth all the Power of this ten-horned secular Beast, Chap. xiii. ver. 12;) that she was not only like Babylon in being the Mother of Harlots, but also [Page 313]that she was drunken with the Blood of Saints, Rev. xvii. And of this ten-horned secular Beast himself it is said in this xiii Chap. ver. 7, That it was given to him to wake War with the Saints, and to over­came them.

To this Beast who was like the Leo­pard, and his Feet like the Bear's, and his Mouth like the Lion's, the Dragon gave his Power, and his Seat, and great Authority, (as is said at ver. 2.) that is, be gave this Beast such Power and Au­thority of making War against the Saints, (for this is the Power that is said to have been given him, at ver. 7.) as the Roman Heathen Emperors, typified by a great red Dragon, Chap. xii. 3. had before him, together with their Seat Imperial too, the City of Rome. And thus the Dra­gon missing of his design in persecuting the Woman in his own shape before by Heathen Emperours, and afterwards in casting out a flood of waters after her under the Christian Emperours; is now about to try the utmost of his Skill, and persecute the Remnant of the Woman's [Page 314]Seed by this ten-horned Beast of gentler aspect, but no less impious and cruell qualities. For it is observed of the [...] dicius, quod omnium animalium a­micus, excepto Dracone. Leopard, (whom this Beast resem­bled in all things but his feet and mouth) that he is a friend to all the Beasts, save only to the Dragon. And therefore the Dragon could not have found a sitter instument than this Beast to place upon his Throne, and with a feigned shew of friendship to abuse the Christian World. But hence we may perceive whose De­puty the head of this Beast is, (though he pretends a much more noble dep [...] ­tation, and is said at ver. 11, to have two horns like the Lamb) since we are here assured, that it was the Dragon, who gave him his Power, and Seat, and grea Authority. But to proceed.

In ver. 3 of this xiiith Chapter, St. John describes the manner how the sixth Head of the Roman Beast fell off, and the seventh succeeded in his stead. I saw, sayes he, one of his heads as it were wound­ed [Page 315]to death, (which wound was given can by a Sword, ver. 14.) that is, I saw [...]e sixth Head of the Beast, to wit, the Roman Heathen Emperours, (for the first five were faln off before) as it were [...]nded to death by the Sword of the [...]irit of God. For it is said, Rev. xii. 11. [...]hat Michael and his Angels overcame the Dragon, by the Word of their Testimony, [...]ch Word is the Sword of the Spirit, [...]. vi. 17. And thereupon succeeded [...]e Christian Emperours, who are typed [...]y no Head, (because the Heads were all [...]sphemous;) but have a Type peculi­ [...] to themselves, viz. two Wings of a [...]reat Eagle. Of whom we have the fistory, in the latter end of Chap. xii. When therefore the Prophet comes in Chap. xiii, to describe the Eighth King, who is the seventh or last Head of the [...]lasphemous Beast, he tells us, that he saw [...]e of his Heads, [...], [...] it were wounded to death, meaning thereby that the Beast had before re­ceiv'd a mortal wound in one of his Heads, viz. the sixth. According as it is [Page 316]said of the Lamb, Rev. v. 6. I saw the Lamb (Christ Jesus) [...], as if he had been slain. For the Lamb had really been slain before St. John saw him in that Vision; and so had this Beast re­ceiv'd a mortal wound in one of his Heads, before St. John is here said to have seen it as it were wounded to death. For it had been wounded to death at the time when the Christian Emperours, those two Wings of the great Eagle, came upon the stage: and so it continued during their short reign, to wit, until the ten horns arose, and the Empire came to be divi­ded into ten Kingdoms. So that the blasphemous Roman Kingdom was like to have been utterly ruined, but that the wound was healed, by the Dragon's substituting another head, in whom the several Members of that blasphemous Kingdom should be once more united.

And hereupon it is said, that all the World wondred after the Beast. Agreea­bly to that which is said Rev. xvii. 8, that they whose names were not written in the Book of Life, should wonder at him. [Page 317]This wondring therefore was to be a [...]onder of approbation. And the meaning is, that they whose names were not written [...] the Book of Life should wonderfully ap­ [...]rove the Power and Practices of this [...]east. And so indeed it follows (Chap. [...]iii. 4.) That they worshipped the Dragon, [...]hich gave Power unto the Beast, that is, [...]hey not only submitted to the Beast's Power (which they both might and [...]ought to do) but they complied with him, and obeyed him in his Impious E­ [...]icts, which proceeded from the Dra­gen. And thus with wonderfull applause they worshipped the Beast, saying, Who is like unto the Beast? Who is able to make War with him? (that is, Who of the Saints is able to make War with him?) for the War here spoken of is a War a­gainst the Saints, it being said of this Beast at ver. 7. that It was given to him to [...]ake War with the Saints, and to overcome them; and Power was given him over all Kindreds, and Tongues, and Nations. Which is, as if it had been said, that Pow­ [...] was given him to persecute the Saints [Page 318]over all the Nations of the Roman Em­pire, which was now subject to this ten [...] horned Beast. And these Victories o [...] the Beast over the Saints are here ad­mired by his Worshippers ver. 4, wh [...] cry him up as if none were like to him nor any able to make War with him.

At ver. 5, it is said, That there w [...] given unto him a Mouth speaking grea [...] things, and Blasphemies, (the chief of w [...] Blasphemies and great things, amongst m [...] ny others, were the commanding of I [...] ­dol-worship, (which is the most real Blas [...] phemy in the World) and of the extir­pation of all opposers, whether private Persons, Kings, or Emperors, by Fire or Sword, or Deposition, or any othe [...] cruel, bloudy, insolent and Antichristian way;) and Power was given unto him t [...] continue forty and two Months.

Concerning which fourty and tw [...] Months these two particulars must b [...] cleared, First, that they are put to signi­fy a certain time; and 2ly, that thereby is meant not Months of Days, but Month [...] of Years. By which reckoning forty and [Page 319]two Months will make One thousand two [...]undred and sixty Years, allowing for every Month according to the usual es­timate of thirty Dayes, as many Years. For so two and forty times thirty Years, will make One thousand two hundred and sixty.

1. That by this term of forty and two Months, is meant a certain definite time, may appear from these two Considerati­ons. First, because this time of forty and two Months is expressed so many several ways, all of them amounting to the ve­ry precise and definite time. For as here it is expressed by forty two Months: So Rev. xi. 2, 3. these forty two Months are varied by One thousand two hundred and sixty Dayes. And again, these One thousand two hundred and sixty Dayes, are varied by a time, and times, and half [...] time; (that is, three Years and an half, allowing to every year twelve months, and to every month thirty days) Rev. xii. 6, 14. Now if by forty two months were meant a time uncertain and indefinite, it would not be so variously expressed. [Page 320]For when St. Peter is said to have asked our Saviour whether he should forgive his Brother until seven times, and our Saviour answered him, until seventy times seven, Mat. xviii. 21, 22: as any man considering the circumstances of this Text, would think that by seven were meant a small uncertain number; and by seventy times seven, a great one: So if seven had been varied by five and two, by four and three, or by six and one, no man would have imagined, but that the precise and definite septenary number had been meant by it. So likewise, if seventy times seven had been otherwise expres­sed by Four hundred and ninety, and o­therwise again by ten times forty nine; no man would have believed, but that the certain definite number of seventy times seven had been intended by it. If then we apply the same to our present case, where forty two Months are expres­sed by One thousand two hundred and sixty Dayes, and otherwise again by Three Yeares and a half, we may justly wonder if any man of but common rea­son [Page 321]should after to expound them of an uncertain time. But.

2ly. Those certain numbers which in any language are put for uncertain, are usually round numbers, as ten, a hundred, a thousand, and the like; or else catching and retorting numbers, like that of our Saviour's seventy times seven, catching up and retorting upon St. Peter's seven; or else they are some certain numbers which by the peculiar use of any Language are uncertainly understood. But as for these numbers of forty two, One thousand two hundred and sixty, and three and an half, they are neither round numbers nor retorting numbers, neither are they any where used in the Greek or He­brew, or any other Language that I know of, for uncertain numbers. But

3ly. If we consider that one of these numbers is a mixt number, (viz. three and an half) compounded of a whole number and a fraction, we shall perceive a further reason yet, why they cannot be expounded in an uncertain sense. For there is no reason to be given why any [Page 322] fraction should be added to a whole num­ber, but only for the limiting and ascer­taining of its signification. Surely no language in uncertain numbers is so ex­act and punctual to a fraction. We con­clude therefore, that by this number of forty two months, the time allotted for the continuance of this ten-horned Beast under the headship and supremacy of the Roman Bishops, is the certain, defi­nite, and limited term of forty and two months, One thousand two hundred and sixty Dayes, or three Years and an half.

And now there will remain but this Question more to be decided, Whether these months, and years, and days, be meant of common months, and years, and days, or of Prophetical, that is, as Prophets sometimes mean in holy Scrip­ture; with whom 'tis no unusual thing to speak of days instead of years. For the resolution of which Question, I shall lay down this as an undoubted Truth, That in any difficulties arising concerning this ten-horned Beast here spoken of, if they be capable of more good, allowable, Scripture [Page 323]senses than one, we are to guide our selves by the authority of the Angel, Rev. xvii, and to choose that which is most agreeable to the interpretation of the Beast, which he has there given us. Now that dayes in Scripture Prophecy are sometimes put to typify years, is evident from two remarkable Prophecies which we have to that purpose.

One is Ezek. iv. 4, 5, where the Pro­phet is commanded of God to lie upon his left side, and to lay the iniquities of the house of Israel upon it three hundred and ninety dayes, and God tells him, that he has laid upon him the years of their iniqui­ty, according to the number of the days; that is, that he should bear the iniquity of the house of Israel as many dayes, as they should bear them years, or, that his bearing them three hundred and nine­ty dayes, should signify to the house of Israel that they should bear their own iniquity as many years.

And so again at ver. 6, the Prophet is commanded, that when he has accom­plished the three hundred and ninety [Page 324] dayes upon his left side, he should lye a­gain upon his right side, and beare the iniquity of the house of Judah forty dayes, and God tells him again, that he has ap­pointed him each day for a year, that is, that each day of his bearing the iniquity of the house of Judah, should signify to the house of Judah, that they should bear their own iniquity a year; and so the Prophets forty dayes should signify to them as many years. From whence we would infer no more then this, which any one may perceive to be the natural result of it, viz. That yeares in Prophecy may be typified by dayes, or, that each day of the continuance of the Type, may stand to signify a year in the accom­plishment. So that in our present case the forty two months, three years and an half, or One thousand two hundred and sixty dayes of the continuance of the Type, may signify as many dayes of years, and months of years, and years of years in the accomplishment.

Another like instance we have in Dan. ix. 24. where seventy weeks in the [Page 325]Prophecy, are confessedly put for seven­ty weeks of years, (or seventy times se­ven years) in the accomplishment, each day of the week representing a Year, And though Bel­larmin De Rom. Pont. Lib. 3. Chap. 8. tells us that Dayes are not here put for Years, because in Hebrew the word Schabuahh signifying a Week, is derived from Sche­bahh signifying seven, and therefore may signify seven Years as well as seven Days, so that Dayes are not here put for Years, nor Weeks of Dayes for Weeks of Years, but only Schabuahh a Week derived from Schebahh seven, is set to signify seven Years.

But to this we reply, that the signifi­cation of Words, is not wholly to be de­termined from their Etymologie or deri­vation, but from their use; as might be shewn, if need were, from many hun­dreds of instances. We shall therefore content our selves with only one at pre­sent, which is the most apposite that I can think of to this purpose. For in the [Page 326]Greek Language the word, [...], not only comes from a word that signi­fies seven, but does it self also signify the septenary number, as [...] signifies an unite, and [...] the number ten. But when this word [...] is applyed to time, it never signifies seven Hours, or seven Weeks, or seven Months, or seven Years, but always seven Dayes, as if it were constantly written out at length [...], or seven Dayes.

The like we say therefore of the Hebrew word Shabuahh, which though it comes from a word which signifies seven, yet being put absolutely (as here it is) without any other word to deter­min its signification otherwise, is con­stantly throughout the Bible understood of seven Dayes. And therefore when Daniel's seventy Weeks, are put to signify seventy Weeks of Years, we may certainly conclude from the constant and perpe­tual use of the Hebrew word, that Weeks of Dayes (for so the word put absolute­ly does always signifie) are put for Weeks of Years, and consequently that [Page 327] Days are put for Years.

