A discourse concerning Antichrist grounded upon the angel's interpreteration of the vision, Rev. xvii 3 and from thence proceeding to a particular explication of the xiith and xiiith chapters. Shewing, that the Church of Rome is that woman mentioned Rev. xvii. 3. and the bishops of Rome that eighth King spoken of v. 11. who is usually known by the name of Antichrist. By Walter Garrett, vicar of Titchfield, sometimes fellow of Trinity College in Cambridg.

A DISCOURSE Concerning ANTICHRIST, Grounded upon the Angel's Interpretation of the Viſion, Rev. xvii; and from thence proceeding to a particular Explication of the xiith and xiiith Chapters.

Shewing, That the Church of Rome is that Woman mentioned Rev. xvii. 3. and the Biſhops of Rome that eighth King ſpoken of v. 11. who is uſually known by the name of Antichriſt.

By WALTER GARRETT, Vicar of Titchfield, ſometimes Fellow of Trinity College in Cambridg.

We have a more ſure word of Prophecy, whereunto ye do well that ye take heed. 2 Pet. 1.19.

LONDON, Printed for the Author, to be ſold by I. Harriſon at the Greyhound in Chancery Lane, and at his Shop in Lincolns-Inn Gate, 1680.

Collegium St•• Mariae. Magdalenae apud Oxonienſes bookplate of Magdalen College, University of Oxford

The Epiſtle Dedicatory. To the Incomparable Siſters, my very good Ladies, The Right Honorable the Lady Elizabeth Noel, The Lady Ruſſel, The Counteſs of Northumberland; The Counteſs of Northampton, and the Lady Durſley. Right Honorable,

THe divinely inſpired Prophet, whoſe ſacred Oracles I here endeavour to explain, has bin my Precedent in this Addreſs, inſcribing one of his Epiſtles to a Lady. For if to one; why not to many? Eſpecially ſince thoſe many are ſo one, in Vertue, Honour, Blood, Affinity, Religon, Heart and Mind; that it might ſeem a crime to ſeparate thoſe, whom God hath join'd together in ſo ſtrict a Bond, ſo ſweet an Harmony. And if a crime in any one, much more in Me, who am ſo very much oblig'd to all.

I muſt therefore humbly beg your Ladiſhips Acceptance of this triſting Teſtimony of the greateſt Gratitude. And becauſe I know 'twill ſignify but little to tell your Ladiſhips. I am ſorry my Oblation is no better: I needs muſt own, that had it been as good as I could wiſh it, or (if poſſible) equal to the merits of the Subject, I ſhould and had bin bound in duty to have laid it at your Honours feet.

But why to Ladies ſuch a puzling Argument? They who are Strangers to your Ladiſhips, may juſtly wonder at my choice in this reſpect. But all that have the honour of your Ladiſhips Acquaintance, do us deſervedly admire not only the exactneſs of your Converſations in the Practick part but alſo the acuteneſs of your Judgment in the Myſteries of Religion. And certain I cannot be ſo vain to think, that what my own weak Judgment ſeems in any ſort to comprehend, ſhall be too hard and intrical for your Ladiſhips.

Take therefore in good part, moſt Honoured Ladies, that which in Duty Gratitude, and Obſervance I here humbly offer you. The Subject of it is a Woman; and ſhe the beſt and worſt, the nobleſt and the vileſt of her Sex. The beſt and nobleſt in her Primitive Purity: the worſt and vileſt in her Subſequent Apoſtacy. At firſt the chaſteſt Matron, and at laſt (as is endeavour'd in the following Papers to be prov'd) the baſeſt Harlot in the World. This Subject ſeems to claim a Female Patronage; And who more fit than Ladies of your Honour and Integrity, to countenance this whatever Vindication of a Chaſt Religion?

I humbly beg your Ladiſhips Pardon for this boldneſs I have taken, and this trouble I have given you. I ſhall only add my hearty Prayers to Almighty God, That he would graciouſly be pleas'd to keep both You and Yours under the Protection of his good Providence; That he would ſpare You a long Bleſſing to his poor afflicted Militant Church, and after crown your Faith and Piety in his Church Triumphant. To this purpoſe ſhall he ever pray, who is,

(Moſt Honoured Ladies)

Your Ladiſhips moſt obedient, and entirely devoted Servant in the Lord, Walter Garrett. Titchfield, Sept. 25. 1679.

