I. ILLUSTRATION. What we are to underſtand by the BEAST.

SAint John having in the 17. Chapter v. 1, 2, 3. told us, how he was carried into the Wilderneſs, by one of the Seven Angels, that had the ſeven Viols, and how he there ſaw a Woman ſitting upon a Scarlet Beaſt, full of Names of Blaſphemy, having ſeven Heads and ten Horns; and having in the Viſion, related in the 13. Chapter, deſcribed this Beaſt unto us; we are therefore in the firſt place to inquire, what is meant by this Beaſt with Seven Heads and Ten Horns, that we may be able thereby to know with the more certainty, and with the greater plainneſs, who this Woman is that is called Babylon the Great, whom the Beaſt carries.

Nor will it be difficult to underſtand the meaning and import of this Term Beaſt, it having been explained in the Viſions of Daniel. For that Prophet having in the 7th Chap. v. 3, 4, 5, 6, 7. declared, how that he beheld Four Beaſts riſing out of the Sea, the firſt whereof reſembled a Lion, the ſecond a Bear, the third a Leopard, and the fourth different from the three former: He adds, that having asked one of the Angels, that ſtood before the Ancient of Day's, what the meaning of that Viſion might be? it was anſwered him v. 17. that theſe four Beaſts were four Kings, which ſhould ariſe upon the Earth. So that this Explication vouchſav'd by the Angel unto Daniel concerning the Viſion of the four Beaſts, do's fully inform us, that this Term Beaſt in the Revelations of St. John, ſignifies a Power, àn Empire, a Succeſſion of Kings and Rulers; as the four in Daniel's Viſions repreſented the four Empires, the Aſſyrian, Perſian, Grecian, and Roman, with which the Church of God was concerned; and which four Empires had been before repreſented by the Image that appeared to Nebuchadnezzar in his Dream, Dan. 2.▪ 31, &c.

The word Beaſt being then uſed in the Viſions of Daniel, to denote an Empire, or a Succeſſion of Soveraign Rulers; it can have no other ſignification affixed unto it in the Viſions of St. John, foraſmuch as one Spirit inſpired both the Apoſtle, and the Prophet. And this is the more evident, in that Daniel's fourth Beaſt, is the ſame with that in St. Johns Viſions, as do's plainly appear by the univerſal and perfect Agreement that is between the one and the other.

1. Whereas Daniel tells us, c. 7. v. 7. that the Fourth Beaſt, which is the Roman Empire, and to which he gave no Name, was different from the three former, from the Lion, the Bear, and the Leopard; ſo St. Iohn repreſents the Beaſt upon which the Woman ſitteth, not only as diverſe from thoſe three; but as that which there is none that bears any reſemblance unto; and which (as he ſays) Rev. 13. 2. had the Body of a Leopard, and whoſe Feet were as the Feet of a Bear, and his Mouth as the Mouth of a Lion.

2. Whereas Daniel, Chap. 7. 7. ſays of the fourth Beaſt, that he had ten Horns. St. Iohn ſays the ſame of the Beaſt, that carried the Woman, Rev. 17. 12.

3. And as Daniel informs us, Chap. 7. 24. that the ten Horns of the fourth Beaſt were ten Kings, that should ariſe out of that Kingdom; St. Iohn likewiſe aſſures us, Rev. 17. 12 that the ten Horns of the Beaſt, upon which the Woman ſitteth, are ten Kings, which had not then received any Kingdom.

4. Whereas Daniel ſays, Chap. 7. v. 8. 25. that the little Horn of the fourth Beaſt, had a Mouth, ſpeaking great things; and uttering words againſt the Moſt High. St. Iohn alſo ſay's of the Beaſt, that carried the Woman, Rev. 13. 5, 6. that there was given unto him a Mouth ſpeaking great things, and that he opened his Mouth in Blaſphemies againſt God.

5. Foraſmuch as Daniel tells us, Chap. 7. v. 21. concerning the little Horn of the fourth Beaſt, that he made war with the Saints, and prevailed againſt them. St. John ſay's the ſame of the fourth Beaſt, upon which the Woman ſitteth, Rev. 13. 7. namely, that it was given unto him to make war with the Saints, and to overcome them.

6. And whereas Daniel declares, Chap. 7. v. 25. that the Saints shall be given into the hands of the fourth Beaſt a time, times, and the dividing of time; St. John declares alſo of the Beaſt upon which the Woman ſitteth, Rev. 13. 7. that Power was given unto him, to continue forty and two moneths, which make juſt three Prophetical years and a half.

7. Laſtly, Foraſmuch as Daniel ſays of the fourth Beaſt, chap. 7. v. 11. that he was ſtain, and his body deſtroyed, and given to the burning flame. St. Iohn declares the ſame of the Beaſt that carried the Woman, Rev. 19. v. 20. how that he was taken, and caſt into a Lake of Fire burning with Brimſtone.

So that after the agreement of the one Beaſt, with the other, in ſo many particulars, there is no room left for ſuſpition, but that Daniel's fourth Beaſt, is the ſame with the Beaſt deſcribed by St. Iohn, upon whom the Woman ſtiled Babylon the Great ſitteth; and that all the Revelations of St. Iohn, are nothing elſe but a continuation of the Prophetical Hiſtory, which Daniel had begun of the Roman Empire, and of the Church of God.

II. ILLUSTRATION. What is intended by the Seven Heads of the Beaſt. REV. CHAP. 17. v. 20.

THe Seven Heads aſcribed to the Beaſt in the Viſion of St. Iohn, ſerve to explain the Viſion in Daniel, and do make it clearly appear, that the fourth Beaſt, which the Prophet Daniel deſcribes, and which is the ſame with that deſcribed by St. Iohn, can repreſent nothing ſave the Roman Empire. For proof of this, we are only to obſerve the Explication which the Angel gave of that Viſion to Saint Iohn, Rev. 17. v. 9. Here is the mind, (ſay's he) that hath wiſdom; the ſeven Heads are ſeven Mountains, on which the Woman ſitteth. And they are ſeven Kings, five are fallen, and one is, and the other is not yet come.

Theſe ſeven Hills, do ſo plainly point out and characteriſe the City of Rome, that the Angel could not have more evidently declared it, if he had directly mentioned it; the Terms wherein he repreſents it, being ſo agreeable to the Character of the City buils upon ſeven Hills, which is the ſtile whereby their own Poets, Ovid, Propertius, Horace and Virgil, do deſcribe it. Septemque una ſibi muro circumdedit Arces. Virg. Dîs, quibus ſeptcm placuere colles, dicere carmen. Horat. Septem urbs alta jugis, toti qui praeſidet Orbi. Propert. Sed quae de ſeptem totum circumſpicit Orbem Montibus, Imperii Roma Deûmque locus. Ovid.

Accordingly that learned Roman Varro, being ſpeaking of a Feſtival, called Septimentium, that was dedicated to the Honor of Rome, of which they had made a Goddeſs; ſay's, that this Feaſt took its name from the ſeven Mountains on which Rome was built. Nor are there any, but who do know theſe Hills to have been, the Palatine, the Capitoline, the Aventine, the Celian, the Eſquiline, the Viminal, and the Quirenal.

So that from and by means of theſe Mountains, we come to be aſſured, that the Beaſt with ſeven Heads, according to the expoſition given by the Angel, can be nothing but the Roman Empire.

And this is made further evident by the ſeven Kings, which as the Angel tells us, are alſo ſignified by the ſeven Heads, Rev. 17. v. 10. And there are ſeven Kings, five are fallen, and one is, and the other is not yet come.

Which ſeven Kings do moſt infallibly denote the ſeven Forms of Government, under which Rome hath been, and through which it hath paſſed ſince its Foundation. For it is the Scripture method of expreſſion, to ſignify by Kings all ſorts of Supream Governors. As appears both from the 36. of Geneſis v. 31. where Moſes having reckoned up the Kings that reigned in Edom, before there reigned any King over the Children of Iſrael, means no more, than before there was any Soveraign Magiſtrate in Iſrael; and from Deut. 33. v. 5. where Moſes is ſaid to have been King in Ieshurun.

Now the ſeven kinds of Supream Magiſtrates, by which Rome hath been governed, are Kings, Conſuls, Decemviri, Military Tribunes, Dictators, Emperors, and Popes. Five whereof the Angel ſays, were fallen, and that the ſixth, which was that of Emperors, now is, namely, in the time of St. Iohn; but that the ſeventh was not yet come, foraſmuch as the Bishop of Rome was not at that time, what he is ſince grown up unto by his Uſurpations, of being as well the Soveraign Maſter over Kings and Emperors, as Monarch over the Church.

But we are not yet come to prove the Pope to be meant by the ſeventh Head, it being neceſſary before we advance to that, to explain divers other particulars; ſo that it is enough for the preſent, to have shewn, that the Beaſt with the ſeven Heads can repreſent nothing elſe ſave the Roman Empire.

III. ILLUSTRATION. What the Ten Horns of the Beaſt do denote and ſignify. REV. CHAP. 17. v. 12.

THE Lamb, by which our Saviour is repreſented, is ſaid to have Horns, as well as the Beaſt; but the ſignification of the Horns of the one, is ſomewhat different from the meaning of the Horns of the other. Thoſe of the Lamb do denote the Power of Jeſus Chriſt, and the number ſeven intimates the perfection of it, Rev. 5. v. • . So that the Lamb's being repreſented with ſeven Horns, is to ſignify the Fulneſs of his Power, or, as it is in the language of St. Paul, Phil. 2. 9, 10. His having a Name given him above every name, that at the Name of Ieſus every Knee should bow.

But the Horns of the Beaſt do ſignify Kingdoms and Dominions, as appears by their being applied to ſuch a ſenſe in the Viſions of Daniel. Thus the Ram, by which was ſignified the King of Perſia, Dan. 8. 3. is repreſented with two high Horns, and whereof the one was higher than the other, becauſe the Kingdom of Perſia was more powerful than that of the Medes. And accordingly the Angel tells St. Iohn, that the Ten Horns of the Beaſt, are Ten Kings.