And whereas the Cardinal to streng­then his argument, observes that in Lev. xxv. there is mention of Weeks of Years, but no where of Dayes of Years, or Months of Years; because the Hebrew word for Week being derived from a word that signifies seven, may be apply­ed to seven Years as well as seven Dayes; but there is not the same reason why the other words for Days and Months should be so used.

But to this we answer, that if the Cardinal could have produced any place of Scripture, where the Hebrew word for Week, put absolutely, had signified a Week of Years, he had then done his business. For thence it would have fol­lowed, that the word put absolutely might have signified either a Week of Dayes, or a Week of Years, according to the circumstances of the place wherein it were used. But instead of that he hath produced a place, not where a Week put absolutely doth signify a Week of Years, (which is the case in Daniel's Weeks) [Page 328]but where a Week of Years does signify a Week of Years. Whence we return his argument from Lev. xxv, upon himself; for if the Hebrew word for Week does alwayes signify a Week of Dayes, but on­ly where the signfication of it is deter­mined by the addition of Years, or some such other word, then must the Weeks of Daniel also, since they are set absolutely without any such addition, be put to signify Weeks of Days.

Which also may be further cleared from this consideration, viz. That a Week in Hebrew is never expressed by a Week of dayes, although a Week of dayes be always meant by it, but when they would express a Week of Years, they speak it out at length a Week of Years. Whence it appeares, that by a week put absolutely they mean a week of days, as certainly as if it were exprest at length a week of days. Hence therefore we con­clude from the constant and perpetual use of the word in holy Scripture with­out any exception, that by Daniels seventy weeks are meant ad literam, seventy weeks [Page 329]of days. But since this Prophecy cannot [...]e expounded but of weeks of Years, we thence conclude, that literal or common reeks are used for another fort of Weeks, which we may call Prophetical, or, that [...]eeks of dayes, are used in Prophecy for [...]eeks of years, and consequently that dayes are put for years.

And for all that Ibidem. Bellar­min saith concerning a month, that we never read of a month of years, because a month in Hebrew is not deri­ved from a word of number, but is de­nominated from the course of the Moon, which she absolves in thirty Dayes, yet by his favour, as a Month put absolutely does (as himself confesseth) signifie the space of thirty dayes, so with the addi­tion of years, a Month of years would signifie thirty years, as well as a week of years would signifie seven years. So that, as weeks in Prophecy are put for weeks of years, which otherwhere do never signify but weeks of dayes. So Months, which otherwhere are never used but for Months of dayes, may yet in Pro­phecy [Page 330]be interpreted of Months of years. And as for what Ibidem. he ad­deth concerning a day, that in Ezek. iv, where it is said, I have appointed thee a day for a year, &c. by Days ad literam are not meant years, because then the Prophet being commanded to sleep (so Bellarmin expounds the word, though I cannot see what he should do with meat and drink, which he was com­manded to take to him, ver. 9, if he had been to sleep all the time, but let that pass.) The Prophet (says he) being com­manded to sleep upon his left side three hundred and ninety days, must have slept three hundred and ninety years. This seems to me a very sensless Observation. For we do not say, that by these dayes ad li­teram, are meant years, but that by dayes in the Type, are meant years in the accom­plishment, or, that by Ezekiel's three hundred and ninety days, are meant the house of Israels three hundred and nine­ty years. And even the Cardinal himself confesseth as much as we would have, and as much as we need desire, viz, that [Page 331] dayes are there taken for very dayes, but [...] said to be appointed for years, be­ [...]se those three hundred & ninety days [...]f Ezekiel's sleeping, were a sign of God's [...]eping three hundred & ninety years, [...] which he bare with the sins of the Is­ [...]dites. And so we say, that those three [...]ndred and ninety days, were a Type [...]f three hundred and ninety years.

And we need no more for our pur­ [...]se; for from hence it will follow, that [...] one thousand two hundred and six­ [...] dayes may be set to typify as many [...]es; and consequently, that our two [...]d forty months, which are made of [...]ose dayes, may be set to typify months of years; and lastly, that the three years [...]d an half, which are made of the same [...] and dayes, may be set to typify [...]s of years. For our inference herein [...]very clear and obvious, viz. That if [...] word that properly signifies the space [...]f one day, may in Prophecy be used to [...]ypify a year; and the word that pro­ [...]erly signifies the space of seven days, [...]eay be put to typify the space of seven [Page 332]years; then may the word that proper­ly signifies the space of thirty dayes, be used in like case to typifie thirty years; and that which properly signifies the space of three hundred and sixty dayes, to typifie as many years. Such as the dayes may be, such also may be the Weeks, and months, and years that are compounded of them. If therefore a day may typifie a year, a week may typifie seven years, a month thirty years, and a year 360 years.

The Cardinal therefore, is a meer trifler, when he dissembles his own know­ledge, and makes as though he could not tell how Daniel's time, times, and half a time (Chap. vii. 25.) can be accommo­dated to one thousand two hundred and sixty years Ibidem.For (says he) by a time must doubt­less be meant some one number; as one day, one week, one month, one year, one Lustrum, one Jubilee, one Age, one Millenarium: b [...] if we take one Millenarium, then will An­tichrist be to reign three thousand and five hundred years; if we take one Age, the time of Antichrist will be three hundred and [Page 333]fifty years; and the same appears concerning [...] Jubilee, &c. Thus he breaks off his discourse abruptly, meaning that neither [...]e Jubile, nor one Year, nor any other [...]f the ones he mentions, if we take three [...]ed an half of them, will make that sum [...]f one thousand two hundred and sixty [...]urs, which we contend for.

But he might have remembred what [...]e had told us a little before, viz. That [...]ree years and an half, make just two and [...]ty months, and that one thousand two [...]andred and sixty dayes will make the same [...]ime. Since therefore he hath so liberally [...]iven us our choice of Days or Weeks or [...]onths, or Years, or Lustrum's, or Ju­ [...]l [...]es, or Ages, or Millenarium's, we say that by a time, times and half a time, are [...]eant three years and a halfe, making by as own confession the just sum of one [...]ousand two hundred and sixty dayes. [...]f then (as we have proved already, and [...]imself hath acknowledged) by a day may [...]e typified a year, then by three years [...]ord an half, or, one thousand two hundred [...]nd sixty days, may be typified one thou­sand [Page 334]two hundred and sixty years. And thus may that great Mystery be unfold­ed, which Bellarmin pretends he could not understand, and so hath put us to this trouble of demonstrating so plain a thing, viz. How the sum of one thou­sand two hundred and sixty years may be accommodated to Daniel's time, times, and half a time.

But he further urges concerning these three years and an half, forty two months; or one thousand two hundred and sixty dayes, that thereby can be meant no more than common years, months, & days, because it is said with respect to them, Rev. xii. 12, that the Devil is come down having great wrath, as knowing that he hath but a short time. If then by three years and an half be meant but a short time, they cannot be expounded to typifie one thousand two hundred and sixty years, (which is a very long time) but one thousand two hundred and sixty common dayes. But here also the Cardinal should have put on his considering cap again. For all quantities of time, or of any o­ther [Page 335]thing, are small or great, short or long respectively, according to the grea­ter or smaller quantities that they are compared with, and for many other considerations. For even three Years and an half may be accounted a long time in comparison of half a Year; and again, even halfe a Year would be thought a long time by him that should be afflicted all that time with continual pains of the Gout, or any other extream torture. And if a man were to travel Six thousand Miles, and condemned to lose his life, so soon as he arrived at his journeys end; I believe he would esteem his whole journey but a very short one, especially if he were to be caressed all along with satisfactions and delights: But when he should have accomplished almost five thousand miles, then doubt­less he might well be born with, if con­sidering how far he had already travel­led, and how little in comparison he had remaining, together with the miseries that attend him at his journeys end, he should complain that the remaining [Page 336]twelve or thirteen hundred miles were very short.

Now this applyed to our present case, will fully answer what the Cardinal hath objected. For Satan having deceived the World already, (which was his chief delight,) for near five thousand Years, and knowing to what endless miseries he stood condemned at the end of twelve or thirteen hundred Years then next ensuing, might well both in comparison of that much longer time already passed, and also in consideration of his future miseries, when the whole should be ex­pired, esteem the time remaining very short. And for this reason it is, that St. Paul (2. Cor. iv. 17.) calls the heaviest afflictions of the Saints in this life but light, and the longest but for a moment, in comparison of that far more exceeding and eternal weight of Glory, which their light and momentany affliction worketh for them.

And now if notwithstanding all that has been said to prove these Months, and Dayes, and Years that we are speak­ing [Page 337]of, to be Prophetical, Typical, or An­gelical, or by whatever other Name Di­vines are wont to call them, any man shall yet contend that they are to be un­derstood of common months, and dayes, and years: let him consider, 1st, That where there is one Phrase, or Passage, or Expression in the Revelation Literal, there are an hundred Figurative and Ty­pical. And in this part of it that we are now upon, it is manifest that an Empire is designed by a Beast, seven Kings by seven Heads, ten Kings by ten Horns, the Place that one King ariseth out of, by the Earth; that which another comes out of, by the Sea; the Metropolis of the Beast, by a Woman; the Peoples subject to her Jurisdiction, by Waters; and I believe there is hardly any one Word or Passage in this Prophecy, which can in any tolerable sense be Figuratively un­derstood, but so it ought to be interpre­ted. Since therefore it appears most evi­dently, (from that place of Ezekiel afore quoted) that dayes in Scripture-Prophe­cy have been set to typifie years; and [Page 338]since all other things belonging to the Beast we spake of, are exprest by Types; Why should not the Time of his con­tinuance be exprest so too? Why should not his one thousand two hundred and six­ty dayes, three Years and an half, or forty and two Months, be understood of days of Years, and consequently of Years and Months, compounded of such Annual days? But

2ly. Let him consider, that this Beast is said at ver. 7, 8. to have had Power given him over every Tribe, and Tongue, and Nation. viz. of the Roman Empire; and that all that dwell upon the Earth should worship him, whose Names are not written in the Book of Life, &c. Now how short a time is forty and two Months for the Continuance of so vast a Power?

I know there are some Expositors that interpret this Time not barely of the Beast's Continuance, but of his making War with the Saints. As if it had been said that Power was given him [...]; that is, To make War forty and two months. But the [Page 339]best Copies have only [...] that is, to continue forty and two Months. And to what pur­pose should we interpret this passage here, concerning his making War; when it is afterwards said so plainly at ver. 7. That it was given to him [...] to make War with the Saints.

3ly, and lastly. It is not to be doubt­ed but that by this Beast with ten Crowned Horns, to whom it is here said that Power was given him to continue for­ty and two Months, are meant those ten Kings (Rev. xvii.) of whom the Angel sayes, they had as then received no King­d [...]m, but were to receive Power as Kings one hour with the Beast, that is, with the last King of Rome and of the Roman Empire. Either therefore let the Expo­sition which has been given of that Chapter be confuted, and let it clearly be shewn, either that those ten Kings have not yet received their Kingly Pow­er, or that they have reigned but forty [...]d two common Months, or that these [...]n crowned Horns are not to be inter­preted [Page 340]of those ten Kings spoken of in the xviith Chapter; or lastly, let it be granted (as it ought to be) that these forty and two Months are to be under­stood of Months of Years, and not of common Months.

And now to close up this point, I shall let the Reader see what great absurdi­ties the Eminent Dr. Hammond, who understands these Months of common Months, and interprets the Beast to be Domitian, hath run himself upon in the Explication of them. This worthy Au­thor then (many of whose failings in the Explicating of the xiith and xiiith Chapters I have purposely omitted, meerly out of that honour I bear to his Pious memory, and his other learned Writings,) in his Annotations upon this Place, confessing that the best and ancientest Copies read this Place, [...] (without [...]) (which he interprets to spend or stay forty and two Months,) adds these Words: And then (saies he) to stay so many Months, is to live so long; which [Page 341]was punctually true of Domitian, who be­gan his Persecution in the thirteenth, and died in the sixteenth year of his Reign. Where observe,

1st, That Domitian might have begun his Persecution in the thirteenth, and di­ed in the sixteenth year of his reign, and yet not have persecuted one Month, much less forty and two.

2ly, That he might have begun his Persecution in the thirteenth Year of his Reign, and not ended it till the sixteenth, and yet not have persecuted five and twenty Months.