The Introduction.

I Am ſo ſenſible how great a crime it were to charge a Church of Chriſt with Anti-Chriſtianiſm, or but cheriſh a ſuſpicion of it undeſervedly; that though the Church of Rome be many other ways a mortal enemy to our Profeſſion, yet if ſhe had bin clear in this particular, I ſhould much rather have beſtow'd my pains in vindicating, than aſperſing her. For even the beſt of the Reformed Churches has lately bin ſo great a ſufferer under this very ſame unjuſt and execrable Cenſure (a Cenſure which is therefore execrable becauſe unjuſt;) that no true Son of hers (I verily believe) would eaſily preſume to load a Chriſtian Church, (though otherwiſe never ſo corrupt) with this moſt odious and unchriſtian Calumny. For we have had ſome raſh hot-ſpirited Adverſaries, who have worn the name of Antichriſt ſo thread-bare with their repeated out-cries, and made it ſo ridiculous by their moſt ignorant applications of it; that for a Man to name the Revelation, and but give a hint of Antichriſt, the Beast, the Dragon, or the Purpled-Whore, has bin almoſt accounted ſcandalous, and he could hardly have eſcap'd the cenſure of a proud, pedantick or a factious Perſon.

Yet notwithſtanding, ſince (as De Rom. Pont. lib. 3. Cap. 1. Bellarmine informs us) All the Hereticks (that is, the famous Proteſtants and Reformers) of his time, did jointly teach this Doctrine, That the Pope is Antichriſt; why ſhould not We, who follow and approve their Judgment in moſt other Points, believe that there is ſomething more than dotage, and the ſpirit of railing, in this their ſo unanimous accuſation of the Roman Biſhop? If then this Doctrine (That the Pope is Antichriſt) be true, let it not be diſcountenanc'd but proclaim'd: if not, let it for ever be condemn'd and ſilenc'd. As for my own particular, if any thing that I ſhall write againſt the Succeſſor of that great Apoſtle (as they tell us) ſhall be prov'd erroneous; I ſhall more willingly retract, than I have written it: and ſhall beg his Holineſs's Pardon (though I would not buy it) with the moſt devout and Catholick of his Romiſh Proſelytes.

But above all, I here unſeignedly ſubmit what-ever I have ſaid, to the impartial Judgment of the Sober, Learned, and Religious of the Church of England; but eſpecially of ſuch Perſons, who have bin a little converſant in this kind of Study, and have a Genius prompting them to theſe Diſcoveries. For elſe I muſt confeſs, that though my Reader ſhould be never ſo judicious in other Points, he is not ſuch a Judge as I could wiſh to have. For he that comes with an averſion to the Subject, prejudges the Diſcourſe before he reades it. But if any Man propenſe to theſe Enquiries, ſhall happen to peruſe this ſorry Treatiſe: I hope that he will either find ſome ſatisfaction here from mine, or give me better by his Labours.

Let this then be the Queſtion, which it is the adequate ſcope and drift of theſe enſuing Papers to reſolve, Whether or no the Pope be Antichriſt? But ſince the name of Antichriſt is ambiguous, (to avoid all needleſs cavils about Words and Names;) by Antichriſt I mean that Beaſt deſcribed Revel. xvii. called The Beast that was, and is not, and ſaid to be the Eighth King of that City and Empire which are repreſented in that Chapter. This is the Antichriſt, and none elſe intended in the preſent Diſputation, of whom we purpoſe to enquire exactly, Whether the Roman Biſhops be this Antichriſt or not. And in this diſquiſition I ſhall uſe the greateſt plainneſs and ſincerity in the World, not wilfully miſquoting, ſtraining, or miſrepreſenting any Type or Paſſage I ſhall meddle with; but carrying through the whole as even an hand as poſſible, that I may neither do the Truth an injury, nor give any juſt occaſion to the Adverſary to ſpeak reproachfully of that which I intended for his good, and for the common benefit of the Church of God. For as I think the contrary a diſhoneſt courſe, and utterly miſbecoming both the Truth which I purſue, and the Religion I profeſs: So certainly it is as needleſs upon this occaſion, as on any other Subject whatſoever. For I am here engag'd upon an Argument, wherein not only Truth (as I conceive) is evident, and therefore needs no Stratagem to defend it; but is withall ſo ſad a Truth, that one would rather fear than hope for Victory in contending for it.