Nor is it of any great moment, whether the number Ten do ſignify punctually ſo many, it being ſufficient to take the word indefinitely, for the intimating a conſiderable number, it being ſo uſed elſewhere. And thus it both ſignifies the great Extent of the Roman Empire, and ſerves to demonſtrate that it is only this Empire, which we have repreſented in the Revelation; there being no other in St. Iohns time that could anſwer the vaſt importance of this Phraſe, or at leaſt none that was known, and with which the Church of God had any concernment. And it is by reaſon of its greatneſs, that the Sacred Writers call it by the ſtile of all the World, and of the whole habitable Earth, Luc. 2. 1. Rev. 13. 3, 8. Rev. 17. 18. As if all Nations had been under the juriſdiction of the Roman Emperors.

But whereas there ſeems to be a contradiction in the Explication given by the Angel, in that after he had ſaid, that the Ten Horns of the Beaſt are Ten Kings, he adds, Rev. 17. 12. that theſe ten Kings had received no Kingdom as yet, but were to receive power as Kings one hour with the Beaſt. Seeing if he intend by the Beaſt, the Roman Empire, as it florished in St. Iohns time; how can he ſay, that theſe Kings had received no Kingdom as yet, and that they were only to receive their power at the ſame ſeaſon with the Beaſt. I ſay, this ſeeming contradiction in the Explanation given by the Angel, will eaſily vanish when we shall have expounded the Viſion of the Beaſt with Two Horns. Which before we proceed unto, it is neceſſary that we explicate that of Babylon the Great.

IV. ILLUSTRATION. What it is that the Holy Ghoſt repreſents by Great Babylon. REV. CHAP. 17.

'TIS not a matter any longer diſputed, whether Rome be intended by Great Babylon, it being acknowledged both by Bellarmin, and by the moſt famous Ieſuites that have commented upon the Revelation. And Cardinal Perron as well as ſeveral others, conclude Peter's having been at Rome, from his having dated his Epiſtle from Babylon, 1 Pet. 5. 13. Which confeſſion confirmeth all that we have ſaid concerning the Beaſt with ſeven Heads and Ten Horns.

So that there remain only two Queſtions to be decided, whereof one is, whether we are to underſtand by Babylon, Rome as it was Heathen, or Rome as it is Chriſtian? And after we shall have demonſtrated, that it is Rome Chriſtian that is intended by Babylon; the ſecond Queſtion will be, whether by Babylon, we are to underſtand Rome as it now is, or as it is to be under the Reign of a certain pretended Antichriſt, whom the Advocates for the Pope will have yet to come?

As to the firſt Queſtion, namely, that by Babylon, as St. Iohn deſcribes • t, we are to underſtand Rome Chriſtian, and not Rome Heathen; the following Arguments will be ſufficient to demonſtrate it.

1. 'Tis certain, that the Holy Ghoſt, in deſcribing the Apocalyptick Babylon, does allude to Babylon of the Chaldees, where the People of Iſrael were held captive ſeventy years. Babylon of the Chaldees was a Type of this whereof St. Iohn ſpeaks. And it being of the nature of Types to be of a different conſtitution and frame, from thoſe things which they typify, and whereof they are Emblems; it does neceſſarily follow, that the Chaldean Babylon being Heathen, this whereof St. Iohn ſpeaks, muſt be of a Religion differing from that, and conſequently Chriſtian. And withal, that as the Bondage of the Iſraelites in Babylon of the Chaldees was Corporal, ſo that of Chriſtians in the Apocalyptick Babylon muſt be Spiritual.

2. St. Iohn deſcribes Rome, not as it was under the Emperors, which were the ſixth Head, but as it was to be under the ſeventh Hoad, and under the eighth King, which muſt neceſſarly be the Succeſſion of the Popes.

3. The Babylon which St. Iohn deſcribes, Rev. 17. 8. is one that aſcended out of the Bottomleſs Pit, and which is an infernal Power, and contrary to the Kingdom of Jeſus Chriſt, and to his Word: which cannot be affirmed of the Soveraignty of Rome as it was Pagan, in that all the ſeveral Governments of this World were ordained by God, Rom. 13. 1. but may very well be ſaid of Rome as it is Antichriſtian.

4. St. Iohn deſcribes Rome, as it was to be after the deſtruction of the Empire, and its diviſion among Ten Kings, who were to receive their pomer at the ſame with the Beaſt, Rev. 17. 12. which as it can no ways agree to Rome as Heathen, ſo the event hath shewed that the Popes grew up to their Domination, at the ſame time, when thro the ſubverſion of the Roman Empire by the Northern Nations, many Kingdoms were formed out of it.

5. St. Iohn, Rev. 18. 13. deſcribes Babylon as a Merchant, that bought the Souls of men; which is not applicable to Rome as Pagan, it being certain that it never uſed that abominable Traffick. It bought Slaves, to ſerve it ſelf of their Bodies; but it never bought Souls, nor ſought to purchaſe men by money to be of the Heathen Religion; that was never practiſed but by Rome Chriſtian. It is notoriouſly known, that the Clergy of France, have for divers years advanced a Fond, for the buying the Souls of Proteſtants, and have drove that Traffick and made Purchaſes of them in all the Provinces of the Kingdom. So that from this Topick alſo, it muſt be Rome Chriſtian that is the Babylon here meant.

6. St. Iohn foretels, Rev. 18. 2. that Babylon shall be deſtroyed, and become the Habitation of Devils: But it did not befal Rome Heathen to be deſtroyed; and when it was taken by the Goths, it was Chriſtian. So that the Babylon here meant, muſt be Rome Chriſtian, and which for becoming Antichriſtian, and the Habitation of Devils, is to be utterly deſtroyed.

7. St. Iohn ſays, Rev. 19. 3. of the Babylon that he intends, that after its ſubverſion it shall never be built again, but that it shall be a perpetual deſolation. Which foraſmuch as it did not befal Rome Pagan, it muſt therefore be Rome Chriſtian, that is the Babylon threatned to be ſo thrown down, as that She shall be found no more at all, Rev. 18. 21.

8. St. Iohn upon his beholding Babylon Idolatrous, and drunken with the Blood of Saints and Martyrs, he was ſurpriſed and aſtonished: when I ſaw, ſays he, Rev. 17. 5, 6. that Babylon was become a Harlot, and an Idolatreſs, and that She was drunken with the Blood of the Martyrs, I wondred with great admiration. Now he muſt be under more than a natural blindneſs, who does not perceive that St. Iohn would not have been aſtonished, to ſee Rome Pagan, and as She was in his time, an Idolatreſs and a Murthereſs, ſeeing he had never known her otherwiſe than with theſe two Qualities: whereas he had reaſon to be amaſed, that the Viſion should repreſent unto him what was to be afterwards, and how that Rome as Chriſtian was to be immerged in Idolatry, and to perſecute Chriſtians, for not being Idolatrous as She was. So that there cannot be a more foolish imagination, than by Babylon to underſtand Rome as it was Heathen.

9. Laſtly, The Beaſt and Babylon are one and the ſame power; ſo that St. Iohn, Rev. 19. 21. joins the Beaſt with the falſe Prophet, which proveth beyond all poſſibility of rational Contradiction, that Babylon, which is nothing elſe ſave the Beaſt, is in truth a Temporal Power, but founded upon a ſpecious pretence of Religion, and upon the Vicarship of Ieſus Chriſt, and upon St. Peter; ſo that thereby alſo it appeareth, that it is She, in whom the Myſtery of Iniquity is fulfilled, 2 Theſſ. 2. 7. Rev. 17. 5.

As for the other Queſtion, whether that ſeeing Babylon ſignifies Rome Chriſtian, we are therefore to underſtand thereby Rome Chriſtian as She is now, and hath been for many Ages paſt; or as She is to be under the Reign of a certain Antichriſt, whom the Partiſans for the Pope will not have to be yet come: I ſay, that Queſtion will be fully reſolved, when we have made it appear, that the Beaſt with the Two Horns, is the Papal Empire, the Pope, the Eighth King, the falſe Prophet and Antichriſt.

V. ILLUSTRATION. What the Beaſt is with the Two Horns. REV. CHAP. 13. v. 11.

THE Beaſt, whereof we have hitherto diſcourſed, and which, as we have proved, ſignifies the Roman Empire, may be conſidered two ways. Firſt, more groſsly and in the bulk, as it comprehendeth all the Seven Heads; and in that ſenſe, it is nothing but a Regency under the ſeven Forms of Government, which Rome hath paſſed throw ſince its Foundation, and ſo it indefinitely and at large deſigns the Roman Empire. Secondly, As it is uſed preciſely or ſtrictly to denote the Beaſt under the ſeventh Head, which is the Pope, or Papal Power, and ſo it is repreſented by the Beaſt with Two Horns.

'Tis moſt evident, that it is Rome under the ſeventh Head, which is the Pope, that is here ſpoken of; in that it is the Healing of the Wound, which the Beaſt had received under the ſixth Head. For he both ſpeaks of this Wound in the third Verſe, and then of the Healing of it by the Beaſt with two Horns, which is the Papacy, in the 12. Verſe.

Now that the Papal Empire is the Seventh Head, or the Beaſt with Two Horns, will be demonſtratively proved, by obſerving the conformity which is between that Beaſt and the Papal Kingdom.

1. For whereas the Term Beaſt, does ſignify a Domination and an Empire; it cannot be denied, but that the Romish Church is an Empire, and that it may be ſtiled the Papal Kingdom, and the Roman Empire.

2. Foraſmuch as Horns, according as we have proved, do denote Iuriſdictions and Powers; ſo the Papal Authority comprehends a twofold Power, and two kinds of Domination; one over that which is Temporal, and another over that which is Spiritual. One over this Life, and another over that which is to come. So that the Papal Kingdom muſt be that which is meant by the Beaſt with Two Horns.