3ly. It does not follow that Domiti­an lived but forty and two Months, be­cause he began his persecution in the 13th and died in the 16th Year of his Reign. But this the Doctor affirms of him, and it was necessary that he should ac­cording to his explication of these words [...]. For, to stay so many months (saies he) is to live so long; which was punctually true of Domiti­an, who began his Persecution in the thir­teenth, and died in the sixteenth Year of [Page 342]his Reign. Let the Reader see whether this were punctually true, or not, but I am confident he will hardly say that the Doctor has made it punctually out, and we may as confidently believe he would have prov'd it punctually, as wel as said it, if it had been easy to be done.

But it may be the Doctor has better explain'd himself touching this point, in some other Place. Let us see therefore what he sayes of this matter in his Pre­monition. For there, disputing against Baronius, who affirms St. John to have been banisht by Domitian in the tenth Year of his Reign, and speaking of the same Emperour's banishing his Cousin Flaccia Domitilla, that (saies he) was five Years after this Time of John's supposed Banishment, in the fifteenth or last Year of Domitian's Reign. These are the Do­ctor's own Words in his Premonition, though in his Annotations he affirms D [...] ­mitian to have died in the sixteenth Year of his Reign.

But still Domitian might persecute Christians forty and two Months. Hear [Page 343]therfore what the Doctor himself quotes out of Tertullian in the Place before ci­ted, and makes use of against Baronius. Domitian (saies he) went about to do as Nero had done, &c. sed facilè caeptum re­pressit, &c. but he ceased from it presently, and recalled those whom he had banished. But now if Domitian persecuted Christi­ans forty two Months, how comes Tertul­lian (comparing Domitian's Persecution with Nero's) to say that he ceased present­ly. Nero himself did not persecute Chri­stians by publick Edict, above thirty and six Months, and therefore if Domitian persecuted them forty and two Months, how can he be said in comparison with Nero to have ceased presently.

See therefore, Reader, how altoge­ther unapplicable these forty and two Months are to Domitian, (or indeed to any other) in a literal sense, and therefore till a better can be found, let us embrace the Typical, which appears to be the on­ly sence that they are capable of.

I might further add concerning this typifying of Years by dayes, that which [Page 344]Mr. Mede hath learnedly proved touch­ing those Dayes in Daniel, whereof there is mention in the xiith Chap. ver. 11, 12; viz. that neither his one thousand two hun­dred and ninety dayes, nor his one thou­sand three hundred and thirty five dayes, can in any wise be understood of com­mon Dayes but of prophetical, such as whereof every day doth represent a year. And he observes further, that where at any time in Daniel's Prophecy we meet with dayes that must be understood of common dayes, they are not called in the Hebrew days, but Evenings, Mornings. An instance of which we have Dan. viii. 14. But I need say no more in so clear a case, having said enough already to prove what I intend, which is no more then this, to wit, that by dayes in Pro­phecy may be typified years, without a­ny absurdity in reason, or incongruity to Scripture-usage.

Now therefore let us see from the cir­cumstances of the Prophecy we were speaking of, whether the two and forty Months allotted for the continuance of [Page 345]the Beast, ought rather to be understood each Month for thirty common, or for the same number of Prophetick Dayes; that is, as set to typify thirty dayes, or thirty Years; that so forty and two Months may typify two and forty times thirty, or One thousand two hundred and sixty Years.

But this matter is very easily decided. For we see plainly that these two and forty Months are all the time that is al­lotted for the Continuance of those ten-crowned Horns, ver. 1. which upon the Destruction of the seventh King (the Christian Roman Emperours) were to be united into one Kingdom under the Headship and Supremacy of the Roman Bishops. And since we have cleared this Point from the interpretation which the Angel gives us of that Vision, Rev. xvii, where he tells us, the ten Horns are ten Kings, which have receiv'd no Kingdom as yet, but receive Power as Kings one Hour with the seventh or last Head of the Roman Empire, viz. the Roman Bi­shops; and that these Kings should give their Power, and Strength, and Kingdom [Page 346]to them: Experience it self hath abun­dantly confirmed to us, that these ten Kingdoms have continued so united, and the Headship and Supremacy of the Ro­man Bishops, to give their Power, Strength, and Kingdom to them more or less, for above these thousand Years, and there­fore that their continuing two and forty Months cannot be understood of two and forty common Months, but of as ma­ny Years as in the common acceptation of them, they would signify days, that is, One thousand two hundred and sixty years.

And this may be also further confir­med from our Experience of the Wo­man's continuing in the Wilderness. For from Rev. xii, it plainly appears that she was to continue in the Wilderness One thousand two hundred and sixty dayes; and that her Wilderness-state is to be reckoned from the time of her being fled thither upon the two Wings of that great Eagle, the Roman Empire, viz. the Western and the Eastern Parts of it, as it stood divided under the Christian Emperours. Now these two Wings were [Page 347]broken asunder upon the incursion of the barbarous Nations, when the Ro­man Emperours were utterly destroyed, and the ten Horns arose together with that last Head of the blasphemous Beast, to whom they were to give their Power, and Strength, and Kingdom. And there­fore we may observe, that presently up­on the Woman's flying into the Wilder­ness upon those two Wings of the great Eagle, Rev. xii. the next thing presented at the beginning of Chap. xiii. is the Beast with ten Horns crowned. From this time therefore we are to reckon the Woman's continuing in the Wilderness. But from the Analogy of the Type it self, nothing can be plainer, than that she was to con­tinue in the Wilderness, till she arrived at the Land of Canaan, whither she was and still is travelling, and therefore her continuance in the Wilderness must have been much longer than One thousand two hundred and sixty common days, and con­sequently they must be put to typify as many Years.

If therefore we reckon One thousand [Page 348]two hundred and sixty Years from the Woman's being fled into the Wilderness; or, which comes all to one, from the ten Horns appearing with Crowns on their Heads, that is, from about the Year four hundred and fifty six, we shall find them to expire about the Year one thousand seven hundred and sixteen. And there abouts we may expect the expiration of the Beast's Supremacy. Not as if we could certainly determin of that Point of time, when these one thousand two hundred and sixty Years should end precisely (for we must leave that to his Wisdom in whose only hand the Times and Seasons are,) but this we say, that by that term of Days, and Months, and Years, is meant a definite, not uncertain Time, and that they must be understood not literally, but in the sence of Prophecy for Annual Days, and Months, and Years, viz. for Days, and Months, and Years of Years. And further, that we can see no other likelyhood but that they will expire within some reasonable Latitude of that Time that we have said.

But yet I must confess I am of the O­pinion that no mortal Man, from the most accurate Inspection of this Prophe­cy, can certainly define the time, no, not within the Compass of one hundred Years or more, which in so great a num­ber as one thousand two hundred and sixty, are not much considerable. And thus much of the two and forty Months allotted for the Continuance of this Beast. Let us now proceed to those other Characters and Descriptions which are given of him.

As it is said of him at ver. 5. that there was given to him a Mouth speaking great things, and Blasphemies: so accordingly it is said in the next Verse, that he opened his Mouth in Blasphemy against God, to blaspheme his Name, and his Tabernacle, and those that dwell in Heaven. Now al­though, I suppose, it neither can, nor will be denied that the Bishops of Rome, since they came to be the Head of this ten-horned secular Kingdom, have spo­ken things exceeding great and mon­strous, such as no Potentate ever spake [Page 350]besides them; as, that they are the sole Vicars of Christ on Earth, the Head of the universal Church, to whom all mor­tal Men must needs be subject, if they would be saved; that they are infallible in determining of Religious Matters, be their Life and Conversation never so detestable; that they are appointed over the Kingdoms of the World, to build and to plant, to root them up, and o­verthrow them, as they see expedient; with many other such like Claims, and great Prerogatives, which they chal­lenge to themselves. Yet possible it may not seem so clear, how they who own themselves the Servants of the Servants of God, and who adore his Saints, and even their very Shrines and Reliques with Religious Honour, can be said to blaspheme the Name of God, and his Taber­nacle, and those that dwell in Heaven.

But since these things have been fore­told concerning them, they must have been fulfilled in them; and how that has been done is no hard matter to de­clare. For by this Blasphemy here is meant [Page 351]Idolatry. And so this Description of the Blasphemy of the Beast, Chap. xiii, is ex­actly parallel to the Idolatry of his Me­tropolis, Chap. xvii; where she is called the Mother of Harlots, and is said to have made the Kings of the Earth (to wit, these ten Horns or Kings here spo­ken of, acknowledging the Headship and Supremacy of her Bishops) drunk with the Cup of her Fornications.

To blaspheme the Name of God there­fore, is to dishonour him, by giving of his Name, his Worship, or his Attributes to any other, which whether the Church of Rome, in their worshiping of Images, and Reliques, Saints, and Sacrament, be guilty of, or not, is not my Business to determin. For I have sufficiently proved from all the Characters, and Descripti­ons which the Angel gives us of the Bo­dy, the Metropolis, the Heads and Horns of this Beast, that he is set to typifie the Roman Bishops. If so, it follows upon sup­position of the Truth of this Prophecy, that they blaspheme the Name of God, &c. And therefore let the Romanists them­selves [Page 352]see to it, for all the World besides are made too sensible of this their Blas­phemy and Idolatry, and would stand a­maz'd to see this Prophecy thus fulfil­led in them.

But besides this Beast's blaspheming of the Name of God, it is further added, that he blasphemed God's Tabernacle also. Now by the Tabernacle of God cannot be meant Heaven, for that's the Place of God's eternal Residence; whereas a Tabernacle in Scripture-Phrase does al­ways signifie a Place of sojourning, or of transitory abode. And I believe we shall find but two things that can in any good-approved Scripture-sense be cal­led the Tabernacles of God, and can tole­rably be accommodated to our present purpose: One is the Body of Christ; the other the Virgin Mary, in both which God sojourned as in Tabernacles.

Now that the Body of Christ may in a Scripture-sence be fitly called the Ya­bernacle of God, appears from those Places of Scripture, where the Body of Man is called his Tabernacle. For if the [Page 353] Body of Man be Man's Tabernacle: then the Body of Christ, in whom all the full­ness of the Godhead dwelled bodily, is the Tabernacle of God. The Places of Scrip­ture then to this purpose are, 2 Cor. v. 1. and 2 Pet. 1.13, 14. In the first of these Places, St. Paul, speaking of the Happiness of the Saints after this life, hath these Words; We know, (saith he) that if our earthly House of this Ta­bernacle were dissolved, we have a building of God, an house not made with Hands, eternal in the Heavens. And a little after at ver. 4. he adds, For we that are in this Tabernacle do groan, being burdened, &c. And the same Metaphor is used al­so by St. Peter, in the Places cited out of his Epistle, where, speaking of his own Death, he has these Words; I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remem­brance, knowing that shortly I must put off this my Tabernacle, even as our Lord Je­sus Christ hath shewed me. From which Places it appears evidently that in Scrip­ture-language the Body is a Tabernacle. [Page 354]And so by consequence, the Body of Christ, is the Tabernacle of God. And for the same Reason the Virgin Mary also, in whose most blessed Womb Christ so­journed for a time, as in a Tabernacle, may here in Prophecy be represented by the same Type.

But for the Tabernacle of the Body of Christ, we have yet a more particular and express Place of Scripture, Heb. ix. 11. Where the Apostle comparing the Priesthood of Christ, with that of Aaron, calls the Body of Christ a greater and more perfect Tabernacle than the Jewish was. For by that greater and more perfect Ta­bernacle, it is evident that the Apostle means the Body of Christ.

Now that the Body of Christ, and the Virgin Mary, are both sufficiently blas­phemed, and dishonoured by the Idola­tries of the Church of Rome, is too no­torious to be here insisted on: For as for the Body of Christ, we know they own the very Sacrament of it to be God, the very God and great Creator of the World, the very true substantial Body [Page 355]and Blood, together with the Godhead of our Saviour Christ. And therefore through this Sacrament of the Body and Blood of Christ they manifestly blas­pheme the Tabernacle of God, yea, and his Name, and Godhead also, in that they make an Idol of it. For whilst they own it to be God, which of it self is no light Blasphemy, they say, and are not able to deny but that it may be eaten and devour'd by Man, nay, even by wicked Men, nay, even by Rats and Mice, and further, that it may be stoln, or pawn'd, or carried on Mens Shoulders, with ma­ny other such like Blasphemies and Re­proaches, as great as any of those most opprobrious [Sarcasms] wherewith the Spirit of God in Holy Scripture does worthily deride the Heathen Idols. And by this means, they not only have dis­honoured the Name and Tabernacle of God themselves, but have also given great Offences, and Occasions to their Neigh­bours the Mahometans, and in general to all that are professed Enemies of the Gospel, to vilifie and despise the Christi­an's God.