Now as to the Method of this Treatiſe, I ſhall begin with the Angel's Interpretation of the Viſion, which we have in Revel. xvii; and when I have clear'd the meaning of the Angel's words in that Chapter, I ſhall proceed from thence to the xiith and xiiith Chapters, which have the neareſt correſpondence and affinity with the other, and may, as I ſuppoſe, be fully explicated by that light the Angel gives us in the xviith Chapter. For there are ſome things concerning Antichriſt more needful, to be known than others, more clearly revealed in the Holy Scriptures, and upon which the knowledg and unfolding of the reſt does very much depend. I ſhall therefore begin with thoſe things which are moſt perſpicuouſly revealed concerning Antichriſt, and thence proceed to ſuch deſcriptions of him as are more myſterious and obſcure. For therefore I ſuppoſe the Holy Ghoſt has made ſome things ſo clear and evident, that by the light of theſe we might the better penetrate into thoſe that are more dark and myſtical. Since then the Angel in my judgment has moſt manifeſtly deſcribed to us the Myſtery of that Beaſt, and of the Woman that was ſeen to ſit upon him, Rev. xvii. I ſhall begin with theſe; and if I can but give the Reader ſatisfaction as to theſe particulars. I doubt not by the help of theſe to make an eaſie paſſage through the reſt, though in themſelves more difficult and almoſt inexplicable.

In order then to the unfolding of this Queſtion concerning Antichriſt, I ſhall premiſe this general Maxim; That he to whom all Signs and Tokens, Characters and deſcriptions, of that Antichriſt we are now enquiring after, according as the Scripture lays them down, are nationally and truly applicable, without any, manner of abſurdity in Reaſon, or inconſiſtence with the Analogy of Scripture, is that very Antichriſt we are ſeeking for. This I thought good to admoniſh the Reader of afore-hand, becauſe there are very many Texts of Scripture, but eſpecially in the Prophetical part of it, which may (for ought I know) admit of divers good and ſound interpretations; and there may be ſome marks of Antichriſt, that ſingly are as applicable to other Perſons not at all intended or deſigned in the holy Scripture. But this is certain, that he or they to whom, not only one or two, but all the ſigns and marks of Antichriſt are rationally and truly applicable, muſt needs be Antichriſt; and therefore if they be thus applicable to the Pope, the Pope is Antichriſt. For certainly it cannot be, that the holy Spirit of Prophecy ſhould have deſcribed Antichriſt by ſuch dubious and uncertain Circumſtances, as may every one be rationally accommodated to the true and undefiled Spouſe of Jeſus Chriſt.