3. Whereas 'tis ſaid, Rev. 13. 11. that the Two Horns of the Beaſt, were like the Two Horns of the Lamb. All do know that Jeſus Chriſt hath a twofold Authority, or two kinds of Soveraignty. One over the Soul, and another over the Body. One over that which is Temporal, and another over that which is Spiritual. And ſeeing the Pope boaſts of this twofold Authority, under pretence of being the Vicar of Jeſus Chriſt; it does therefore follow, that he is the Beaſt with the Two Horns.

4. And whereas 'tis ſaid, Rev. 13. 11. that the Beaſt with two Horns ſpake as a Dragon; 'tis undeniable, that the Pope ſpeaks in the ſame manner, and not only like the Devil, Matth. 4. 9. aſſumeth to himſelf a Right of Diſpoſing of all the Kingdoms of the World, and of forbidding men to obey the Commandments of God; but as the calumniating Spirit, he reproacheth Gods Word, both by accuſing it of falſehood, and by robbing it of its perſpicuity, integrity, perfection, ſufficiency, and of its Authority, which he challengeth to himſelf.

5. It being ſaid, Rev. 13. 12. that the Beaſt with two Horns exerciſeth all the power of the firſt Beaſt, whoſe deadly wound was healed. This does perfectly agree to the Papal Power. For the Roman Empire, that flourished in St. Iohn's time, having received a Deadly Wound, it became healed thro the application of the Papal Authority, as a Plaiſter unto it. Now that Wound conſiſted in two things; in the Subverſion of the Pagan Idolatry, and in the Abatement of the Glory of Rome. And the Heathens were wont to obſerve in their Diſputations againſt the Chriſtians, that as the ancient Religion fell from its ſplendor, ſo the Glory of Rome did proportionably decay. And as the Pagan Idolatry became in effect deſtroyed, by the converſion of Conſtantine, and the care of his Succeſſors; ſo Rome as to its Glory, being firſt much darkned, and almoſt extinguished, and then being deſtroyed by the Goths; tho it came afterwards to be reſtored, yet it was never honored to be the Reſidence of the Emperors, in that they fixed their abode at Ravenna and Millan. Theſe two Wounds ſeemed to be incurable; but the Papal Soveraignty did perfectly heal them both. For in the room of the God's Worshipped under Paganiſm; there was ſet up the Adoration of Angels, Saints, the Conſecrated Bread, and of Relicks. So that by this new Idolatry, Panagiſm became again reſtored. And withal Rome hath recovered a Glory not only equal unto its former, but greater than what it had; ſeeing the Pope thro having made it the Seat of his Empire, appears there as the true Succeſſor of the Heathen Emperors, as the Commander of Kings, and as the Supream Pontife, as well as Chief Ceſar, who hath united the Prieſthood to the Imperial Dignity. In a word, the Pope is the Head of a Senate attired in Purple, and challengeth a Right of Depoſing Kings, and of diſpoſing Crowns, and who receives Tribute from all People, and makes himſelf to be adored, not only with a Civil, but with a Religious Adoration, as the Emperors of old uſed to be.

Both Blondus and Steuchus, Bishop of Egubium, do ingenuouſly deſcribe, without being aware of it, how the Wound which Rome had received, is again healed thro means of the Soveraignty, that is come to be veſted in the Pope. The firſt ſays, That the Majeſty of Rome is now greater than ever it was, becauſe the Princes of the Earth, do now worship the Succeſſor of St. Peter as perpetual Dictator, that is, as Soveraign Pontife, and as Vicar of the High Prieſt Jeſus Chriſt. And the other tells us, That if after the Subverſion of the Roman Empire, God had not raiſed up the Papacy, in which the ancient Majeſty of Rome is revived, that City had been a Habitation of Brute Beaſts; whereas by the eſtablishment of the Papacy, it hath recovered a grandure very little different from that which it had in the time of the old Empire; ſeeing all Nations do now no leſs Reverence the Bishop of Rome, than heretofore they obeyed the Roman Emperors. So that by this it appears, that the Beaſt with Two Horns, is nothing but the Papacy; foraſmuch as the Papal Power hath healed Rome of the Wound she had received under the Emperors, and rendred her again both Idolatrous, and Miſtriſs of the World, as she was heretofore.

6. Whereas 'tis ſaid of the Beaſt with Two Horns, Rev. 13. 12. That he cauſeth the Earth, and them that dwell therein, to worship the firſt Beaſt; this agrees alſo to the Papacy, which cauſeth that Rome being healed of its Wound, is as much, if not more reverenced, than ever it had been, upon an alledged pretence of having been the Chair and Seat of St. Peter. As the Pagans made a Goddeſs of Rome Heathen, by conſecrating a Temple, and dedicating a Feaſt unto her, which they called Septimontium: ſo Chriſtians do no leſs make a Goddeſs of Rome Chriſtian, both by ſtiling her the Miſtriſs of the World, and thro attributing to her the Priviledg of Infallibility, that does belong to none ſave unto God.

7. 'Tis further ſaid, Rev. 13. 13. That the Beaſt with two Horns, doth great Signs and Wonders, ſo that he maketh Fire come down from Heaven. Now all men do not only know, that the Romish Legends are full of the Miracles pretended to be done in the Papal Kingdoms, but that the Excommunications which flow from the Papal Juriſdiction are as much dreaded by Princes, who ſtand in aw' of that Authority, as Fire and Lightning from Heaven. Hiſtory affords us many Examples of Princes, who have been ruined by Papal Excommunications. To this day they forbear not to proclaim the Miracles which are conſtantly wrought in the Papal Kingdom, and the Partiſans for the Pope vaunt themſelves upon them, as marks of the true Church. But this is peculiar to thoſe Miracles, that they are no where done but in the Papal Empire, and that out of the view of Hereticks. Nor are they profitable unto any, ſave unto thoſe who do eſteem them. Neither is there any of their Wonder-mongers, that have Raiſed the Dead. They are ſuch Miracles, as do become the Beaſt with two Horns, that ſpeaketh as a Dragon.

8. 'Tis ſaid, Rev. 13. 14, 15. That the Beaſt with two Horns, commandeth them that dwell on the Earth, that they should make an Image unto the Beaſt which had the Wound; and that it was granted to the Beaſt, to give Life unto this Image, that it should ſpeak.

Now this Image of the Beaſt, is nothing but the Soveraign Power of the Pope, as appears from the 14. Chapter v. 9, and 11. where the Deſcription of the Beaſt is the ſame with this of his Image. Which would not be, if the Beaſt with two Horns were other than the Pope. And the being an Image that ſpeaks, shews plainly that it does not differ from the Original, or from that whoſe Image it is. We uſe to ſay of a Picture that is done naturally, and to the life, that it wants nothing but that it cannot ſpeak, and that if it could ſpeak, it would be another Original. None to whom the Papal Authority is known, can be ignorant that the Pope has the ſame Power, which the Emperors had; the ſame Throne; the ſame Soveraign Pontifical Dignity; and that he is worshipped with the ſame Adoration, and hath as ſtately a Senate, and as magnificent a Court. Now the Pope is ſtiled an Image, and not the thing it ſelf; both becauſe he is ariſen to his greatneſs under a pretence of Religion, and under the Title of being the Vicar of Jeſus Chriſt, and of St. Peter; and becauſe he is alſo the Vicar of the Emperor, and the Succeſſor of Ceſar. And as he is in that Quality an Image of Ceſar; ſo being an Image that ſpeaks, he is cloathed with all the Majeſty of the Emperors, and poſſeſſed of their whole Authority. Accordingly he will have his Feet kiſſed as the Feet of the Emperors were; and will have Kings kneel before him, as they did before the Ceſars. For as the Hiſtorian notes of the Emperor Caligula, that he had his Feet kiſſed, ſo the Poet Horace ſpeaking in one of his Epiſtles of a Prince that kneeled before Auguſtus, ſays, that he appeared before him Genibus minor.

9. 'Tis ſaid, Rev. 13. 15. The Beaſt with two Horns cauſeth, that as many as will not worship the Image of the Beaſt, should be killed. And this is what we have ſeen for above theſe 600. years fulfilled in the Papal Church, thro her delivering thoſe over to the Secular Power to be deſtroyed, that would not obey her Commands, and in her cauſing extirpate them by Croiſados.

10. 'Tis ſaid, Rev. 13. 17. That no man might Buy or Sell, ſave he that had the Mark of the Beaſt. As Dtocletian debarred thoſe from all ſort of Commerce, who would not Sacrifice to the Heathen Gods; ſo we have the like Prohibition in that Bull, which Pope Martin the fifth published againſt Wicklif. And at this day they will ſuffer none to live in France, who does not bring a Note under the Curat's hand, of his going to Meſs. So that the Romish Church, is this ſecond Beaſt with two Horns, the ſpeaking Image of the firſt Beaſt, in that she lays the ſame Prohibitions upon men, that the Roman Emperor did.

11. Whereas it is ſaid, Rev. 13. 17. That the Beaſt with two Horns hath three ſorts of Subjects or Followers. One that bears his Mark; another that carry's his Name; and a third, that hath the Number of his Name. The Pope hath alſo three ſorts of Adherents: one that beareth his Mark, which is the Eccleſiaſticks, that are tyed to him by an Oath, and who boaſt of an indelible Character. Another that carrieth his Name, which is thoſe that do ſtile themſelves Papiſts, and who do glory in it, as Bellarmin did. The Third ſort bear the Number of his Name, and theſe are they who are ashamed to be called Papiſts, and account it for an Injury to be ſo ſtiled, as the moſt part do in France. But they call themſelves Catholicks, which is a word that hath reference to number, Catholick ſignifying Univerſal, and this cauſeth that the Pope does acknowledg them for his.

12. There remains the Number of the Beaſt, which is 666. and in order to our being convinced, that this is the Number of the Papacy, we are to obſerve, that he treats not of the Number of the Beaſt alone, Rev. 13▪ 18. but alſo of the Number of his Name; becauſe it comes to be ſpoken of thoſe who have the Number of the Name of the Beaſt.