And as to their blaspheming of the Virgin Mary, we may justly reckon, that greater Blasphemy cannot be committed against that glorious Saint, than whilst with impudent Violation of her Virgin-Modesty, and most profound Humility, she is exalted by her Idolatrous Zealots to the throne of her Creator, and made a kind of Rival and Competitrix with him, if not (which I abhor to think) in many things superiour to him. Wit­ness the Psalter of the Virgin Mary, (as they call it) publickly own'd, and li­censed by the Authority of the Roman Church, the business of which Psalter is, in imitation of the Prophet David's praising God, to magnifie the Glories of the Virgin Mary. And in pursuit of this Design, her Name is put instead of God's. As for Example, we have there such Addresses as these, Blessed are they whose Hearts do love thee, O Virgin Mary, their Sins by thee shall be mercifully washed away. Have Mercy upon me, O Lady, who art called the Mother of Mercy, and according to the Bowels of thy Mercy, [Page 357]cleanse me from all mine Iniquities. Save me, Lady, by thy Name, and deliver me from mine unrighteousness. Give the King thy Judgement, O God, and thy Mercy to the Queen his Mother. O come let us sing unto our Lady, let us make a joyful Noise to Mary our Queen, that brings Salvation. O our Omnipotent Lady! thou art my Sal­vation, thou hast freed me, condemned to Death; thou art the beginning, and the finisher of my Salvation.

Now I believe all Protestants are so far convinced of the Blasphemy of these and other like Expressions, not only a­gainst God, but also against the blessed Virgin, that they would think that the very Stones and Stocks the Papists worship, if they had Ears to hear, and Eyes to see, and Mouths to speak, would even complain that they themselves by their Adorers were blasphemed. For though they be composed of Wood and Stone, yet have they not so hard a Forehead, as knowingly to admit the Honours of their great Creator. And certainly they would with much more [Page 358]Modesty refer the Worship that is given them to their God, than it is performed, or perhaps pretended by the Zeal and Ignorance of their Relative Worshipers.

And lastly, as for their blaspheming of the Saints which dwell in Heaven: we must apply this also to the like Idola­trous Practices and Addresses to them. For unless we think that these most ho­ly Persons have together with their Bo­dies left their Graces also here behind them, how can it be imagined that they should not blush (if they have any know­ledge or perception of the things be­low) to hear and see those Prayers, Praises and Devotions which are paid them at their Shrines and Temples. Whereby although they are pretended to be honoured, yet indeed they are blas­phemed in a double Sence: one way, by being put in place of God, who is the only object of religious Prayer; and on the other side, by being brought in the Place of Heathen Daemons, as having just such Services performed, and such Offices assigned to them. And as the [Page 359]one is too great an Honour for created beings: so the other is too vile an Office for those glorious Spirits; and so both wayes they are most shamefully blasphe­med.

And I must add, that I believe, (for here I do not pretend to Arguments against the Roman Superstitions, but only to give a hint of such, wherein, as I conceive, this Prophecy is fullfilled) that those blessed Spirits would think it a great Honour to them, to be put in Place of Heathen Daemons, (if they could so escape religious Honour;) in comparison of that much more detesta­ble Reproach of being put in Place of God. For so St. Paul for one, has as good as told us, Rom. ix. 3. where he professes himself to be so intent upon the Glory of God, that for the furthe­rance of his Glory in the Conversion of the Jews, he could even wish himself Anathema.

And what we have here said concern­ing their blaspheming of the Saints which dwell in Heaven, is every whit as appli­cable [Page 360]to the Angels, who being worship­ped with like Honours and Addresses, are alike blasphemed. And indeed since all Honour, Glory, Power, Praise, and whatsoever other Attribute of like na­ture, does belong originally to God a­lone, by the most absolute and inviola­ble right, whoever shall presume to give these Attributes in any sort to any Crea­ture whatsoever, without the Warrant of God's holy Word, does give God's Honour to another. And he that does give more Honour than is warrantable by the same, is guilty of the same Idola­try. This I say, because the Romanists depend so much upon that weak distinc­tion of Latria and Dulia. For, All Ho­nour is divine; and the giving of any to a forbidden Object, or to a lawfull Ob­ject more Honour than is due, is to be guilty of Idolatry. And thus we have given a brief account of that which was foretold of this Beast, that he opened his Mouth in Blasphemy against God, to blas­pheme his Name, his Tabernacle, and them that dwell in Heaven.

In the next Verse we have the De­scription of the Power of this Beast, and of the Extent of his Dominion. As for his Power, it is said that it was given him to make War with the Saints, and to over­come them. This Beast therefore was to be but a cowardly Beast, in that the chief of his Power consisted not in ma­king War with other Beasts, but only with the Saints, which of themselves are the most gentle and defenceless sort of People in the World. But this is not to be understood, as if these ten Horns, or Kings, each one considered severally and apart, should have no other Power, for they are secular Princes, and have the same Power as any other Princes have, to war with any Beast or Kingdom that offends them: But that these Kings con­sidered as the secular Kingdom of the Roman Bishops, and united under his Headship and Supremacy, should have no other Power but to make War against the Saints, that is, against such as oppos'd themselves to their Corruptions, Super­stitions and Idolatries; at least, that this [Page 362]should be the main and most notorious instance of their Power.

And therefore it is remarkably spo­ken of them, Rev. xvii. 13, 14. First, that they should have one mind, and give their Power and Strength unto the Beast, (that is, that they should be united into one Kingdom under the Headship and Su­premacy of the Roman Bishops, by giving them their Power and Strength) And then it follows immediately after, that they should make War with the Lamb, which is the same War in effect with that which they were to make a­gainst the Saints, with this only diffe­rence, That considered as a War against the Saints, these Kings should overcome them; but considered as a War against the Lamb, the Lamb should in the end pre­vail against those cruel Enemies, and malicious Persecutors of his Saints.

But then as to the extent of this Beast's Dominion, it is said, that Power was given him over all Kindreds, and Tongues, and Nations; that is, over all the Kin­dreds, Tongues, and Nations that were [Page 363]subject to these Kings. Not as if the Ro­ [...]n Bishops should have Dominion o­ [...] all and every one of these Kingdoms [...]oughout that whole Duration of [...] and forty Months before specified; [...] that they should have such Domi­ [...]on over them in general all that while, [...] should be sufficient to denominate [...]em their Supream Head or King.

For there is all the reason in the world [...]at we should allow to this Beast, ac­ [...]ding as we see it happen in all other [...]easts and Kingdoms of the World, a [...]e to grow, a time to come to his [...]erfection, and a time to be destroyed; [...]ogether with the usual fates of all other Kingdoms, which are sometimes larger, sometimes narrower, according to the [...]fferent state of things, the variableness [...]f their Strength and Fortune, or success [...] War, with many other Casualties [...]at are incident to the greatest King­doms. Especially since this Kingdom was to be a new unheard-of sort of Kingdom, the Power of its Head preca­ [...]ious, and depending wholly on the gift [Page 364]of his subordinate Princes (whose minds a [...] are various:) and therefore we may [...] well allow this Kingdom to be a longer [...] time in coming to perfection, and ob­noxious to more uncertainties and mu­tabilities than any other.

And if it be the only Obstacle of the accomplishment of this Prophecy, that the Popes have not enjoy'd so long, or large a Power in the Roman Empire, as the Scripture seems to attribute to this Antichristian Beast, it cannot be deni'd but if they might have had their will, and that which they were vigorously aspiring after from the very first, they had undoubtedly been the Antichrist we are treating of, and this Prophe­cy would have been fulfilled in them. But then it is to be consider'd (as was said but now) that since the Kingdom of this Antichrist was to be precarious, it is no wonder if it rose from small begin­nings, and by slow degrees; or if the Kings that were to be his Benefactors dealt their Power and Strength and King­dom to him (specially at their first ac­quaintance) [Page 365]with a sparing Hand.

And whereas it is added in the next Verse, That all that dwell upon the Earth [...]ell worship (or obey) him, whose Names [...]e [...] not written in the Book of Life, of the [...]amb slain from the foundation of the World: it has the same restrained sence with the former; the Earth being taken for that part of the Earth, which is the subject of this Prophecy, as it is also ve­ [...]y often taken in the holy Scriptures for [...] much narrower Compass. But it is [...]sed here not in a natural but a typical sence, for the Inhabiters of the Woman, the Church of Rome, in her Wilderness­ [...]ute, that is, for the Earthy and dege­nerate Roman-Catholick Church.

In the last place, let us hear what Ex­hortation, and what Comfort the Spi­rit gives us under these Afflictions. If a­ [...]y Man (saith he) have an Ear to hear, [...] him hear, that is, let him take good [...]eed to this Prophecy. I am afraid there­fore, that it has been too much neglec­ted (not to say, despised) by us. But of that I shall say no more, being heartly [Page 366]sorry for the Occasion of giving so much as this hint of it. For the Revelation in­deed has had the Honour to be reckon'd amongst the Books of Canonical Scripture by us: but we have hardly shewn in that Respect, and bestow'd that Labour on it, which the Word of God may justly seem to challenge from us.

In the next place then, let us hear the Comfort that is given us in the following Verse, where we are assured, that God will plead our Cause, and will avenge us of our Enemies. For he that leadeth into Captivity, shall go into Captivity; He that killeth with the Sword, must be killed with the Sword; Here is the Patience, and the Faith of the Saints; that is, the Saints considering that it is the Cause of God they suffer in, and stedfastly believing that he will so own it in the end, by sa­ving them, and by requiting the hard measure of their Enemies into their own Bosom, are thereby heartened and in­couraged to take their sufferings for his Name and Gospel's sake with Patience.

And now let us see what sence the [Page 367]whole will make together, according to this Exposition, in the ensuing Pa­raphrase.

Paraphrase on Rev. xiii.

1. And I stood in a Place of a con­venient prospect to behold the rising of the two Kingdoms hereafter described; and I saw a Beast, or Kingdom, which was the Idolatrous Roman Empire, that had enjoied six several sorts of Heads, or supream Governments, before, arising now out of the Nations subject to the Roman Jurisdiction, under its seventh Head the Roman Bishops; the Empire coming now to be divided amongst ten Kings, acknowledging the Supremacy of those Bishops, and so united into one Kingdom under them; and this last Head, as the other six had been, was marked with a Name of Blasphemy, to denote his likeness to them in Idolatrous Worship.

2. And the Kingdom which I saw, was divided into many Kingdoms, like the Grecian Monarchy; and it was actuated by the Councils of its Religious Men, [Page 368]like the Monarchy of the Persians; and it gave out Idolatrous Laws and Edicts, under the penalty of fire and faggot, like that of the Babylonians. And the Dragon, who had before employed the Heathen Roman Emperors in his Ser­vice, did now bestow the same Power, and Seat, and great Authority, upon the Head of this ten-horned Kingdom, (to wit, upon the Roman Bishops) to make War against the Saints (by the Assis­tance of these ten Kings, who give their Power, and Strength, and Kingdom, to them for this purpose) as the Heathen Roman Emperours had done before.

3. And this Beast (the Blasphemous Roman Empire) appeared to me to have received a mortal wound, by the Sword of the Spirit of God, in his sixth Head the Heathen Emperours; but this wound upon the division of the Roman Empire amongst ten Kings, was healed by the Dragon's Artifice in substituting another Head (the Roman Bishops,) to whom those ten Kings did give their Power, and Strength, and Kingdom, for [Page 369]the restoring of Idolatrous Worship, and persecuting the Opposers of it. And all the Roman World applauded the Con­trivance wonderfully.

4. And they obeyed the Idolatrous Laws and Constitutions of this their new Supream Head and Governour, though indeed the Dragon was the chief Author of them: and they devoted themselves to him with a cheerfull sub­mission, applauding his unparralleld Power and greatness, saying, What King may be compared to him? Which of the puny Enemies of our Religion are able to stand out against him?

5. And there was given unto him a Mouth speaking great things, and Blas­phemies. For he enacted Idolatrous wor­ship, and would have all men whatsoe­ver to obey him under the severest pe­nalties both of temporal and eternal Flames. And his Reign was to conti­nue forty and two Months of Years, or one thousand two hundred and sixty Years.