That therefore we may put this Queſtion to a ſpeedy iſſue, I ſhall obſerve but one thing more, whereof it may be requiſit to forewarn ſome Readers, leſt otherwiſe they ſhould be diſcouraged by the abſtruſeneſs and myſteriouſneſs of the Prophetick ſtyle, eſpecially of thoſe Prophecies we have now to deal with. For Prophecy affects a different ſort of Language from the vulgar Phraſe, and loves to cloath it ſelf in Allegories and obſcure expreſſions, appearing, like the Author of it, in a Cloud: there being many Chapters of the Revelation which ſeem to be but one continued Metaphor, and hardly any ſingle Verſe without its Figure. Here therefore we ſhall meet with Cities called Women; People, Waters; Idol-worſhip, Whoredom; Kings and Kingdoms typed out by Beasts, and Heads, and Horns of Beaſts. Which Types are not devices to obſcure the Prophecy, or to help it out by giving ſcope to greater latitude of Interpretation, (for they are capable of a certain ſence, as will be ſeen hereafter:) but they ſerve to render it the more illuſtrious, by hiding it from common view, and ſo ſecuring it from profane approaches; quickning the pious induſtry of the Faithful in the diſcovery of it, and procuring great eſteem and veneration to it. Nor is there any cauſe to wonder that the Spirit of Prophecy ſhould appropriate to himſelf a form of ſpeech and manner of expreſſing diverſe from the vulgar: ſince there is hardly any Art or Science but affects the ſame. Which though it look like Canting to the Ignorant; yet to thoſe that are experienced in the Study, the terms are known to be moſt proper and ſignificant. It is not therefore any ſtrangerthing to meet with Beaſts and Horns, and Whores, and ſuch like terms and types, and figurative expreſſions in Prophetick Writings, than to read of Nouns and Verbs in Grammar: of Predicaments, and firſt and ſecond Notions in Logick: or of Rhombs, Rhomboides, Parallelograms, and ſuch like odd exotick Names and Figures in the Mathematick Sciences.

PART I. Of the time of Antichriſt's Coming.

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 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 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 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 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, 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.

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 〈 in non-Latin alphabet 〉 , and they are ſeven Kings. ſeven Kings: five are fallen, and one is, and the other is not yet come; and when 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 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 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 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 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

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 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 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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.

Sed quae de ſeptem totum circumſpicit orbem Montibus, Imperii Roma Deûmque locus. Ovid. Triſt. Lib. 1. Eleg. 4 Rome which from Mountains ſeven th'whole World deſcries, The ſeat of Empire is, and Deities.

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 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, 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,

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 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. 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, (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 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. 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 • . 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 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 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, 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 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 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, 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.

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 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 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 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 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 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 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 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, 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, 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 •• 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 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, 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 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 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, 〈 in non-Latin alphabet 〉 , i. e. 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, 〈 in non-Latin alphabet 〉 , one hour with the Beaſt. I hope that no Body will imagin, that becauſe 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , at the ſeventh hour the Fever left him.

And further; That it cannot well be taken in any other ſenſe in the Caſe we have in hand (Rev. xvii. 12.) appears from the oppoſition that 〈 in non-Latin alphabet 〉 , one hour in the latter clauſe of this verſe, has to 〈 in non-Latin alphabet 〉 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 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 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 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 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 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 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, 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 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, 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 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 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 • 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; 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 • 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 any To 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 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) 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 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 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 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 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. 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 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 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 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, 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 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, 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 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. 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, (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 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 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 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 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 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 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 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; 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 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 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 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 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 • 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 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 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: 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 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 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 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 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 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 〈◊〉 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 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 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; 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 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 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 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 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 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 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 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 •• 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 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: 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, 〈 in non-Latin alphabet 〉 , Beast, is uſed in Julian's Satyr againſt the Caeſars; who introduces the Emperour C. Caligula, under the notion of 〈 in non-Latin alphabet 〉 , an evil Beaſt; and calls Domitian with a peculiar Epithet, to denote his cruelty (ſuch as was proverbially obſerv'd in Phalaris) 〈 in non-Latin alphabet 〉 , the Sicilian Beaſt; and again, 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , towards the end of Domitians Reign, as if it were meant of 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 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 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 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 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 • 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, 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 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 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 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, 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 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. 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 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 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 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 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 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 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 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 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, 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. 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 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 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.

PART II. An Expoſition of REV. xii. from ver. 1. to the middle of ver. 12.

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 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 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 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 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, 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 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 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 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 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 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 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 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 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. 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 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 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 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 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.) 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, 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 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 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.

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 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 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 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 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 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 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 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 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) 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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.

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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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. 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 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 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 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 〈◊〉 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 (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 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 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 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 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 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 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 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 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 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 • 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 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, 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 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 . when they ſhell be about to finiſh their Teſtimony, the • eaſt that 〈 in non-Latin alphabet 〉 . 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.