The Holy Ghoſt doth acquaint thoſe who shall read, that this Name is not kept ſo hidden in reference to where it is to be found, but that they who have wiſdom, may be able to diſcover it. For by telling us, that it is the Number of a Man, we are to count according to the manner that men uſe to do. Here is Wiſdom, ſaith the Text, let him that hath underſtanding, count the number of the Beaſt; for it is the Number of a Man, and his Number is ſix hundred threeſcore and ſix.

In order then to find in the Papacy the number 666. we are after the manner of computation among men, to extract the Cubical Root of that number. For as 144. is in the Book of the Apocalypſe the Number of the Heavenly Ieruſalem; ſo 666. is made there the Number of the Beaſt. And as 12. is the Cubical Root of 144. ſo if we can but find in the Papacy a number that is the Cubical Root of 666. we need not in the leaſt doubt but that 666. is the Number of the Papal Church.

They call that in Arithmetick the Cubical Root of any ſpecified number, which being multiplied by it ſelf, does conſtitute that Number, whether it be with a Fraction remaining, or without one. Thus 10. is the Cubical Root of a 100. becauſe 10▪ being multiplied by it ſelf, makes a 100. But if we would ſeek for the Cubical Root of 55. we can aſſign no other than 7. and becauſe 7. multiplied by it ſelf, makes but 49, there muſt to the making up 55. be 6. added, which Arithmeticians ſtile a Fraction.

And it is worthy of Obſervation, that the Holy Ghoſt doth not require us to count the Number of the Heavenly Jeruſalem; foraſmuch as he hath done it himſelf, both in declaring that it is 144. and in diſcovering 12. to be the Cubical Root of it. For not being ſatisfied to tells us, Rev. 7. 5, &c. that there were 12000. ſealed out of every Tribe, he gives us further to underſtand, that all things relating to the Heavenly Ieruſalem, are to be counted by twelve. Thus there are aſcribed unto it 12▪ Foundations, 12. Gates, 12 Angels, 12. Tribes, 12000. Furlongs, Rev. 21. 12, &c. and 12. manner of Fruits of the Tree of life, Rev. 22. 2. And becauſe 12. times 12. make 144. he therefore expreſly tells us, that the Wall of the Myſtical Ieruſalem was 144. Cubits.

This the Holy Ghoſt hath not done in reference to the Beaſt; for contenting himſelf with the having revealed his Number, he doth not diſcover the Cubical Root of it, but requireth us to ſearch it out. Let him that hath underſtanding, ſays he, count the Number of the Beaſt.

Let us then obey this command, and ſearch out the Cubical Root of 666. and we shall find it to be 25. Becauſe 25. multiplied by it ſelf, makes 625. to which the Fraction of 41. being added, there reſults the number of 666.

Now it is moſt evident, that the number 25. is Sacred in the Romish Church, being to be found every where, both in her Hierarchy, and in her Doctrine.

According to Onuphrius, Rome, which is the Seat and Throne of the Papacy, hath 25. Material Gates, and as many Myſtical Ones, or 25. Churches wherein they do baptize.

According to Baronius, Ciaconius, Pot. Virgil. Onuphrius, and Platina, Rome had at firſt but 25. Cardinals, 25. Curates, and 25. Parishes.

According to Onuphrius and Lipſius, the Compaſs and Circumference of Rome is 25. Furlongs.

According to Bzovius, She hath 25. Penitentiaries.

There are in St. Peters Church at Rome, 25. Altars, and the great Altar hath according to Aug. Rocca a Croſs upon it, that is 25. Span high. And if we may believe Baronius and Onuphrius, each ſide of that Altar is 25. Foot large.

There is alſo upon all their Altars the number of 25. imprinted, in that the five Wounds Chriſt are graven upon them in five ſeveral places.

There are uſually 25. Monks in their Cloiſters. And for ſome Ages they have held their Jubilee every 25. years.

There are 25. Articles of the Papal Faith; for ſo many the Bull of Pope Pius the fourth containeth.

And the Council of Trent, which gave us the laſt Summary and account of their Doctrine, was both finished in 25. Seſſions, and ſigned by 25. Archbishops.

So that 25. being the Cubical Root of 666. and this number being found in the Popish Church, running thro all that is Sacred and Auguſt, both in their Hierarchy, Doctrine, and Ceremonies; it doth undeniably follow, that 666. is the Number of the Papacy, and by conſequence that the Romish Church is the Beaſt with two Horns.

And as the Number 12. thro being the Cubical Root, and the Foundation of 144. which is the Number of the true Church, giveth us to underſtand, that the Church of God is founded alone upon the Doctrine of the 12. Apoſtles: ſo the Number 25▪ which exceeds twelve by above a half, being the Cubical Root and foundation of 666. which is the Number of the Beaſt, ſerves to teach us, that the vaſt multitude of Traditions, which are the Baſis of the Papacy, should not make us take her for the true Church as the Papiſts groundleſly pretend; but to look upon her as the Beaſt with two Horns, and as great Babylon.

If the Reader should now demand, why the Holy Ghoſt gave the Number 666. for the Mark of the Beaſt, rather than the Number 625. ſeeing 25. maketh the juſt Square Root of 625. without a Fraction, whereas to raiſe 666. from a multiplication of 25. there muſt be added a Fraction of 41.

I anſwer, that if the Holy Spirit had intended to mark out unto us only the Number of the Beaſt, he would have ſatiſfied himſelf with the Number 625. but deſigning to point out unto us alſo the Number of his Name; it became his Wiſdom to give us the Number 666. that ſo by theſe two delineations he might the better paint him out unto us, it being evident that the Letters of the Beaſts Name, do contain and produce that Number.

And here likewiſe we are to attend unto, and ſerve our ſelves of the advice of the Spirit, who ſays, Let him that hath underſtanding, count the Number of the Name of the Beaſt, for it is the Number of a Man. Now every one knows, that they were men who at firſt invented the uſe of the Letters of the Alphabet in numbring and computing, and who gave to every Letter its value. 'Tis true, the Apocalypſe is the only Scripture Book, where the Letters are applyed to this uſe; but that cuſtom had obtained among the Grecians before St. John wrote. The Holy Ghoſt himſelf declares, that it is the Number of a Man, and by imploying three Letters of the Greek Alphabet to expreſs the Number 666. he doth by his own example teach us to ſearch for this Number in the Name of the Beaſt. Now the Name of the Beaſt, as we have already shewed, is the Roman Church and Papal Empire; and in the Greek, which is the Language wherein the Revelation was written, the Name of the Roman Church is Lateinos.

For the Roman Church is called, the Latine Church, to diſtinguish it from the Greek, and its Religious Service is thro the whole Papal Dominion performed in the Latine Tongue. Nor doth the Pope emit his Bulls, nor Briefs, nor Diſpenſations, nor Excommunications in any Language ſave the Latine. Now if we take the Letters in the Name Lateinos according to their value in the Greek Alphabet, we shall therein preciſely find the Number 666.

A 30 A 1 T 300 E 5 I 10 N 50 O 70 Σ 200   666

What can be ſaid againſt this computation? Was it not Ireneus, one of the Holieſt, as well as one of the moſt Ancient of all the Fathers, that made it? One that had been the Diſciple of Polycarp, who had converſed with St. Iohn. There may indeed be found ſome other Greek Names, whoſe Letters make that Number; but then the other Features of the Image of the Beaſt, which do all agree to the Papal Church and Kingdom, are not found in any of thoſe other ſubjects. So that we muſt neceſſarily conclude, that the Papal Empire is the only thing which the Holy Spirit had a mind to repreſent in this deſcription.

Beſides, the Holy Ghoſt hath afforded us more Repreſentations of the Papacy than one, that he might both make it the more diſcernable, and render thoſe inexcuſable that will not know it. In the 13. Chapter he deſcribes it both under the Image of a Beaſt i. e. of a Power and Empire; and of a Beaſt with two Horns, i. e. that hath a twofold Iuriſdiction, a Spiritual and a Temporal. Of which twofold Authority all men know that the Papal Kingdom does conſiſt. Tho there be ſome Popish Princes that cannot bring themſelves to confeſs it, becauſe their Ambition will not ſuffer them to acknowledg a Maſter.

But in the 17. chap. he ſets it before us under the Portraiture of a Woman; to give us to underſtand, that this Kingdom repreſented by the Beaſt, is a Church, and a Religious Society. For it is the ſtile of the Prophets, as well as of the Apoſtles, to ſpeak of the Church as of a Spouſe. Nor doth the Holy Spirit deſcribe it only to us as a Woman, but as a Harlot, and an Adultreſs; to intimate her Spiritual Adultery, which is Idolatry, and by which she hath violated her Covenant with God. Which is enough to convince the moſt obſtinate Papiſts, that St. Iohn neither ſpeaketh in the 17. Chapter, nor in the 13. of a Heathen Society; God having never honoured any ſuch with the taking it into Covenant with him. But upon the whole, it appears to be a Chriſtian Society, which thro its Idolatry is become Antichriſtian.

Nor doth this Portraiture repreſent her only as a Woman that is an Adultereſs, but as a Woman, that is the Mother of Harlots, Rev. 17. 5. to declare thereby the more plainly unto us, that it is the Roman Church which is meant, who calls her ſelf as well the Mother as the Miſtreſs of all thoſe Chriſtian Churches, that are become Idolatrous as She is.

Moreover, the Holy Ghoſt repreſents this Woman, that is the Mother of Harlots, ſitting upon many Waters, Rev. 17. 1, 15. to point out as it were with the finger unto us, the Church of Rome, which extendeth and exerciſeth her Domination both Spiritual and Temporal, over multitudes of People and Nations.

Finally, he deſcribes this Woman, ſitting upon a Beaſt with ſeven Heads and ten Horns, Rev. 17. 3. that he may tell us thereby plainly, and without shift or evaſion, that it is the Papacy and the Papal Kingdom, which is meant, which is riſen up in the room, and hath taken the place of the ancient Roman Empire; According as hath been already demonſtrated.