6. So he set up Idolatrous Worship, [Page 370]which is no better than Blasphemy against God; commanding men to worship I­mages, the Sacrament of the Body of Christ, the Virgin Mary, and the Saints and Angels which dwell in Heaven.

7. And it was given unto him to make War with the Saints, that keep the Com­mandments of God, (abstaining from I­dolatry) and have the Testimony of Jesus Christ, (reproving the abominable Cor­ruptions and Degeneracies of these wretched times:) and not only to make War against them, but to overcome them: and his Power extended over all the Kindreds, and Tongues, and Nations of the Roman World.

8. Yea, and all that dwell in the Ro­man Church shall submit themselves to him, as many of them as have not their Names written in the Book of Life of the Lamb slain from the Foundation of the World.

9. If any Man have an Ear, let him hear, and give good heed to this Pro­phecy.

10. But let not any Man think that [Page 371]for all this great and long Apostacy of the Roman Catholick Church, and the heavy pressure and persecution of God's faithful Servants; that he hath abandon­ed his own Cause, or the Cause of those that suffer for his fake. For the time will certainly come, when he will take ven­geance of his Enemies, though he bear long with them: When he that leadeth into Captivity, shall go into Captivity; and he that killeth with the Sword, shall be kil­led with the Sword. And in this firm Faith, and Confidence of God's special Care and Providence over his afflicted Ser­vants, they are enabled to take all their sufferings for his sake with Patience.

And thus much of the Pope's Secular Kingdom: We come now to speak of him as an Ecclesiastical Beast or King.

CHAP. IV. An Exposition of Rev. xiii, from ver. 11, to the end. And therein, Of the Eccle­siastical Power of the Roman Bishops, consider'd as the pretended Vicars of Christ, Successors of St. Peter, and Head of the Roman Catholick Church. To the exposition of which part of the Chapter is subjoyn'd a Paraphrase; and to that, the Conclusion of the whole Treatise.

IN the xviith Chapter, the Angel in his Interpretation makes mention of no Power as appertaining to the last Head of the Beast, but only that which he enjoyeth by the Favour of those ten Kings which were to share the Roman Empire amongst them, and to arise to­gether with him. But as there it was ob­served that this seventh Head and King fell out to be the Roman Bishops: so here (to justify that Interpretation to the highest Degree of certainty that a My­sterious [Page 373]Prophecy can be capable of) we have a plain description both of their se­cular Power, as Kings; and of their Power in the Church as Bishops: And I beheld (says St. John at ver. 11.) another Beast coming up out of the Earth, and he had two Horns like a Lamb, and he spake as a Dragon. 12. And he exerciseth all the Power of the first Beast before him, and causeth the Earth, and them which dwell therein, to worship the first Beast, whose deadly Wound was healed. 13. And he doth great Wonders, so that he maketh fire come down from Heaven on the Earth, in the sight of Men.

In which Words we have a very plain and evident Description, both of the Fcclesiastical Power of the Bishops of Rome, and of that Secular Power, which they claim by virtue of the other. I beheld (says St. John) another Beast, that is, another sort of King or Kingdom than that which is before described; but yet he exerciseth all the Power of that first Beast before him; that is, there is no Power attributed to that other Beast consisting [Page 374]of ten Horns or Kingdoms, but what is exercised or employed by this two-hor­ned Beast. Which is as much as to say, that this two-horned Beast is the Head of that ten-horned one: for that which ex­erciseth all the Power and Faculties of the Members, is the Head.

This therefore is called another Beast from that which is before described, not in respect of the Head of it, which is the same to both: but in respect of its Horns, that is, the parts or Kingdoms it consists of. For if we look upon the Popes as Secular Heads of the Roman Empire, in that respect their Kingdom is said to consist of ten Kingdoms; because their Secular Power is originally inherent in those ten Kings (and their Successors) amongst whom the Roman Empire was divided. But if we look upon them as Bishops of Rome, as Successors of St. Peter, as the Head of the universal Church, or (as they please to stile themselves) the Vicars of Christ, in that respect their Kingdom consisteth but of two Horns or Kingdoms, like the Horns or Kingdoms [Page 375]of the Lamb Christ JESƲS.

For by the Lamb (a Type, which is so often used in this Book of the Revelati­o [...]) is always meant Christ Josus. And (as hath been before prov'd) when any Beast is represented with more than one Horn, it generally, if not constantly, signi­fies that Kingdom to consist of so many Kingdoms as the Beast has Horns.

Now what those two Horns or King­doms, over which the Lamb presideth, are, is manifest from this Book of the Revelation. For in Chap. xv. 3. he is cal­led the King of SAINTS, that is, of his Church and faithful People, and in Chap. xvii. 14. he is called King of KINGS, that is, of the Secular Kings and King­doms of this World. And of two Horns or Kingdoms, like these Horns or King­doms of the Lamb, the Kingdom of the Roman Bishops (his pretended Vicars) doth consist. For these are also the Head or King of the Roman Catholick Church, which answers to Christ's Kingdom of the Saints: and withall, they are the Head or King of those ten Secular Kings [Page 376](with their Successors) who were to give their Power, and Strength, and King­dom to them. And this is the meaning of that which is said of this other. Beast com­ing up out of the Earth, that he had two Horns like the Lamb.

I am not ignorant that the generality of Interpreters expound these two Horns, of the Popes two Powers of binding and loosing. But besides, that these are in ef­fect but one and the same Power, they doe not answer to that most usual Ac­ceptation of the Type of Horns, where­ever they are represented upon any Beast. But let the Reader use his Judg­ment.

Now of this Ecclesiastical Beast, con­sider'd as having two Horns like the Lamb, that is, as pretending to represent the Person, and to bear the Office of Christ Jesus upon Earth, by an Authority de­rived from him, it is said, that he came up out of the Earth, that is, (as hath bin shew'd before) out of the Church of Rome. For by the Earth, whence this Beast is said to have come up, must be [Page 377]meant some kind of People: as by the Sea is meant those Peoples out of which the former Beast arose. But there are no People concerned in this Prophecy, but only the Woman, and the Peoples, Nati­ons, Multitudes, and Tongues, on which she sitteth, and over which she ruleth or presideth. Since then those Peoples, Nations, Multitudes, and Tongues, on which the Woman sitteth, are typified by the Waters; there remains no People to be typified by the Earth, but only the Woman her self, that is, the People of the Church of Rome.

Out of this People therefore did this other Beast arise, who is said to have come up out of the Earth, and to exercise all the Power of the first Beast, which a­rose out of the Sea. And we may thus un­derstand the Mystery of these two Beasts; that the Head arose out of the People of Rome; and the ten Horns or Kings, from whom the Secular Power of this their Head is derived to him, arose out of the Peoples, Multitudes, Nations, and Tongues, on which, as upon many Waters [Page 378]Beast that was, and is not, and to the subject to her Jurisdiction the Church of Rome was seen to sit: and that this Head, besides his Secular Power over those ten Kingdoms, hath also an Ecclesiastical Su­premacy in the Catholick Church.

Now of this Ecclesiastical Beast which came up out of the Earth, it's said, that he had two Horns like the Lamb. And what­ever the meaning of that be, I am sure that the Romanists neither will nor can deny, but that the Kingdom of their Pontifs has a most near and intimate Resemblance to the Kingdom of Christ in all respects, as any Antichristian Beast can have. But, as I suppose, I have given a sufficient and clear account of these two Horns already: so I have nothing more to add, before I proceed to the further Description of this Ecclesiastical Beast, but only to observe that he came up out of the same same Place, where all the seven Heads or Kings (and con­sequently the seventh or last of them, who is called the Beast, that was, and is not, and hath before been proved to be [Page 379]the Bishops of Rome) were to arise and have their Residence. So that there is no one thing of smallest Moment spo­ken of that Beast that was, and is not; but the same is most exactly answered by the Description of this Beast, that is said to have come up out of the Earth.

For as there it is said of the Beast that was, and is not, that he should arise out of the City of Rome, or have his Resi­dence among the seven Mountains: so here, this Beast is said to have come up out of the Earth, whereby the same Place and People are designed. And as there it is said of the ten Horns, that they should give their Power, and Strength, and Kingdom, to the Antichristian King, or last Head of the Beast: so here it is said of this Ecclesiastical Beast, that he exerciseth all the Power of the first Beast before him, that is, of the ten Kings, which are typified by the ten crowned Horns in the beginning of this Chapter.

And the like may be observed of all the other Particulars of the An­gel's Interpretation, relating to the [Page 380]ten Kings there spoken of. For there is nothing mentioned of them by the An­gel, but what is here contained in the Description of these two Beasts, the Secu­lar that arose out of the Sea, and the Ecclesiastical (the Head of that Secul [...] Beast) that rose out of the Earth. Only the Destruction of the Great Whore, (the Metropolis of this Beast) is set forth by the Angel, Rev. xvii, which is not here spoken of. It being here only said of the ten Kings, as headed by the Ecclesia­stical Beast, that their Kingdom should continue forty and two Months, without any mention how that Whorish City that deceived them should be brought to Desolation.

To proceed therefore. As this Ecclesi­astical Beast is said to have had two Horn [...] like the Lamb; so it is added, that he spake like the Dragon; that is, like the Dragon, who (at ver. 2.) is said to have given him his Power, and Seat, and great Autho­rity, to wit, the same Power, the same Seat, and the same great Authority, as for the matter of setting up Idolatry, and per­secuting [Page 381]the Saints (which are the only things to be consider'd here) which he and before given to the Heathen Roman Emperours, by whom with open Face, and in his own Shape, without any Co­ [...]ur or Disguise, he persecuted, and op­pos'd the Christian Faith.

But being then overcome and van­quished by the Preachers of the Word, that Head or Beast, the Heathen Roman Emperours, receiv'd a mortal Wound; and to them succeeded that other King, who in St. John's time was not come, and when be came was to continue but a short space, to wit, the Christian Emperours, not ty­pi [...]ed by any Beast or Head, but by two Wings of a great Eagle. In the Days of which Christian Emperors, the Bishops of Rome having an excellent Opportunity to advance the Greatness of their See, did busy themselves with a restless Di­ligence to subjugate all other Churches to their Jurisdiction. And the Dragon, who had lately been dethroned in the Roman Heathen Emperours, observing this Ambition of the Prelates of that City, [Page 382]and perceiving that they were like to make fit Instruments of another War a­gainst the Saints, took an Occasion from the Ruin of the Emperours, to exalt these Bishops to the Headship and Supre­macy of the Roman Empire. And there­fore the Dragon is said to have given them his Power, that is, his Host or For­ces, consisting of all sorts of Hypocrites and unsound Christians; and his Sea [...] or Throne, which he had before enjoyed in the Persons of the Heathen Emperours, and great authority for the carrying on of that Design, wherein he now intended to employ them.

And by the Substitution of these Bi­shops in the Supream Authority of the Roman Empire, the Blashemous Beast, which had received a mortal Wound, re­vived and acquir'd another Head. And though this Head appeared in an in­nocent shape, not of a Dragon, but a Lamb: yet did it speak, that is, enact Ido­latrous Constitutions, and pursue them with like Violence, as the Dragon did: or, to speak in the Language of this [Page 383]Prophecy, this Head or Beast, though it had two Horns like the Lamb, yet had [...] also a Name of Blasphemy or Idolatry, as the other Head or Beast (the Dragon) had, which was before it. And this I annceive to be the meaning of that which is noted concerning this Ecclesi­astical Beast coming up out of the Earth, that he had two Horns like the Lamb, but be spake like the Dragon.

And in this speaking like the Dragon, the Head of this Ecclesiastical two-hor­ [...]ed Beast (for the Organ of speech is in the Head) appears to be the same with that of the Secular ten-horned Beast, de­scribed in the former part of this Chap­ter. For of him also it is said, that he [...] great Things and Blasphemies, ver. 5. and that he opened his Mouth in Blasphe­ [...] against God, ver. 6. (all which Expres­sions have a manifest Reference to that Name of Blasphemy, which is said at ver. 1. to have been seen in the Heads of the seven-headed Beast, Chap. xiii. 1.) which evidently appears to be the Language of the Dragon, as proceeding only from his [Page 384]Instigation and Suggestion.