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 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 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 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, 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 (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, 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 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 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 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 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 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 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 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. 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 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. 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 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, 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 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, 〈 in non-Latin alphabet 〉 , of the great Whore that ſitteth upon many Waters. Where the ſo often Repetition of the Prepoſitive Article, ſhews that great Whore, and 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 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, 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 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 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, 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 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 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 Seed by this ten-horned Beaſt of gentler aſpect, but no leſs impious and cruell qualities. For it is obſerved of the 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 , 〈◊〉 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 ſaid of the Lamb, Rev. v. 6. I ſaw the Lamb (Chriſt Jeſus) 〈 in non-Latin alphabet 〉 , 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. 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 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 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. 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 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 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 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 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 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 Greek Language the word, 〈 in non-Latin alphabet 〉 , not only comes from a word that ſignifies ſeven, but does it ſelf alſo ſignify the ſeptenary number, as 〈 in non-Latin alphabet 〉 ſignifies an unite, and 〈 in non-Latin alphabet 〉 the number ten. But when this word 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 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) 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 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 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 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 ; that is, To make War forty and two months. But the beſt Copies have only 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 (without 〈 in non-Latin alphabet 〉 ) (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 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 〈 in non-Latin alphabet 〉 . 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 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 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 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 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 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 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 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 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 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 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 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. 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 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, 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 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 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 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 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 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 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) 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 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 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, 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 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, 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 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 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 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 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 (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 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 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 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 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 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, 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 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 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 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, 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 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 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 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, (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 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , a great Sign or Wonder; and at ver. 3. the Heathen Emperours perſecuting the Church, are ſet forth as 〈 in non-Latin alphabet 〉 , 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 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 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 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, 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 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 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 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 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 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 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 •• 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 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 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 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, 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, 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 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 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.

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 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 Rome, as twelve is in the New Jeruſalem.

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

The Concluſion.

Thus, Reader, have I given an Experiment of that Hypotheſis, which I had before proved out of the Angel's Interpretation, Rev. xvii. And this was all that I deſigned; and more perhaps than was abſolutely neceſſary for my purpoſe, which was only the Diſcovery of Antichriſt. For it is certain, that the Beaſt that was and is not, who is deſcribed by the Angel, Rev. xvii. is Antichriſt: for it is he to whom the ten Kings, that make War with the Lamb, are ſaid to give their Power and Strength and Kingdom. Since therefore the Angel tels us that this Beaſt is the eighth King of Rome, and one of the ſeven Kings that are typified by the ſeven blaſphemous Heads, there was no more neceſſary to be done in order to the Diſcovery of Antichriſt, than to ſhew the meaning of the Angel's Words, and who that Eighth King is.

And this if I have not demonſtrated from the Angel's Interpretation, before I came to the xiith and xiiith Chapters, (which have no ſuch Divine Expoſitor to give light to them, but only what reflects from the xviith Chapter) I believe I have not done it at all. Nay, I am further of Opinion, that it is impoſſible to give a clear and undeniable Expoſition of any Prophecy in the Revelation, till firſt that Expoſition which the Angel gives us in the xviith Chapter be diſtinctly handled, and fully cleared, and rightly apprehended. And that otherwiſe the beſt Interpretation that any Man can give us of theſe Myſteries, can be no better than a Probable Conjecture, an Argument of the Author's Wit or Learning, and may ſerve to pleaſe the Fancy, but not to edify the Judgment, or to ſatisfy the Conſcience of the underſtanding Reader. But having firſt well grounded the deſign upon the Angel's Expoſition in the xviith Chapter, and from thence proceeding to ſuch other Viſions, as have the neareſt Correſpondence and Affinity with that, and thence to others in like order. I am perſwaded, that by ſuch a Method of interpreting, the Revelation may be made as eaſie and intelligible, not only as any other Prophecy, but as any other Book of Scripture.