That we may yet better know this Papal Empire, let us take a view of the Image of Gold, Silver, Braſs, and Iron, which the King of Babylon beheld in his Dream, and which Daniel expounded unto him. Theſe are the words of the Prophet, Chap. 2. v. 20. The fourth Kingdom shall be ſtrong as Iron; for as Iron breaketh in pieces all things, ſo shall the fourth Kingdom break in pieces and ſubdue all. That fourth Kingdom is the Roman Empire under Conſuls and Heathen Emperors. But Daniel adds, Whereas thou ſaweſt the Feet and Toes, part of potters Clay, and part of Iron: the Kingdom shall be divided, but there shall be in it the ſtrength of the Iron. This Diviſion arrived after the Death of Theodoſius. For then the Empire became divided, into the Eaſtern Empire, and the Weſtern Empire. Now as the Feet are united with Legs; ſo the Papal Kingdom is united with the Weſtern Empire. For it hath both ſucceeded to it, and is poſſeſſed of all the Soveraign Rights and Majeſty of it. The ten Toes of the Feet, anſwer to the ten Horns, and to the ten Kingdoms, over which the Papal Empire is eſtablished, and extends its Domination.

This Empire, ſaith Daniel, shall be ſtrong as Iron, and weak as Potters Clay. Which agrees fully to the Papal Kingdom. Upon the one hand there was never an Empire more formidable, as it hath proved towards Kings and Emperors, who have ſuffered themſelves to be rob'd and derived of their Eſtates and Dominions, by the meer Force of Papal Excommunications. And upon the other hand, there was never an Empire more feeble in that there needs no more to deſtroy it, but not acknowledg it. Its great weakneſs appeared in the loſs and diſaſter which the bare Writings of Luther brought upon it. The Kings who now depend upon it, need do no more to be delivered from its yoak, but to diſclaim its Headship.

There is one conſiderable thing more which Daniel adds in reference to the Feet of the Image, and which no Expoſitors have rightly underſtood. The Prophet ſays, Chap. 2. v. 43▪ that as Iron cannot cleave to clay, ſo they shall not cleave to one another, but they shall mingle themſelves with (or by means of) the ſeed of men.

Thoſe whom Daniel intends by ſaying, they ſhall not join together, are either the two Empires, the Eaſtern and the Weſtern; or the ten Toes, the ten Horns, and the ten Kingdoms, which belong to the Weſtern Empire. 'Tis probable that the Spirit of God deſigned both, but more eſpecially and principally the latter. And the event hath made it certain, that the Diviſion of the Roman Empire could never be accommodated and repaired. For even while it was Chriſtian, it had two Heads, one in the Eaſt at Conſtantinople, and another in the Weſt at Rome. The difference that aroſe in their Creeds, cauſed that the Greek Church could not unite with the Latine. Yet theſe two Empires did ſometimes mingle by the ſeed of men, in that they mutually aſſiſted each other with Forces. When the Eaſtern Empire became Mahometan, it was then impoſſible to unite that Empire with the Empire of the Weſt, which is the Papal. Nevertheleſs they have mingled by the ſeed of men, i. e. by the Greeks educated in the Roman Church, with whom the Pope fills the Greek Church, under the Dominion of the Turks. For to this purpoſe there are Seminaries maintained at Rome, from whence there are Miſſionaries ſent every year into the Turkish Empire.

As to the ten Kingdoms repreſented by the ten Toes; it is certain, that if they minded their intereſt, they would never unite with the Pope, ſeeing he hindreth them from being Soveraigns, through challenging to be above them; and yet even they mingle and unite by the Seed of men. Which Seed of men is nothing but the unwritten Word, Humane Doctrines and Traditions, called by the Prophet the Seed of Men, in oppoſition to the Divine Seed, the Seed of which we are born again, which is the Word of God, 1 Pet. 1. 23. Nor is it any thing ſave Bigotry in reference to human Traditions, that maketh Kings to mingle and unite with the Pope, as Children with their Father, and cauſeth them to court him, for obtaining his Favour and Pontifical Benediction.

VI. ILLUSTRATION. Of the Eighth King. REV. CHAP. 17. v. 11.

AFter that we have explained the Viſion of the Beaſt with ſeven Heads and ten Horns, and that of Babylon the Great, and that of the Beaſt with two Horns, which is the ſeventh Head, to wit, the Pope▪ it will be eaſie to know, who this Eighth King is, of whom there is mention made Chap. 17. v. 11. To this purpoſe let us firſt hearken to the Expoſition of the Angel, Rev. 17. v. 9, 10, 11. The ſeven Heads, ſays he, are ſeven Mountains and ſeven Kings Five are fallen, one is, and the other is not yet come. And when he cometh, he muſt continue a short ſpace. And the Beaſt that was, and is not; even he is the Eighth King, and is of the ſeven, and goeth into Perdition.

He of whom the Angel ſaith, one is, was the Roman Emperor, who was Maſter of the Empire in St. Iohn's time. He of whom it is ſaid, the other is not yet come, is the Pope, who was not in the time of St. Iohn, but hath been ſince the fifth Century. The Angel predicteth concerning the Elevation of this Bishop to his Grandure, when he cometh, i. e. when he shall uſurp the Soveraignty and Domination, that he muſt continue a short ſpace.

The Pope became Maſter of Rome, and Temporal Lord over it, when Gregory the ſecond excommunicated Leo the Emperor. Then ſaith Sigonius, Rome paſt from the Greeks by reaſon of their Hereſie about Images, into the hands of the Pope. And for ſeventy years it remained in the ſame condition under the Popes, that it had been formerly under the Emperors; and was the ſubject and Slave of theſe new Lords. But that Form of Government continued not above ſeventy years; for ſo ſaith the Angel, it muſt continue for a short ſpace.

Afterwards the Soveraignty became divided betwixt the Pope and the City of Rome. For if the Pope was Temporal Lord and Maſter, Rome was alſo Lady and Miſtriſs. And this is exactly what the Angel ſays to St. Iohn, and the Beaſt that was, and is not, even he is the eight King. This bears no difficulty, becauſe he adds, he is of the Seven. For ſeeing the Pope is the ſeventh Head, and the ſeventh King, and that the Angel ſays, that the Eighth King is of the ſeven, it cannot otherways be, but that he underſtandeth the Pope as exerciſing his Domination after two different manners. The firſt alone, in the quality of Temporal Lord of Rome, and after the manner of the Emperors, whoſe Seat with all their Rights and Soveraignty he had uſurped. The other in conjunction with Rome, which continueth to this day, and hath from the time of Pope Leo the third, in whom the firſt ſort of Domination ended.

'Tis in vertue of this union between the Pope and the City of Rome in their Government, that upon the one hand, Rome is reverenced as the Chair of St. Peter, as the Mother and Miſtriſs of all Churches; the Guardian of Faith, having her Senate made up of Cardinals qualified with the Title of Cardinals of the Roman Church, and by whoſe Counſel as Affairs are managed, ſo it is by their votes that the Pope is choſen: and it is from this upon the other hand, that the Pope is worshipped as Succeſsor of St. Peter, as Vicar General of Ieſus Chriſt, the Husband of the Church, as God on Earth, and as Soveraign Iudge of all, and who can be judged by none.

This is what we have repreſented in the 13. Chapter v. 12. where it is ſaid, That the ſecond Beaſt excrciſeth all the power of the firſt Beaſt, and that he cauſeth them that dwell on the Earth to worship the firſt Beaſt. For upon the one ſide, Rome and her Senate do all they can to maintain the Soveraign Authority of the Pope; and upon the other ſide, the Pope uſeth his utmoſt endeavour to make all men Reverence the Church of Rome, as the Mother of the Chriſtian Faith, and the Miſtriſs of all Churches. Thence it comes alſo to paſs, that as the Pope is not ſtiled the Chriſtian Bishop, but the Roman Bishop; ſo Rome is not called by the name of Chriſtian Church, but by the name of Roman and Apoſtolick, which is as much as Papal Church. For according to the ſtile of the Court of Rome, Apoſtolick ſignifies the ſame that Papal doth; ſo that the Popes Miter, his Slipper, his Mule, his Habit, his Bulls, his Notaries, and in a word, all that relates to the Popes Perſon, are called Apoſtolick. There is not one, from the higheſt to the loweſt, that belongs to him, even to the Buffoons that accompany his Nuncio's and Legats but affects to be ſo ſtiled. He that attended the laſt Legate into France, ſaid to the Dorekeeper of the Playhouſe, Io ſono il Bouffono Apoſtolico.

Moreover theſe two kinds▪ of Government, that of the Pope alone, and that of the Pope in conjunction with Rome, are clearly marqued and recorded in Hiſtory. It was Gregory the ſecond, ſaith Sigonius, that took away the Dominion of Rome from the Greeks. Gregory the ſecond, ſaith Onuphrius, being more couragious than his Predeceſſor Conſtantine, took from Leo the Emperor, all that he had left of the Kingdom of the Lombards in Italy: which was done in the year 729. And this Domination of the Pope alone, laſted to the year 798. But then, ſaith Vignier, certain Citizens being incenſed againſt Pope Leo the third, they did under pretence of reſtoring Rome to its ancient Freedom, flirr up the people, who ſeiſing upon the Pope at a proceſſion put out one of his Eyes, and threw him into priſon, whence being delivered by the Duke of Spoletto, and brought to Charlemain, that Prince carried him back to Rome the year following, and reconciled him with the Romans.

This reconciliation being made, the Popes travelled ſo well for the re-eſtablishment of their loſt Soveraignty, that they recovered it, but in conjunction with Rome; having to this purpoſe ſetled there before hand the Primacy and Chair of St. Peter; ſo that if the Pope was from thenceforth reſpected as the Soveraign Bishop, the Head and Royal Judg of the Chriſtian Church: Rome alſo was honoured as the Mother of the Faith, and Miſtriſs of all Churches.

So that this point cannot be rendred clearer, ſeeing both the ſeventh and the eighth King appear ſo plainly in Hiſtory, and particularly in the Popish Hiſtorians. Sigonius, Vignier, and Onuphrius do exactly marque the two ways wherein the Popes have exerciſed their Domination. The firſt from Gregory the ſecond, till Leo the third, who was ſo ill handled upon that account, and the ſecond from the re-eſtablishment of that Pope by Charlemain, upon the condition that Rome should Reign in conjunction with him.