But the identity of the Heads of these two Beasts appears yet further from that which is said of this Ecclesiastical two-horned Beast at ver. 12. viz. that he ex­erciseth all the Power of the first Beast be­fore him, that is, in his Sight or Presence. For there having been but two Beasts before described, to wit, the great red Dragon (Chap. xii. 3.) and the Leopard (Chap. xiii. 2.) it is manifest that the Beast, which is described in the shape of the Dragon, had received his mortal Wound before this Ecclesiastical two-horned Beast arose. By the first Beast therefore, all whose Power this two-hor­ned Beast is said to exercise in his Sight or Presence, can be meant no other but the Leopard, next before described with ten crowned Horns. And therefore the Head of this two-horned Beast, which exerciseth all the Power of that ten-horned Beast be­fore him, must needs be thought to be the Head, as well of that ten-horned, as of this two horned Beast.

And since the Metropolis of this Head [Page 385]is the Church or City of Rome, this gives us further to observe the parallel be­tween the Prophecy of this xiiith, and that of the xviith Chapter of this Book. For as there it is said of the great Whore that sitteth upon many Waters, that the Kings of the Earth had committed Fornica­ [...]ion with her, ver. 1, 2. so here it is noted of the Head of that great Whore, that he is also the Head of those ten Kings de­signed by the Crowned Horns, and there­fore draws them into like Idolatrous Practices with that great Babylon his Me­tropolis. Nay, it is expresly said of the ten-horned Beast at ver. 6. That he blas­phemed God, &c. by which (as hath bin said before) is signified his Idolatry.

I have observed before, that all the Power of that ten-horned Beast, which this two-horned Beast is said to exercise before him, is nothing else but a Power of setting up Idolatrous Worship, and of making War against the Saints, and if there be any other Power appertaining thereunto. So that by his exercising all the Power of that first Beast before him, [Page 386]there is nothing more meant but only, that the ten Kings which constitute the Body of the first ten-horned Secular Beast, are actuated in their Blasphemy or Idolatry, and in their persecuting of the Saints, by the Instigation and Au­thority of this Ecclesiastical two-horned Beast. Only let it be here observed, that this his exercising all the Power of that ten-horned Beast, is directly answerable to that which is said of the ten Horns or Kings, Rev. xvii. 13, 17. viz. that they should give their Power, and Strength, and Kingdom to the seventh Head, or last King of Rome, who is there called the Beast that was, and is not. That Beast, I say, to whom they give their Power, is the same with this that exerciseth all their Power. And as we have proved that Beast to be the Roman Bishops: so here we have seen that he is described with two Horns like the Lamb, as his pretended Vicar.

Of whom it is further said, that he causeth the Earth, and them which dwell therein, to worship the first Beast, whose [Page 387]deadly Wound was healed. By the first Beast, whose Power this two-horned Beast is said to excercise before him, is meant the Leopard; but by the first Beast, whose deadly Wound was healed, is meant the Dragon. For though the Roman Empire in respect of its one Body, be but one Beast; and so there is no difference or distinction of first and second: yet in respect of its many Heads, it is to be consider'd as so many Beasts. And so the Angel considers it in his Interpretation, as hath been before proved. Now by the Beast whose deadly Wound was healed, must be meant that Beast which had re­ceived the deadly Wound. And that was the Dragon, or the Beast under his sixth Head, the Roman Heathen Emperours. In respect of whom it is said at ver. 3. that one of the Heads of the Beast looked as if it had been wounded to death, and his dead­ly Wound was healed. Wherefore it must be the Dragon; which is meant by the first Beast, whose deadly Wound was healed, because it is no where said of the Leo­pard, (or the Beast under his seventh [Page 388]Head) that he received any Wound at all.

But if the Dragon were destroyed ere this two-horned Beast arose; how could he cause the Earth, and them that dwell therein, to worship or do homage to the Dragon? I answer; the Dragon is the De­vil, whose reigning Power in the Ro­man Empire was destroyed in the Hea­then Emperours, but received in the next succeeding Head, to whom he gave like power as he had exercised before, when he had the Emperours at his Devotion, Rev. xiii. 2. and therefore it is said of the Sub­jects of the Leopard, (whose Head was this two-horned Beast) that they wor­shipped not only the Beast, but the Dra­gon also, which gave Power unto the Beast, ver. 4. The meaning whereof is, that they obeyed the Beast in those Idola­trous Laws and Constitutions, which though they seemed to proceed from his Ecclesiastical two-horned Head, yet in ef­fect the Dragon, who had given him his Power, was the prime Author and Con­triver of them.

And as it is there said of the Subjects [Page 389]of the ten-horned Beast, that they wor­shipped the Dragon which gave Power to him: so when it is here noted of the two­horned Beast (the Head of that ten-hor­ned one) that he causeth the Inhabiters of the Earth to worship the first Beast, whose deadly Wound was healed, that is, the Dragon; the meaning is the same as be­fore, only with an Addition, which gives us to understand by what means the In­habiters of the Earth were thus seduced to the Worship of the Dragon. For they were moved to it by the Instigation and Authority of a Beast, whom they had little Reason to suspect, as having his O­riginal from the Church of God, and looking like the Lamb Christ Jesus. Yet this was he, who speaking like the Dragon, did cause the Earth to worship or obey him, and in him the Dragon, or the Beast, whose deadly Wound was healed.

So that the sence of these Words may be exprest in short to this effect: viz. That this Ecclesiastical Beast, though he had two Horns like the Lamb, yet acted he the Part of the Roman Heathen Em­perours, [Page 390](whose Power, and Seat, and great Authority he enjoy'd by the Gift and Fa­vour of the Dragon,) causing the Earth and them that dwell therein (that is, the Church of Rome) to worship Idols, and to persecute the Opposers of that Su­perstition. And herein also the Head of this Ecclesiastical two-horned Beast ap­pears to be the same with the Head of the Secular ten-horned Beast, in that the Subjects of both Kingdoms are said not only to have worshipped or obeyed the Beast, but the Dragon also.

Hitherto have been declared the things which the Pope doth as Head of the Secular Power, wherein one of his Horns or Kingdoms doth consist: As such, he speaketh like a Dragon; he exer­ciseth all the Power of the first Beast before him; he causeth the Roman Catholick Church to worship the Dragon. Which is no more than what is said of the Head of the ten-horned Secular Beast: and consequently it belongs to the Bishops of Rome as Head of that ten horned Beast. For neither is it any other Power [Page 391]than what the Roman Heathen Empe­rours had exercised before. But in ver. 13. we have a Description of the Eccle­siastical Power of this two-horned Beast. For there it is added, that he doth great Wonders, so that he maketh Fire come down from Heaven on the Earth, in the sight of Men.

The Pope's Excommunications are here set forth under the Notion of great Wonders: not that they are real and pro­per Miracles, but that they are very strange and wonderful things. And such indeed as even without a Trope or Me­taphor may be call'd great Signs or Won­ders: at least, there cannot be an easier or less strained Metaphor to express the nature of them by.

For we must not look that any thing in this Prophecy should be set forth to us in Words of plain and literal Accep­tation; there being hardly any Verse, or Clause of any Verse in all this Book, containing any thing of Prophecy in it, which is not full of Metaphors, Types, and Figures. So that, of the two, the [Page 392] Metaphorical Sense of any Word (if it does not seem affected, nor incongruous) should rather be admitted than the lite­ral. And therefore in my Judgment, we ought rather to look upon these [...] great Signs or Wonders, as a figurative Expression, than a literal. But I believe we shall find no figurative sence of the Words, more naturally ap­plicable to them, than that of very strange and wonderful things.

But for a further Confirmation of this Exposition, let us look back to the be­ginning of Chap. xii. where it cannot be denied, but that the Church of Rome, in her Primitive Purity, is represented as [...], a great Sign or Wonder; and at ver. 3. the Heathen Emperours perse­cuting the Church, are set forth as [...], another Wonder. The Holy Ghost this signifying, that, as it would be a real Wonder to see a Great Red Dragon in Heaven, &c. a Woman cloathed with the Sun, &c. persecuted by that Dragon, and overcoming him: so both the Emperours, and the Church of Rome, were very [Page 393]much to be admir'd of all Men; the one for their outragious Cruelty, the other for her Innocence, and Purity, and patient suffering. So here the Earthly Beast is said to do great Signs or Wonders: that is, not real proper Miracles, but such kind of Wonders as the Woman and the Dragon were, to wit, things very strange and wonderful.

But because these very strange and Wonderful things are thought fit to be expressed by great Signs or Wonders; therefore to carry on the Metaphor, the things themselves are represented and described, (as before in Chap. xii. so here again) as if they were indeed true, real, proper Signs and Wonders. And we have two Instances of the wonderful Works of this Beast, One is, his making Fire come down from Heaven: the other is, his causing an Image to be made, and giving life to it, that the Image could both speak, and vindicate its own Worship.

As for his making Fire come down from Heaven, I know not what it can more fitly be applied to then the Pope's [Page 394] Bulls of Excommunication. Nay I be­lieve I may challenge the greatest Wit in the World to express the wonderful Power of the Bishops of Rome, with re­ference to their Excommunications, by a more natural and significant Allegory, than that which is here used. Certainly Erasmus, who was as great a Master of Eloquence, and as excellent in this very way of figurative Expressions, as perhaps was ever any in the World; (which ap­peareth both by his other Writings, and particularly by his Book of Proverbs:) though he thought not in the least of this Prophecy, yet having occasion to represent a Person excommunicated by the Pope, he could not think of any neater Type or Metaphor, than this of Fire from Heaven. And because this Me­taphor seemed to him so sit and natural, he dwells upon it a long while together. This is to be found in his Dialogue, en­titled Inquisitio de Fide, at the begin­ning; where he makes this Discourse between Aulus and Barbatius, which I will here set down, that the Reader who [Page 395]has any opinion of Erasmus's Eloquence, may see how properly the Pope's Ex­communications are represented by Fire from Heaven. His Words in English are to this Effect:

Au. It is the Children's song, Salute wil­lingly: but I know not whether I may law­fully say, Save you, or not, Bar. Truly I had rather one should give me health, than say it to me. But why doest thou say this, Aulus? Au. Why! Because, if you would know, you smell of Brimstone, or the Thun­der-Bolt of Jupiter. Bar. There are right­aiming Thunder-Bolts, and there are Thun­derbolts that fly at all adventures, which dif­fer much even in their Original from such as are designed, and portend Mischief. For, as I suspect, you speak, of Excommuni­cation. Au. You say right, I do. Bar. Truly I heard horrid Thundring, but I felt not the Stroke of the Thunder-bolt. Au. How so? Bar. Because I have as good a Stomack to my Meat, and sleep as quietly as before. Au. But that Mischief which is not perceived, is wont to be the more dange­rous. Yet surely these brute random-Thun­der-bolts, [Page 396]as you call them, strike the Moun­tains and the Seas. Bar. They strike, but to no purpose. There is also Lightning sent out of a Glasse, or brasen Vessel. Au. Cer­tainly even this were enough to frighten one. Bar. To frighten Children. But there is none but God that has a Thunder-bolt to strike the Soul withall. Au. What if God be in his Vicar? Bar. I would he were. Au. Truly there are many wonder that you are not long since grown blacker then any coal. Bar. Suppose I were, you ought so much the rather to wish Health to a lost Man; for so the Gospel teacheth us. Au. It is to be wished indeed, but not spoken. Bar. Why so? Au. That the Thunder­striken Person might be ashamed, and repent.

And thus much Erasmus to this pur­pose. From whence I think it sufficient­ly clear, (which is the only thing that I produc'd it for) that the Popes Ex­communications may very fitly be repre­sented by Fire from Heaven. And there­fore, if there be nothing in the Scrip­ture-use of this Metaphor to contradict [Page 397]this Explication, I suppose I have given a reasonable Account of it. But the Scripture is so far from contradicting this Explication, that it seems rather to confirm it.

For this making Fire to come down from Heaven, what Scripture-passage can it have relation to, if not to that of Eli­as (2 Kings 1.10.) and to that of James and John, (Luke ix. 54.) who in a like Zeal to that of Elias, would have commanded Fire to come down from Hea­ven, and consume their Adversaries? since therefore the Pope thunders out his Bulls of Excommunication against his Adver­saries with like fervent Zeal, and in the cause of Religion too, representing as near as can be the Spirit of Elias, and of these two Boanerges, James and John, the Sons of Thunder, in that Action of commanding Fire from Heaven, Mark iii. 17. (though in a cause as different from theirs, as Heaven and Earth are distant) why may we not think, that what the Pope thus doth in Imitation, as it were, of that great Prophet, and [Page 398]the two Disciples, should be exprest by an allusion to them? For when the Pope is angry, he would bring down as real Fire from Heaven, as did the Prophet, or as the Disciples meant to do: but wanting power to bring down real Fire, he must content himself with Metaphorical. And thus much of the first of the great Signs and Wonders, that this Ecclesiastical Beast is said to do, to wit, His making Fire to come down from Heaven upon the Earth (the Roman Ca­tholick Church) in the sight of Men.