But it was not my purpoſe to go thorow with the whole Prophecy of the Revelation, it being ſufficient for the Deſignation of Antichriſt, to aſſert and clear the meaning of the Angel's Expoſition. And having done this to the beſt of my Abilities, I hope that what I have well meant will be pardoned by all, and what I have ill performed will be mended by ſome better hand. But had I given never ſo clear an account of the Angel's Interpretation in the xvii Chapter, yet I ſuppoſed it might be neither unpleaſant nor unprofitable to the Reader, to give a taſte of that Hypotheſis in the explicating of ſome other Viſions. For though a proof be never ſo direct and evident in it ſelf, yet by concurrent Circumſtances it may be much confirmed and illuſtrated. And for this Reaſon I have paſſed from the xviith Chapter to the xiith and xiiith Chapters, expounding them by that Hypotheſis which I deduced from the xviith Chapter. And let the Reader judge how naturally and unforcedly the Expoſition of thoſe xiith and xiiith Chapters hath proceeded upon that Hypotheſis.

I have nothing more to add upon this Subject, but only to give the Reader notice, that as the fate of the Catholick Church is deſcribed to us in that of the Church of Rome: ſo all other Churches in communion with her, muſt be conceiv'd as repreſented by like Types and Figures. My meaning is, that as the Church of Rome is typified by a Woman; ſo we muſt underſtand all other Churches in communion with her, to be typified by Women likewiſe. As where it is ſaid of the Company of the Lamb, Rev. xiv. 4. that they were not defiled with Women; we are to underſtand by Women, ſuch Women as the Church of Rome is, who is therefore called the Mother of Harlots, that is, of Idolatrous Churches. And ſo likewiſe as we find the Church of Rome is typified by the Earth, we muſt conceive the ſame opprobrious Type to be accommodable to all other Churches in communion with her, according as the Scope and Context of the place we find it in, ſhall determin the Expoſitor's Judgment. For the Type of Earth is not a proper Deſignation of any Place, but of the Catholick Churches Earthy and Degenerate, in oppoſition to her Heavenly State. Wherefore all other Churches, that are guilty of the like Apoſtacy with that of Rome, muſt be ſuppoſed to be comprehended in the ſame Type, which ſets out to us the Degeneracy of the Church of Rome. So that in general ſpeaking, the Roman Catholick Church is repreſented to us by the Earth; and by the Sea, the Civil State; and by the Kings of the Earth, are meant the Kings that held communion with the Church of Rome; and by the Inhabiters of the Earth, are meant the People of the ſame Communion. And becauſe the Church and State of the Roman Empire have ever ſince the Expiration of the firſt Period (i. e. ſince the time of Conſtantine the Great, the firſt Chriſtian Emperour) been ſo united and confederated, that the Common People ſeem to belong as much to one as to the other: therefore, as I conceive, it will be moſt agreeable to right Reaſon, to underſtand the Earth of Church-men moſt eſpecially, and ſuch as are devoted to Religion; and the Sea, of Civil Magiſtrates, and ſuch as are in Office in the State. And let it be remembred, that this Notion is not applicable, but only where the Earth and Sea, (or Peoples, Nations, Tongues, &c. typified by the Sea) are ſet in oppoſition one againſt the other.

To conclude. Let the Reader now judge from what has been ſaid, whether or no the Pope be Antichriſt. If he be not, I confeſs I am miſtaken. Which is no more than what is very incident to me, and may befall even the beſt of thoſe that differ from me. I will therefore make this bargain with the Reader, if he pleaſes; That, ſince the Error may be his, as well as mine, we will reſolve to put a charitable Conſtruction upon one anothers Errors, not imputing them to Malice, but to humane Frailty. However, whether I have err'd, or not, in the Premiſes; it is certain, that the Concluſion I have gone about to prove, is no other thing in effect, than what (as hath been ſaid at firſt) was the acknowledged Tradition of the Primitive Church, viz. That Antichriſt ſhould riſe upon the ruines of the Roman Empire. And if there be any Truth in my Probations, we are to underſtand that Propoſition thus: viz. That Antichriſt was next to ſucceed thoſe two Wings of the Great Eagle, which were given to the Woman to carry her into the Wilderneſs. So that upon the failing of either of thoſe Wings, (for then the other was not able to ſupport her) we muſt conceive the Woman to have come into the Wilderneſs, that is, to that degenerate Antichriſtian State, which is ſet forth to us Rev. xvii. 3, 4, 5. But certainly, if any thing that I have ſaid be true, 'tis this: That by the Woman there, is meant the Church (and not the Heathen City) of Rome. And if I were to lay my life upon it, (which I hope that neither I, nor any other Proteſtant ſhall have need to do) I dare almoſt be confident I ſhould win. However if even here I am miſtaken alſo; I ſhall be very glad of any better Information from them. And let it be decided, if they pleaſe, by proper, gentle, and convincing Arguments. For I hope, they will not go about to prove by Fire and Fagot, Sword and Slaughter, that they are not drunken with the Blood of Saints, and with the Blood of the Martyrs of Jeſus.