VII. ILLUSTRATION. Who the Falſe Prophet is.

THE Falſe Prophet is ſpoken of in two places of the Revelation. Firſt, in the pouring out of the ſixth Vial, Rev. 16. 13. Three unclean Spirits like Frogs, came out of the Mouth of the Dragon, and out of the Mouth of the Beaſt, and out of the Mouth of the Falſe Prophet. And then in the 19. Chapter, where it is ſaid, that the Beaſt was taken, and with him the Falſe Prophet, and they were caſt alive into a Lake of Fire burning with Brimſtone. Now this Falſe Prophet is nothing elſe but the Beaſt with two Horns, mentioned in the 13. Chapter, but the ſeventh Head of the Beaſt with ten Horns, and the eighth King, that are ſpoken of in the 17. Chap. v. 11.

The Beaſt with two Horns, is the Pope with his twofold power, the one over that which is Spiritual, the other over that which is Temporal. The ſeventh head of the beaſt with ten Horns, is the Pope, as Succeſſor of the Emperors. The Eight King, is alſo the Pope as he is the Husband of the Roman church, which Rules in conjunction with him over all Churches of the Papal Communion.

And the Falſe Prophet; is likewiſe the Pope, as he is a falſe Teacher, one who ſeduceth the world by his falſe Doctrines, and who hath eſtablished the moſt Deſpotical Empire that ever was in the World, upon the pretence of being the Supream Teacher of the Church. 'Tis true that the word Prophet ſignifieth uſually one that Fore-telleth things to come; but it is alſo evident, that in the Scripture it doth ſometimes ſignify only a Teacher. Accordingly St. Paul in his firſt Epiſtle to the Corinthians, Chap. 14. uſeth the Term Prophet to ſignify meerly a Teacher, or one that Explaineth a Doctrine. And it is in this ſenſe, that the Pope is ſtiled a Falſe Prophet, which is as much as to ſay a Falſe Teacher, one that teacheth falſe Doctrines; becauſe that as they are not Revealed, ſo they are contrary to all Revelation.

We have already proved in the fore-going Illuſtrations, that the Pope is the Seventh Head of the Beaſt with ten Horns; that he is the Beaſt with two Horns; and that he is the eighth King; ſo that he is therefore the Falſe Prophet, and conſequently Anti-chriſt Now if it do upon the other ſide appear, that the Pope is Antichriſt, it will from thence follow, that he is the Falſe Prophet, the eighth King, the Seventh Head of the Beaſt with ten Horns, and the Beaſt with two Horns. And we will endeavour to give that light to theſe two Truths, that all who have eyes to ſee may eaſily diſcern them.

That the Pope is Antichriſt, appeareth from this, that there is nothing ſaid in the ſacred Scriptures concerning Antichriſt, but what perfectly agrees to the Pope (1) St. John tells us in the 4th Chapt. of his 1ſt Epiſtle, v. 3. that he is Antichriſt, who denieth that Ieſus Chriſt is come in the flesh. Now the Papal Doctrine of the Real preſence, anſwereth this Character, in that Ieſus Chriſt cometh not in Flesh upon their Altars, being he is there (according to the doctrine of the Romish Church) after the manner of a Spirit, which hath neither flesh nor bones. There is nothing ſo Auguſt and ſacred in the Papal Religion, as their Euchariſt, their Hoſt, which they call God, and Chriſts Body; but a Chriſt that is not like unto his Bretheren, & a God that is not manifeſted in the Flesh.

(2) St. Paul ſpeaking of the Son of Perdition, who is the Anti-chriſt, tells us in the 2d Epiſt. to the Theſſalonians chap. 2d v. 4. that he exalteth himſelf above all that is called God. Now Rulers are called Gods in Scripture, Pſa. 82. v. 6. I have ſaid ye are Gods. And the Pope does exalt himſelf over Kings and Emperors, not only in the quality of Spiritual Father, but in that of Lord of Lords, and of an abſolute Soveraign, who diſpoſeth of their Crowns, and giveth them to whom he pleaſeth. Of which and acious and lofty attempt, Hiſtory doth furnish many examples.

(3) St. Paul ſaith, that the Son of perdition, exalteth himſelf above all that is worshipped. Now the Sacrament is worshipped in the Church of Rome; and to this end it is elevated by the Prieſt; Expoſed upon their Altars; born about in proceſſion; carried to ſuch as are ſick by the Prieſt, with a Bell rung before it, whereby to give notice to all that are in the ſtreets and in their Houſes, that they worship the Sacrament. But yet the Pope do's Exalt himſelf above this grand object of the Churches Adoration; in that he Travelleth no where, without the having it carried before him as the chief of his Guard, and with leſs ſtate than he is born himſelf. Therefore Cardinal Perron ſtiles the Sacrament the Popes Guard of Defence, ſo that the March of the Son of God, who is concealed under the vail of the Sacrament, is accomodated unto and Governed by the Popes neceſſities and occaſions, and Christs Steps are ordered according to thoſe of his Holineſs. When the Pope ſtops, the holy Sacrament muſt ſtop alſo; which is to ſay, that Chriſt whom the Angels adore, muſt wait upon the pleaſure, and depend upon the caprices and humours of the Pope. And thus, as belongeth unto the Son of Perdition to do, the Pope exalteth himſelf above all that is worshipped.

(4) St. Paul tell us, that the Son of Perdition ſitteth in the Temple of God: which cannot be meant of the Temple of Ieruſalem, becauſe there hath been no ſuch thing for theſe ſixteen hundred years. And if that Temple were, yet it would not be the Temple of God, ſeeing ever ſince the rejection of the Iews, it is called ſimply the Temple, and never the Temple of God. Tho it were to be now again rebuilt, and made every way what it was before the time of Veſpaſian, yet there would be no reaſon why it should becalled the Temple of God, foraſmuch as ſince the abolishment of the Levitical Service, God dwelleth no more in Temples made with hands, Act. 7. 48. So that the Temple here meant is the Chriſtian Church, which by the holy Apoſtles is called the Temple of God. There it is that the Pope ſitteth, as is here very well expreſſed. And there he is shewed as if he were a God. For they ſpeak of nothing, but of the Holy Chair, the Chair of St. Peter, and of the Roman Chair. They uſe to ſay, that ſuch a one doth now ſit, or that ſuch a one poſſeſſeth the Holy Chair. And indeed the Pope ſitteth there as a Judg, giving out Decrees and Oracles, as an Infallible Iudg, and as the Soveraign Iudg of Coutroverſies. So that the Pope, as the Son of Perdition; ſitteth in the Temple of God.

(5) St. Paul ſays further of the Son of Perdition, that he sheweth himſelf that he is (or as if he were) God. Now the Pope behaveth himſelf as God, not only becauſe he diſpenſeth with the Law of God, and as if he were God, requireth obedience to his own Laws under pain of damnation; and becauſe he boaſteth as a God to have the Keys of Hell and Paradiſe; but becauſe upon the day of his Election he is carried into the great Church, and there placed upon the great Altar with the Bible under his feet, and worshipped both by all the Cardinals, and by all the people, with an Adoration that is more than a Civil one.

(6) St. Paul ſays moreover of the Son of Perdition, that his coming is with all Power, and Signes, and lying Wonders. Which Character of Anti-chriſt is alſo as diſcernable in the Pope as the former are; in that his Authority as well as his Doctrine is founded upon Miracles. Nor is there amy thing elſe to be met with in their Legends, and in the Lives of thoſe Saints whom the Popes have Canoniſed. But they are Lying Wonders, and whoſe falſity is ſo evident as to ſtare us in the face. Foraſmuch as the tendency of them, is not to ſupport the Truth of the Goſpel, and to bring Glory to God; but to uphold Error, and to give Glory to Creatures. Nor hath St. Paul pronounced any thing concerning the Son of Perdition, which more fully agrees to the Pope than this doth. Who can then doubt but that the Pope is the Son of Perdition, and Antichriſt. The Iews being dazzled and confounded with the Miracles of our Saviour, they cried out in the 7. of St. Iohn v. 31. when Chriſt cometh, will he do more Miracles than theſe which this man hath done. So I cannot but ſay, that when I conſider the Doctrine of Tranſubſtantiation, which robs the Son of God of that Flesh, which he aſſumed in order to our Salvation; and when I behold the pride of the Pope, not only in exalting himſelf above Kings and Emperors, but above the very Sacrament which they adore, making himſelf equal to God▪ and cauſing that they worship him as God; I ſay that I cannot but declare, that I am ready to cry out with a juſt aſtonishment, when the Son of perdition cometh, can he carry Hereſy▪ Pride, Impiety, and Sacriledg, to a greater height, than the Pope hath done.

Finally, the moſt lofty as well as the moſt uſual Title of the Pope, is that of Vicar of Ieſus Chriſt; and this is what the word Antichriſt exactly ſignifies. In the 13. chap. of the Acts v. 7. Paulus Sergius is ſtiled in the Greek 〈 in non-Latin alphabet 〉 , which ſignifies Proconſul, or the Vicar of the Conſul; the Term 〈 in non-Latin alphabet 〉 , Antichriſt, is a word of the ſame form, ſo that if one would ſay in Greek the Vicar of Jeſus Chriſt, he can uſe no other term, if he would ſpeak roundly, than that of Antichriſt • s. And therefore the Church of Rome, by calling the Pope the Vicar of Chriſt, doth thereby declare him to be Antichriſt. And she is herein like Balaams Aſs, which ſpake againſt, and to the reproach of his Maſter. 'Tis true, that St. Iohn does underſtand by Antichriſt, one that is an Adverſary of Ieſus Chriſt; but it is withal true, that the Pope cannot ſtile himſelf the Vicar of Ieſus Chriſt, without declaring himſelf to be his mortal Enemy, whatſoever profeſſion he maketh to the contrary. No more than he that is a married man's Rival, can ſtile himſelf his Vicar, without being his deadly Enemy, and without doing him a moſt bloody Wrong. So that the Pope, by calling himſelf the Husband of the Church, and by taking to him under that Notion the Title of Vicar of Ieſus Chriſt, is the true Antichriſt, the Enemy and Rival of Ieſut Chriſt.