The other great Sign or Wonder, to wit, that of the Image, follows in the next two verses. 14. And he deceiveth them that dwell on the Earth, by the means of those Miracles which he had Power to do in the sight of the Beast, saying to them that dwell on the Earth, that they should make an Image to the Beast, which had the Wound by a Sword, and did live; 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 [Page 399]of the Beast, should be killed. This is such a Miracle as the other was; I mean, a very strange and wonderful thing. And being called a Miracle, it is described likewise as a Miracle. But the Miracle is indeed no more but this▪ That the Pope had so much Power and Influence both on Church and State, that he could make another Roman Em­peror.

This power and reputation he had gotten by deceiving the Church, by the means of those great things which he pretended to. And it is observable, that as he is said to have done the former Miracle in the sight of Men in general; So this latter Miracle is set down as an instance of those great and wonderful things, which he doth in the sight of the Beast, (that is, of those the Kings before described,) to gain himself the greater Honour, Reverence, and Observance from them.

He saith therefore to them that dwell on the Earth, (that is, to the Church of Rome) that they should make an Image to [Page 400]the Beast, that had the Wound by a Sword, and did live. Now the Beast which had the Wound by a Sword and did live, was the Beast under his sixth Head, the Roman Heathen Emperors, of whom it is said Chap. xii. 11. that Michael and his Angels overcame them by the Sword of their Testimony. And this is the Wound which was given to that Beast by the Sword, to wit, by the Sword of the Spirit, which is the Word of God, Ephes. vi. 17. And this Beast which is typified by the Dragon, and had the wound by the Sword of God's Spirit, recovered of his deadly Wound, and revived under a se­venth Head, to whom the Dragon gave his Power, and Seat, and great Authority. Neither is there any other Beast menti­oned in this Prophecy, that had a wound by any Sword, and lived, besides the Dragon, or Rome's Heathen Emperors.

To these Emperors therefore it is that this Ecclesiastical Beast gives order to the Inhabiters of the Earth, to make an Image or Resemblance. Which in plam words amounts to this, That the Bishop [Page 401]of Rome gave order to the Church of Rome to chuse another Roman Emperor, that should maintain the Roman Super­stition, and persecute all opposers of it, in like manner as the Heathen Emperors had patronized the Religion of old Heathen Rome.

Now because the Bishops of Rome had not wherewithal to make this new elected Emperor as considerable as the old, nor was there any Person to be chosen, that for the vastness of his Po­wer, and extent of Empire, could any ways deserve the Name of Roman Em­peror, (which is a Title and Expression of the most excellent of all Secular Ma­jesty:) therefore is this new Roman Em­peror called here an Image of the old, as being the Patron of Idolatry, like those Heathen Emperours, and persecuting the true Servants of God, as they did; and as being adorned with all their glorious Titles, Banner, Crown, and Robe Imperi­al, and saluted by the Name of Roman Emperour, Caesar, and Augustus: but yet if we look upon the thing wherein the [Page 402]Greatness of the Roman Emperours con­sisted, this Roman Emperor of the Pope's creating, is nothing better than a Sha­dow, or an Image of them.

Which is so natural and so obvious an Expression of the inconsiderableness of the present Roman Emperours, that it has dropt from several Persons una­wares, without any respect at all to this Prophecy. For to this purpose Annal. lib. 7. Aventinus relates these words of Everhardus: Romani Majestas populi, qua olim orbis regebatur, sublata est [...] terris; Imperator vana appellatio est, et sola, umbra est: that is, the Majesty of the People of Rome, by which of old the World was swayed, is taken from the Earth, and the Name of Emperor is a VAIN Appellation, and a meer SHADOW. And to like purpose speaketh Sal­meron the Jesuit, Comment. in 2 Thess. 2. who cannot be thought a party in this Interpre­tation of the Image of the Beast: Impe­rium Romanum (says he) simdiu eve [...]s [...] [Page 403]est, nam qui nunc est Imperator Romanus le [...]issina est umbra Imperii antiqui; us­que adeo ut ne quidem urbem Romae possi­deat, & jam per multos annos Romani imperatores defecerunt: that is, the Ro­man Empire is long since overthrown, for be which now is Roman Emperor, is a most inconsiderable SHADOW of the Antient Empire, insomuch that he doth not possess even the City of Rome; and now for many Years the Roman Emperors have failed. Now look what Difference there is between an Image and a Shadow, so much there is, and no more, between the Metaphor, which this Prophecy (as I conceive) accommodates to these Em­perours of the Popes creating, and that which Everhard and Salmeron themselves have used and applyed to the same Sub­ject.

And this, I hope, is sufficient to justi­fy the Application of this Metaphor to the present Roman Emperours, if all o­ther Circumstances of this Prophecy shall be found to answer thereunto. For they were made by the Pope, elected by [Page 404]the People of Rome; by the Pope's Au­thority they are saluted Caesars, and the Pope confers upon them the Imperial Crown, with other Ornaments and Ap­pendages; and yet when all is done, they are no better than a mere Image or a Shadow of that mighty Name, A ROMAN EMPEROƲR.

But possibly some may think that this Image was a kind of an enchanted Image, because it is added, that he (that is, the two-horned Beast) had Power to give Life to 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. But if this Image had been made of Wood or Stone, or any other like materials, I sup­pose it would have past the Power of Enchantment, to have given it these Fa­culties that are here ascribed to it. For this Image is described, not only like a living Man, but like a King: for the fa­cultie of speaking, and the Honour of be­ing worshipped, are, as they are used in this Prophecy, appropriated unto Beasts [Page 405]or Kings. But if this Image had been made of Wood and Stone, and had re­ceived no greater Perfection from the Hands of the two-horned Artificer, than only Life, and Speech, and answerable faculties like a living Man; and had this Life, this Speech, and other faculties bin as real, as all the other Passages of this Pro­phecy are metaphorical: I see not how we can admit this Image of the Beast to have been made by virtue of Enchant­ment, without ascribing to the Maker of it an incommunicable Attribute of the Great Greatour.

I suppose therefore that we must of necessity understand these faculties of Life, and Speech, &c. or else the Image of the Beast himself, in a Metaphorical and Improper Sense. And so it will a­gree exactly to those Roman Emperours, of whom I have interpreted this Image of the Beast. For these as Men & Kings of God's appointment, had Life, and Speech, and Regal Power before. But if we look upon them as the Image of the Beast, or as Roman Emperours ordained [Page 406]by the Pope to those intents and pur­poses afore recited; in that respect it may be truly said, and almost properly; without a figure, that the Pope, which made him Roman Emperour, did also give him Life, and Speech, and Power Imperial.

And to this purpose it is very obser­vable, that in this verse, tho the Image of the Beast be the only subject of it, yet is he not left to be understood in any rela­tive (as he, or him, or it, or any other) but the Image of the Beast is as oft repeat­ed, as there was occasion to speak of him. For it is said that he (the two-horned Beast) gave life to 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 bek [...] ­led. Whereby is plainly intimated, that this Image of the Beast is here considered only as an Image of the Beast; or, that the present Roman Emperors are said to have their Life, and Speech, and Power from the Pope only, as Roman Emporors, or, as Persons of the Romish Superstiti­ons, [Page 407]and no otherwise. For, as Kings, they had the same before, without any obligation to the Roman Bishops.

Now because this making of a Roman Emperor by the Bishop of Rome, who has no greater honour than that of be­ing Successor to St. Peter, who never did pretend to any Worldly Dignity above a Fisher-Man, may well be thought a very strange and wonderful attempt: it is therefore here prophe­tically represented as a Miracle. And the rather, because this Beast, whose Kingdom is represented with two Horns like the Lambs, might also seem to have some likeness to him in his Works. Hence it is that his Excommunications are be­fore described as a Miracle, and here a­gain his making of a Roman Emperor is set forth to us, as if he made an Image of a Roman Emperor, and had Power to give the Image Life and Speech, and Regal Majesty and Authority. But the plain meaning of it is no more but this: That the present race of Roman Empe­rors, if we consider them as Roman Em­perors, [Page 408]as Elected, Crowned, Dignified, and Constituted by the Pope's Authori­ty, to be the Patrons of the Romish Superstition: is wholly influenced, actuated and inspired by the Pope, and has no Life, nor Speech, nor Power Im­perial, but what it has received from him. And thus we have an account of the two Horns or Kingdoms of this Eccle­siastical Beast, to wit, his Secular King­dom, and his Spiritual; as also of the Power he exerciseth in respect of both.

Let us therefore see in the next place, what Persons this his Ecclesiastical King­dom doth consist of. In respect of his Secular Kingdom, he is said at ver. [...] to have Power given him over all Kindreds, and Tongues, and Nations. But in respect of his Ecclesiastical Kingdom, his Subjects are peculiarly distinguished by a certain Mark or Character, which he causeth them to receive. For so it follows at ver. 16. that he causeth all (to wit, all that dwell on the Earth, whence he himself deriveth his Original, ver. 11. and who alone are mentioned afterwards, as the [Page 409]Subjects of his Ecclesiastical Kingdom; all these, I say) both small and great, rich and poor, free and bond, to receive a Mark in their right Hand, or in their Fore­heads. 17. And that no Man might buy or sell, save he that had the Mark, or the Name of the Beast, or the Number of his Name.

It was an antient custom amongst the Romans to set a Mark upon their Soul­diers and their Servants, that it might be known to what Master the Servants, and to what General the Souldiers did belong. The Servants usually received this Mark in their Foreheads, and the Souldiers in their Hands. To this Custom there is a manifest Allusion, both here in the De­scription of the Subjects of this Ecclesi­astical Beast, and also in that of the Lamb's selected Company, Chap. vii. at the beginning. By considering of which, as we shall easily understand what the Mark, and Name, and Number of the Name, which that Company of the Lamb received, are: so by comparing them with this Mark, and Name, and Num­ber of the Beast, and of the Subjects of [Page 410]his Kingdom, which is opposite to the Lamb's, we shall as easily perceive the meaning of these also.

Now in that viith Chapter the Ser­vants of God are said to have been seal­ed in their Foreheads. And being there represented as Jews (a very usual thing in this Prophecy for the Christian Church to be described by Types and Figures borrowed from the Jewish) they are said to have been sealed twelve thousand of each Tribe. So that the whole Com­pany of them consisted of twelve times twelve thousand, and were in all one hundred forty four thousand. Now it is manifest that these were Christians, which are here said to have been sealed; be­cause they are affirmed afterwards to have been followers of the Lamb, Chap. xiv. 1, 4.

And it is as manifest that by the twelve Tribes are meant the Christian Churches, which were planted by the twelve Apo­stles. For if we understand the twelve Tribes literally, we must understand the sealing and the numbers, and all other [Page 411]things thereto relating, nay, and the whole Prophecy of the Revelation, in a literal sence; unless there can be any special reason offer'd from the Context, why these twelve Tribes alone must be expounded in a literal sence. But till this special Reason be produced (for I know not any yet) I must expound them figuratively, namely of twelve Christian Tribes, deducing their original from the twelve Apostles.

And this as I conceive to be a very pertinent and most obvious Exposition: so hence we may perceive what is the meaning of this number Twelve, which all those seuled ones are said to have re­ceived; for they are sealed by Twelve thousand of a Tribe. For hence it fol­lows, that this number Twelve, which is so visible and conspicuous in the Com­pany of the Lamb, is only used as a Type of their Original from the twelve Apostles, & the Churches of their found­ing, which embraced and continued in the Truth and Purity of their Doctrin.

And we may further see that this [Page 412]number Twelve is properly the number of the Lamb, in that it shineth so illu­striously in every thing belonging to him. For so the New Jerusalem also is described, Chap. xxi. as having Twelve Gates, Twelve Angels at the Gates, Twelve Names, Twelve Foundations, Twelve A­postles; and as containing Twelve thou­sand furlongs of cubical measure; and the Wall of it twelve times twelve Cub [...], or one hundred forty four Cubits. Which to me is as evident a Demonstra­tion, as the nature of the thing will per­mit, that Twelve is the Lambs number; and that it is used typically in this Pro­phecy to denote the Original of his Com­pany and his holy City from the Twelve Apostles, as consisting of such Persons, who continue in the Truth and Purity of their Doctrine and Religion.