FINIS. SOLI DEO GLORIA.

ERRATA. Courteous Reader,

BEſides the Faults hereafter noted, there are ſome others in the Pointing and Orthography, which being to great blemiſh to the Sence, I have left to thy Judgment to amend, and thy Candour to pardon.

Page 26. Line 3. for eight, reade eighth. P. 29. 〈◊〉 dele the. P. 32. l. 15. f. this, r. his. P. 40. l. 15. dele it. P. 48. l. 11. r. had repreſented. P. 60. l. 5. r it is. P. 61. l. 14. r. Monarchy it is true that. P. 74. l. 15. 〈◊〉 ſeventh, r. ſeven. P. 81. l. 9 f. yet r. it. P. 86. l. •• f. ſo that, r. that ſo. P. 94. l. 21. f. Triſingencis, r. • riſnigenſis. l. 25. f. his, r. this. P. 95. l. 17. f. Valerius, r. Valeſius. Ibid. dele (). l. 24. f. Childeric, r. Chilperic. P. 96. l. 3. f. Childeric, r. Chilperic. l. 12. f. ſuch, r. other ſuch. P. 97. l. 5. f. has r. had. P. 99. l. 22. f. Fiara, r. Tiara. P. 102. l. 1. f. eighth King, r. eight Kings. l. 15. f. four Beaſts, r. fourth Beaſt. P. 112. l. 15. r. the other. P. 135. l. 18. r. till afterwards. P. 146. l. 9. f. otherwiſe r. otherwhere. P. 156. l. 19. f. Argument r. Agreement. P. 158. l. 20. r. if we. P. 162. l. 24. f. the r. theſe. P. 205. l. 6. f. conſent r. conſtant. P. 213. l. 13. r. our God. P. 219. l. 24. r. Emperours only. P. 226. l. 2. f. fryed r. fixed. P. 252. l. 19. f. in, r. into. P. 257. l. 17. f. But r. For. P. 261. l. 17. f. this r. his. P. 268. l. 8. f. demanded, r. remanded. P. 271. l. 15. f. condemnation, r. commendation. P. 278. l. 24. dele But. P. 285 l. 16 f. Rev. xiii, r. Rev. xi. P. 308. l. 20. r. and the. P. 319. l. 10. dele two. l. 14. r. very ſame. P. 321. l. 1. f. after, r. offer. P. 322. l. 10. r. is ſignified. P. 325. l. 18. f. But, r. Yet. P. 327. l. 13. dele But. P. 338. l. 9. f. Annual, r. Annal. P. 342. l. 17. f. Flaccia, r. Flavia. P. 346. l. 3. f. and, r. under. P. 348. l. 21. f. Annual, r. Annal. P. 378. blot out all the firſt line. P. 388. l. 9. f. received, r. revived. P. 399. l. 20. r. thoſe ten. P. 406. l. 26. f. Perſons, r. Patrons.

This that follows ſhould have bin inſerted Pag. 54, line 3.

Which evidently appears from Dan. viii. 20, 22. In which places it is confeſt on all hands, that by the Ram's two Hornt are meant the two Kingdoms of which the Perſian Monarchy conſiſted, viz. Media and Perſia; And by the Goa • 's four Horns, the four Kingdoms into which the Grecian Monarchy after Alexander's Death came to be divided.

FINIS.