That the Pope is a Falſe Prophet, and a falſe Teacher, as well as Antichriſt, which we have proved, we need only to obſerve two Propheſies, one of St. Paul, and another of Jeſus Chriſt, for the clearing of it. St. Paul in his firſt Epiſt. to Timothy, 4. chap. v. 1. ſaith thus, The Spirit ſpeaketh expreſly, that in the latter times, ſome shall depart from the Faith, giving heed to ſeducing Spirits, and doctrines of Devils; ſpeaking Lies in Hypocriſie, forbidding to Marry, and commanding to Abſtain from Meats, which God created to be received with thanksgiving. Now the Pope does forbid Bishops and Prieſts to marry; and tho she alloweth both the one and the other to have Concubines, yet he will not ſuffer either a Bishop or a Prieſt to be joined to a Wife by lawful Matrimony. He alſo prohibiteth, and that upon pain of Damnation, the eating of Flesh in Lent and upon Fryday. So that from hence, he is a ſeducing Spirit, a Teacher of Lies, and a Falſe Prophet.

Ieſus Chriſt likewiſe ſays in the 24▪ Chapter of St. Matthew, v. 24, 25, 26. that there shall ariſe falſe Chriſts, and falſe Prophets, and shall shew great Signs and Wonders, inſomuch, that if it were poſſible, they shall deceive the very Elect. Behold I have told you before, wherefore if they shall ſay unto you, behold he is in the Deſert, go not forth: behold he is in the ſecret Chamber, believe it not. He muſt be under a ſupernatural blindneſs, who doth not in this Propheſie of the Son of God, ſee the Doctrine of the Real Preſence, as the Pope teacheth it by his Emiſſaries. 'Tis in vain that the Papiſts ſeek to relieve themſelves from this Expoſition by flying to the Teſtimony of the Fathers, becauſe none of them have taken notice of the Real Preſence in this paſſage, as we pretend to do. For how should the Ancient Fathers obſerve a thing, of which there had then nothing appeared in the Doctrine of the Church? It being in the beginning of the ninth Age, that Paſchaſius firſt brought it upon the ſtage, and it not being received and authoriſed by the Pope till in the eleventh. How could the Fathers then, that lived in the firſt 800. years, divine of an event, for which they had no foundation towards the bottoming a Conjecture; ſeeing from Adam down to this day, there was never any thing ſeen like it? In a word, the Fathers were not Prophets, and their knowledg was bounded as well as that of other men.

It being ſo, we are not to wonder, that the Fathers did not underſtand the meaning of this Prediction of our Saviour, before it came to be cleared by the Accomplishment, which is the only ſure Interpreter of Propheſies. But if we do not underſtand it, after the help of having ſeen its completion, we shall have no excuſe to alledg for our ſelves. For all the Characters of the Real Preſence of Chriſt's Body, do evidently appear in this Prediction. This Preſence as it is taught by the Pope, is inviſible; begetteth Adoration; and placeth Chriſt in a Box (or Cupboard) which the Papiſts ſtile the Pix; yea in many Boxes; and is founded upon Miracles. And if all theſe Characters be found in the Propheſie of our Saviour, what can we deſire more towards our being convinced, that Ieſus Chriſt foretold it as a falſe Doctrine, that should be advanced by a Falſe Prophet? Now it is apparent, that all theſe Characters are found in the Doctrine here predicted by our Saviour. (1.) The Preſence here ſpoken of is Inviſible; becauſe Ieſus Chriſt tells us, that the falſe Prophets shall ſay, Lo, here is Chriſt; lo, he is there. To what End would he ſay of the Preſence of a true Human' Body, Behold it is here, behold it is there; if it were not to inſtruct us that this Preſence shall be inviſible, and according to the manner of a Spirit. For if it were viſibly preſent, there would be no need to be advertiſed of its preſence. Nor would Ieſus Chriſt have ſaid, Believe it not. For how would he forbid to believe a preſence of his Body, that should viſibly appear? Would he have us to contradict the Teſtimony of our own Eyes? (2.) The Advertiſement, Behold, he is here, lo, he is there, can be given upon no other deſign, but to intimate the Adoration that all men should be laid under an obligation unto. (3.) The Body of Chriſt is according to the Papal Doctrine, shut up in a Ciborium or Cupboard. And this the Greek word here uſed doth ſignify. (4.) Nor is the Body of Chriſt according to the Doctrine of the Romish Church, shut up meerly in one Cupboard, which they call a Pix, but in many; which the Term here being in the plural number doth alſo denote. (5.) The Real Preſence is built upon Miracles. This every one knows by the many ſtories which we have of the Hosts having appeared in the Form of an Infant, and that it hath been ſeen all Bloody. Which our Saviour alſo foretold, in ſaying, that they who should teach this Real Preſence, should shew great Signs and Wonders, inſomuch that if it were poſſible, they should deceive the very Elect. Moreover our Saviour forbids us to believe this inviſible Preſence of his Body; Behold, ſays he, I have told you before, believe it not. And withal he declares, that the Preſence of the Son of man shall be like unto Lightning, which shineth from one end of Heaven unto the other. And forasmuch as he declareth, that they shall be falſe Prophets, who shall teach this Doctrine, it does neceſſarily follow, that tho the Pope through putting it into the Romish Creed, and entorcing it by Anathema's, is that very ſame Falſe Prophet of whom St. John ſpeaks in the Apocalypſe.

Nor is the Real Preſence of Chriſt's Body upon their Altars, and that ſingular Adoration which they give unto the Sacrament, the only falſe Doctrine in the Papacy, whereby to prove the Pope to be this falſe Prophet. But there are many more which ſerve to give evidence unto it. And particularly that of the Worshipping of Images, than which there cannot be a Doctrine more notoriouſly falſe. 'Tis moſt certain, that God had forbid three things in his Law; the making Images of things that are in Heaven, or things that are in the Earth; the bowing down before them, and the ſerving them; ſee Exod, 20▪ 4, 5. Deut. 5. 8, 9. All which the Church of Rome not only practiſeth, but perſecutes all thoſe as Hereticks and wicked perſons, who do in reference to this matter, both obey the Injunctions of the Law, and imitate the Example of the Jews ſince the time they returned from the Babylonish Captivity.

Is it not a falſe and an Heretical Doctrine, to apply to the Virgin Mary in order to our being ſaved, and to invocate her, as the Gate of Paradiſe, the Fountain of Grace, and the Mother of Mercy? If that Doctrine which overthroweth the Foundation be a Hereſie? Then it cannot be denied but that this is a groſs one; in that the Foundation of all Salvation is Ieſus Chriſt alone. Other Foundation ſaith St. Paul, can no man lay, than that that is laid, which is Ieſus Chriſt, 1 Cor. 3. 11. And St. Peter ſaith, that there is not Salvation in any other, nor any other Name given among men, ſave that of Ieſus Chriſt, whereby we may he ſaved, Act. 4. 12.

Beſide, can there be a Doctrine more evidently falſe, than that of Popery, which affirmeth the Maſs to be a proper Sacrifice, wherein our Redeemer is every day ſacrificed. Seeing the Apoſtle tells us expreſly in the Epiſtle to the Hebrews, chap. 10. v. 10. that we are ſanctified through the offering of the Body of Ieſus Chriſt once for all. And he maketh this difference between the Sacrifices of the Law, and that of our Saviour; that they by reaſon of their imperfection were dayly offered; whereas that of our Saviour, becauſe of its being infinitely perfect, was offered but once. And he addeth further in the ſame place, v. 18. that there being under the Goſpel Remiſſion of Sins, there is no more offering for Sin. So that here is enough to make it appear, that the Pope who teacheth Doctrines ſo notoriouſly falſe and Heretical, as theſe are, can be no other than that Falſe Prophet, whom the Revelation of St. Iohn threatneth the World with.

VIII. ILLUSTRATION. Of the Dragon with Seven Heads and ten Horns. REV. CHAP. 12. v. 3.

IF we should take up with Appearances; we should preſently believe, that this Dragon is the Devil; and the rather, ſeeing he is in the ninth verſe called, the Old Serpent, the Devil and Satan, who deceiveth the World. But yet the ſeven Heads and ten Horns, which the Dragon is here ſaid to have, will not ſuffer us to doubt, its being the ſame Roman Empire which is ſpoken of in the 13. Chap. becauſe they are the ſame Heads, and the ſame Horns of the Beaſt upon which the Woman ſitteth in the 17. Chapter. There is this only difference, that the Horns of the Beaſt upon which the Woman ſitteth, are adorned with Crowns, i. e. are Kings; whereas the Horns of the Dragon have not theſe Marks of Soveraignty. Which doth not prove them to be two different Beaſts, and two different Powers; but only that the ſame Beaſt and the ſame Power, is repreſented in relation to two different Times, and two different Eſtates.

The ten Horns of the Beaſt upon which the Woman ſitteth, are according to the Explication given by the Angel, ten Kings, i. e. many Dominions formed out of the Ruins of the Roman Empire. Which ſerveth to prove that Beaſt to be Rome and its Empire under the ſeventh Head, and making profeſſion of the Chriſtian Religion. Whereas the ten Horns of the Dragon are not adorned with Crowns, becauſe they were nothing ſave bare Provinces of Heathen Rome under the Emperors. From whence it doth appear, that the Dragon with his ſeven Heads, and his ten Horns, muſt neceſſarily repreſent the old Roman Empire, and exactly denote Rome under the Emperors, who are the ſixth Head.