And from hence it will follow, that the Number of the Beast is a certain Number answerable to this Number of the Lamb, a number which the Beast af­fects above all other Numbers, which is most conspicuous in his Kingdom, and [Page 413]which his Company is here said to have received as descending from him, name­ly, from Great Babylon his Metropolis, who is called the Mother of Harlots. Which Harlots, or Idolatrous Churches, descending from their Mother Babylon, are typically represented by such as have received the number of the Beast, in token of their vile and base Original. And what this Number is, and how it is ap­plicable to the Kingdom of the Beast, we shall hear anon.

In the mean time, let it only be ob­served, That this Number, which is here called the Number of the Beast's Name, is in the very next verse called the Number of the Beast. For it is a Number answer­able to that of Twelve, whereby the Kingdom of the Beast, or the Company of those who have received his Mark or Name, are mystically represented, in like manner as the Company of the Lamb are said to have bin sealed with his Fathers Name.

Now therefore let us enquire what this Name and Mark of the Beast [Page 414]is, For De Rome, Pont, lib. 3. cap. 16. Sect. Ex his ar­gunsntum insolubile po [...]est sunie, &c. Bellarmin seemeth to please himself very much, in that no Man can discover what the Name of the Beast is. For thence he would infer that Antichrist is not yet come, because his Name is undiscovered. But this Name of the Beast is not so much in the dark, as he seems to make it. For the Name of the Beast is written out at length, and that in characters of the largest size, Rev. xvii. 5. And his Name is this, which is written upon his Fore­head, as he is the Head of his Metropolis, MISTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH. This Name is said to have bin written on the Forehead of the Woman, or the Church of Rome. And being written on her Forehead, it must be on her Head, whereof the Forehead is a part. And since this Ecclesiastical Beast is the Head of that Woman, this Name must have bin written upon hint and [Page 415]consequently this Name is his; and cer­tainly this is that very Name of Blasphe­my which was seen upon the seventh Head or King of Rome: for the seven-headed Beast was full of Names of Blas­phemy, Rev. xvii. 3. and these Names were written on his Heads, Rev. xiii. 1. Wherefore that Name which was writ­ten upon the Woman's Forehead, Rev. xvii. where she is describ'd sitting upon the Beast under his seventh Head, is the Name of the Beast under his seventh Head, i. e. of the Antichristian Beast. And thus we have, as I conceive, a plain discovery of the Name of this Beast.

Now as for his Mark, it is the same thing with his Name; that is, his Com­pany are marked with his Name. This Name, which is inscribed on his Forehead, he makes his Subjects to receive. And therefore the Name that is written on his Forehead, bears so manifest a relati­on to his Church or People, whom he causeth to receive the same. For it can­not be said of him alone, that he is Baby­lon [Page 416]the Great, but only in relation to his Church. To which purpose it is observa­ble, that this Name is said to have been written not on his Forehead, but on the Woman's. For though his Forehead, and the Woman's be the same (he being the Woman's Head:) yet when it is said to have been written on the Womans Fore­head, it gives us to understand that it is no otherwise his Name, than as the Head of his Idolatrous Metropolis.

But yet we must not look upon this Name of him, or of his Church, as being the proper Name whereby they should be usually known and called: but only as a Name imposed on them, to denote their Superstition and Idolatry. And this in Scripture is a very usual thing. For so it is foretold of Christ, Esay ix. 6, that he should be called Wonderful, Counsellour, &c. And of Hierusalem, Isa. 1.26. That she should be called the City of Righteousness, the faithful City. Which is directly opposite to this Name of the Antichristian City, Mystery, Babylon the Great, the Mother of Harlots, and Abo­minations [Page 417]of the Earth. And as the Com­pany of the Beast are marked with his Name: so the selected Company of the Lamb, are said to have had his Father's Name upon their Foreheads, Rev. xiv. 1. they therefore were sealed or marked with the Father's Name: whereby no more is to be understood, but that they were his Servants. But hence also it ap­pears, that the opposite Mark and Name of the Beast are all one; and that they who had his Name had his Mark also; or, that they were marked with his Name. And for a further Confirmation hereof, we may observe, by comparing the 9th and 11th verses of the xivth Chap. of this Book together, that the Mark of the Beast is called the Mark of his Name.

Hence then it appears what Persons are peculiarly designed by those whom the Beast causeth to receive the Mark of his Name. For this Mark or Name was seen upon the Fore-head of the Wo­man. The Woman therefore, or the Church of Rome, are here peculiarly de­signed by this Type. That Church there­fore [Page 418]consists of two sorts of Persons. The one, are such as have received this Mark in their Foreheads, as the Servants of the Beast: the other, such as have received it in there Hands, as being his Souldiers, and Propugners of his Superstition. The first may be interpreted the Laity, who have received this Mark in their Fore­heads: the other the Clergy, who have received it in their Hands also.

And hence also it appears who they are that are said to have received the Number of his Name. For they are such as hold with Rome in her Idolatry, de­riving the Original of their Superstition from her, and are designed by those naughty Women called Harlots (or Idola­trous Churches) whose Mother that Great Babylon is said to be. So that these Churches also have received the same Name & Mark with Rome, as being guilty of the same Idolatry: but they are said more properly to have receiv'd the Num­ber of that Name, to signify withal from whence they are descended, or that they have their Superstition from the Church [Page 419]of Rome. For so the Company of the Lamb are seal'd by twelves, and so receive the Number of his Name, to shew they are the genuine offspring of the 12 Apostles.

And whereas it is added of this Beast, that he causeth, that no Man should buy or sell, save he that had the Mark or Name of the Beast, or the Number of his Name; the meaning is obvious, viz. that he in­terdicteth the faithful Servants of God the commerce of the rest of the Citi­zens, forbidding any man to buy ought of them, or sell ought to them. To this purpose is that Canon of the Lateran Council, against the Waldenses and Al­bigenses, held under Pope Alexander, remarkably prohibiting under the pe­nalty of Anathema, Tom. 4. Concil. edit. Rom. pag. 37. Nè quis eos in domo vel in terrâ suâ tenere vel fovere, vel NEGOTIATIO­NEM cum iis exercere praesumat: that is, That no Man should keep or harbour them in his House or Land, or presume to have any TRADING with them. And to the same purpose another Synod in France [Page 420]held under the same Pope Alexander, forbids, Apud Rev. Armachan. De Success. Eccles. pag. 239. Nè ubi oogniti fuerint illius (ut vocant) Haere­seos sectatores, recep­taculum quisquam eis in terrâ suâ praebere aut praesidium impertiri praesumat; sed nec in VENDITIONE et EMPTIONE ali­qua cum iis communio habeatur: that is, That no Man should knowingly give any Reception to the Followers of that Heresie (as they call it) or presume to lend them any Help: and that in SELLING and BUYING no Man should have any Commerce or Dealing with them. And thus much of the Subjects of this Ecclesiastical Beast, his Mark, his Name, and the Number of his Name.

But what is this Number? the Spirit tells us, that this Number is six hundred sixty six; for the finding out the Myste­ry whereof we are bidden to count it, ver. 18. Here is Wisdom; let him that hath understanding count the Number of the Beast, for it is the Number of a Man, and the Number is six hundred sixty six. [Page 421]Here is a Number given us to be coun­ted; and to encourage us thereunto, we are told, that it is the Number of a Man, that is, not a Seraphick Number, which possibly Men cannot count; but such a Number as is used by Man, and such as Men are wont to count. Now if you give an Arithmetician a single Number to count or calculate, he has no way of counting it but by extracting the Root of it: and if no Root be mentioned, the Square Root is always meant. And if we thus calculate the Number, six hundred sixty six, we shall find the Square Root of it, (so near as it can be exprest in number) to be twenty five.

Which Number twenty five in the Kingdom of the Beast, is answerable to the number twelve in the Kingdom of the Lamb: and is applicable to all those opposite things in the City of Rome Pa­pal, to which the number twelve is ac­tually applyed by the Holy Spirit, [...] the new Jerusalem. For as the new Jeru­salem is said (Rev. xxi.) to have had Twelve Gates, and at the Gates Twelve [Page 422]Angels, and Names written thereon, which are the Names of the Twelve Tribes of the Children of Israel; and the Wall of the City to have had Twelve Foundations, and in them the Names of the Twelve Apostles of the Lamb; and as the Cubical Measure of the City is said to have bin Twelve thou­sand Furlongs; the Length and the Breadth and the Height of it being equal, &c. So the Number twenty five in these respects and many more is applicable to the City of Rome Papal, as is admirably shewed by Dr. Potter, in his excellent Treatise of the Number six hundred sixty six. To which for brevity sake I must refer the Reader: it being the only Subject of a just Volume to clear the Mystery of that Number.

And he sheweth there, that the first establisht and decreed Number of Car­dinals (answerable to the twelve Apostles) was twenty five; and that they had twenty five Parish Churches to officiat in, that Rome had twenty five Gates, &c. with many other things wherein this number twenty five is most notoriously [Page 423]observable in the City and Church of Rome, more than in any other Church or City, and more than any other Num­ber in that Church or City. His Book is very well worth the reading to any one that is desirous of Satisfaction in this Mysterie. For in my Opinion he does not only give a solid and substantial, but a wonderful Account of it: but I know not how another Man may be affected with it. And now having done with what concerns this Ecclesiastical two­horned Beast, I shall here subjoyn this short Paraphrase, according to my usu­al method.

Paraphrase on Rev. XIII.

11. And I beheld another Beast or King coming up out of the Church of Rome, and his Kingdom consisted of two Kingdoms (a Secular and an Ecclesi­astical Kingdom) like the Kingdom of Christ Jesus: but he issued out Idolatrous Laws, and cruel Edicts against the faith­ful Servants of God, like as the Roman Heathen Emperours had done before him.

12. And this King, as the Head of the [Page 424]Kings that shared the Roman Em­pire amongst them, exerciseth and em­ployeth all their Power of persecuting the Saints, they doing it by his Impulse and direction; and he does it in their Sight, and with their Approbation, for they give their Power and Strength and Kingdom to him for this end and pur­pose. And thus he acteth the part of those Roman Heathen Emperours, in caus­ing the Church of Rome to obey him in his Idolatrous Constitutions, and bloody Edicts for the persecuting of the Saints.

13. And he doth very strange and wonderful things, in the open Face of the Church, which cause great Asto­nishment in all beholders. For in his way he hath much of Elias, being as zealous for his Idolatry, as that good Prophet was in the service of the true God: thundring out his Buls of Excommuni­cation, as if he brought down Fire from Heaven, against all Persons whatsoever, (Kings and Emperours not excepted) that oppose his Superstition.

[Page 425]14. And by the means of these great things that he pretends to, he deceiveth the Church of Rome, and carrieth him­self as Lord Paramount amongst them, in so much that by Vertue of his own Authority he takes upon him to com­mand the Romans to elect another Ro­man Emperour, which, like the Heathen Emperours of old, should patronize the Superstitions and Idolatries of the Ro­man Church.

15. And this Image of those antient Emperors (for the new-elected Emperor is no more, if we respect the Power and Majesty of that great Name) this King that came up out of the Church of Rome inspired and gave Life to. For it spake as he directed, and caused all his Subjects under pain of death, to obey him as an Image of the antient Roman Emperours, and Protector of the modern Romish Su­perstitions.

16. And further, this Ecclesiastical King, in token of his Supremacy in the Roman Church, causeth them all, both small and great, rich and poor, free and [Page 426]bond, to receive a Mark of Servitude and Subjection to him; that some should be to propagate and maintain his Supersti­tions, and all should practise and em­brace them.

17. And that no Man should buy or sell, or should have any civil Commerce with his Citizens, but only those that had received this Mark of Subjection to him in the Church of Rome, or were at least of some other Church professing his Religion, and deriving the Original of their Superstitious Worship from the Church of Rome, as being of the Num­ber of his Followers, and Disciples.

18. Here is Wisdom. Let him that hath Understanding extract the Square Root of the Number of this King, for it is such a Number as Men use to calculate, and the Number is six hundred sixty six: which Number in the Church of Rome is answerable to the Number, one hundred forty four, in the Church of Christ: and the square Root of it, twen­ty five, is opposite to the Number twelve, and as conspicuous in the Church of [Page 427] Rome, as twelve is in the New Jerusalem.

And thus much of the Ecclesiastical Beast, and of the third Period.