'Tis called by the name of a Dragon, which is a Beaſt, becauſe it is a Dominion and an Empire. 'Tis ſtiled Satan and the Devil; by reaſon of the Devil's being there worshipped under the name of Mars. And from hence we ſee upon what ground Rome was called Martia, and the City of Mars; namely, becauſe the Devil was there as the Soul which acted that vaſt Body. Even as he is called the Serpent in the ſeduction of the firſt Woman, becauſe he was as the Soul of the Serpent, and that it was he that ſpake to Eva, and who ſeduced her. But the queſtion is, what is meant by the Tail of the Dragon drawing the third part of the ſtars of Heaven, and caſting them to the Earth? They who underſtand the Scripture-ſtile of ſpeaking, cannot be detained a moment by this difficulty. Seeing it appears in Iſaiah, chap. 9. v. 14, 15. and chap. 19. v. 15. that whenſoever the Scripture ſpeaks of Head and Tail, it does by Head intend a perſon of Rule and Authority; and by Tail meaneth a Falſe Prophet. Therefore as the ſeven Heads ſignify the ſeven ſorts of Rulers that have Governed Rome; ſo the Tail ſignifieth the Lies, Falſe Doctrines, Frauds and Impoſtures, upon which the Papal Empire is erected. This Kingdom is conſtituted of Errors, Falſe Worship, and Tyranny. And according to the Language of Iſaiah, Tyranny is denoted by the Head, and Errors and Falſe Worship are figured out to us by the Tail. And this is that, which maketh up the Myſtery Iniquity.

Dionyſius Carthuſianus tells us in his Commentaries, that the Tail of the Dragon is Antichriſt; which is a notion as ſolid as it is ingenious. For as the Tail is the End of the Dragon's Body; ſo Antichriſt is the End and Tail of the Roman Power. And after that the Viols come to be poured out, there shall be no more mention, neither of Pope, nor of Roman Empire; neither of Roman Religion, nor of Rome.

As to that which is intended by the third part of the Stars, which the Tail of the Dragon caſt to the Earth; we are to know, that the Roman Empire contained about the third part of the World; and therefore that this third part of the Stars do ſignify all the Rulers and Doctors of that part of the world, that have been drawn away and enſnared by the Papal Superſtitions.

IX. ILLUSTRATION. Of the Woman cloathed with the Sun. REV. CHAP. 12. v. 1.

THIS Woman whom St. John ſaw cloathed with the Sun, having the Moon under her Feet, and upon her Head a Crown of twelve Stars, can be nothing but the true Church; foraſmuch as this Sun is Ieſus Chriſt, who is called by Malachy, chap. 4. 2. the Sun of Righteouſneſs, and whom St. Paul in the 13. chapt. to the Romans v. 14. requireth Believers to put on. The Moon is the Pedagogy of the Law, which as it was changeable, ſo the Church hath trampled it under her Feet. This St. Paul plainly intimates, in the ſecond chapt. of the Epiſt. to the Coloſſ. For as moſt of the Legal Feaſts, ſuch as the Paſſover, Pentecoſt, and the Feaſt of Tabernacles, depended upon the motion of the Moon; ſo the whole Legal Pedagogy is very well repreſented by the Moon, as well as all the changeable things of this world, which Believers thro being Citizens of Heaven do deſpiſe. The Twelve Stars, with which this Woman is crowned, muſt ſignify the Doctrine of the Twelve Apoſtles, which the true Church maketh her Glory and her Crown. And this in Oppoſition to the Antichriſtian Church, which may be ſaid to have the Moon upon her Head, and to be crowned with her. Foraſmuch as by the eſtablishment of Prieſts, Sacrifices, Altars, Purifications, and Moveable Feaſts, she may be ſaid to have revived the Synagogue, rebuilt the Tabernacle of Moſes, and ſet up again the whole Legal Oeconomy. And she may alſo be ſaid to have the Sun and the Twelve Stars under her Feet; both through her ſubjecting Jeſus Chriſt to her Prieſts, who do Sacrifice him, and the Doctrine of the Apoſtles, to her unſcriptural and invented Traditions.

The Churches being with Child, and crying, and being in pain to be delivered; repreſents the Perſecutions that She ſuffered during the firſt three Centuries. The Man Child, which She brought forth, is not Jeſus Chriſt, as might ſeem at the firſt view; becauſe in that ſenſe She muſt have been the Judaick Church, and not the Chriſtian; whereas this alone is the Subject of the Revelation. But it is Chriſt Myſtical, the Church formed of thoſe that were Gentiles; which St. Paul in the firſt to the Cor. chap. 12. v. 12. ſtiles Chriſt. And this is the more evident, becauſe this Man Child is diſtinguished from Michael, v. 7. from the Lamb, v. 11. from Ieſus, v. 17. and is ſaid to overcome by the Blood of the Lamb, and to have the Teſtimony of Ieſus.

And whereas it is ſaid, that the Dragon ſtood before the Woman, to devour her Child as ſoon as it was born. That is by way of Alluſion to the Birth of our Saviour, and the Perſecution he ſuffered from Herod, who endeavoured to deſtroy him. So that this Woman is properly the Chriſtian Church, which being made up at firſt of Iews, travailed, and was in pain to bring forth a Church compoſed of Gentiles.

And foraſmuch as it is ſaid of this Man Child, that he was to Rule all Nations with a rod of Iron; the ſame is promiſed to all Believers, in the Epiſtle directed to the Church of Thyatira, Rev. 2. 26, 27.

And whereas it is ſaid of this Male Child, that he was caught up unto God, and to his Throne; this doth not hinder us from underſtanding it of the Chriſtian Church compoſed of Gentiles. Since as ſuch it was exalted to the Throne of the Empire in the perſon of Conſtantine and his Succeſſors; and was delivered from the Perſecutions of Pagan Rome. It is an Alluſion to the Aſcenſion of Jeſus Chriſt; for the Holy Spirit puts that Honour upon the Church, when he is ſpeaking of her Combats and Victories, as to borrow Expreſſions which refer to the Combates and Victories of her Divine Huſband.

X. ILLUSTRATION. Of the Combate between Michael and the Dragon. REV. CHAP. 12.

INterpreters are divided about who this Michael should be, who fought with the Dragon. Some will have it to be Michael the Archangel, who diſputed with Satan about the Body of Moſes, and who durſt not bring againſt him a railing accuſation, as St. Jude tells us, v. 9. The ſame Michael being called by Dan. chap. 10. v. 13. one of the Chief Princes of the People of God. But others will have it to be Chriſt himſelf, who in his own perſon fights againſt the Dragon.

And this opinion ſeems to be the trueſt, becauſe the Victory obtained in this Battel is above the power of a created Angel. The defeat given to Satan and his Angels, in caſting them out of Heaven unto the Earth; is a work that belongs properly to none ſave to Jeſus Chriſt; who as he is here ſtiled by the name of Angel, becauſe he is the Angel of the covenant, the Angel of the Great Council; ſo he is called Michael, that is, one who is like unto God, becauſe he is the true God, the Brightneſs of the Fathers Glory, and the lively and expreſs Image of his Perſon. And of whom the Michael ſpoken of in Daniel was a Type.

We have already shew'd in the foregoing Explanations, that the Dragon is the ancient Roman Empire, or Rome under the ſixth Head, which was the Emperors; but called the old Serpent, the Devil, and Satan, becauſe the Devil was as the Soul that enlivened that Empire, and was worshipped in it as a Deity under the name of Mars; ſo that Rome was ſurnamed Martia, the City of the Idol-God Mars.

This being laid down, there is no difficulty in the Viſion. It being nothing but a Deſcription of the Perſecutions which laſted under the Emperors for about the ſpace of three hundred years. It was then that Satan had juſtly the name of the Accuſer of the Bretheren, according as he is called v. 10. For the Chriſtians during the time of 300 years, could not aſſemble openly, but were forced to keep their Mettings in Dens, or in Woods, or in Holes of Rocks; and were accuſed of committing there execrable Crimes, and Murders, and of being guilty of Conſpiracies againſt the Government, and of Uncleanneſſes and inceſtuous Converſes; as doth appear by the Apologies of Tertullian, and other Writers of that time.

And whereas it is ſaid, that the Dragon was caſt out of Heaven unto the Earth, and that▪ there was no place found any more for him in Heaven, nor for his Angels: this was verified by the converſion of Rome and her Emperors; becauſe Paganiſm being then deſtroyed, both in Rome, and through the whole Empire, and the Devil being neither any more Worshipped under the name of Mars, nor his Angels, which are they that were his perſecuting Emiſſaries, reſpected and dreaded as they had been before; there was no place found any more for him in heaven. `For in Rome he had no more a Temple, where he was worshipped, nor were there throughout the whole Roman Empire any more Pagans, who did adore him; ſo that he is thenceforth accounted of as fallen from Heaven to Earth, according to the Prediction of the Son of God, Luc. 10. 18. I beheld Satan as lightning fall from Heaven.

And foraſmuch as St. John farther ſays, I heard a loud 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. This is a deſcription of the joy that was among believers, when they ſaw Ieſus Chriſt victorious and triumphant over the Dragon; the ſubverſion of Idols; the down fall of paganiſm; and the Church come out of Caves, Woods, and the Holes of Rocks, and to aſſemble openly in the very Temples, where the Dragon had been worshipped, and there to worship the true God, Creator and Redeemer.

So that if it be asked, who thoſe Angels of the Dragon are that fought for him; I anſwer, that they are the Philoſophers, the Orators, the Prieſts of the Idols Gods, and Magiſtrates, who made uſe of all ſort of Tricks, Frauds, Outrages of blind Zeal, Violence, Fines, Banishments, Impriſonments, and Executions. As upon the other hand, Michaels Angels, are the Paſtors and Teachers, who made uſe of no other Weapons, nor Defence, but that of the Sword of the Word of God, of Faith, of a holy Life, and of Patience. As it is ſaid v. 11. that they overcame the Dragon, by the Blood of the Lamb, and by the word of their Teſtimony; and they loved not their lives unto the death.

XI. ILLUSTRATION. Of the Flight of the Woman. REV. CHAP. 12. v. 14.

THis Flight of the Woman had been mentioned v. 6. where it is ſaid, that after the Man child was caught up unto God, and to his Throne, 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.

But it appeareth by the 14 verſe, that this was ſpoken there by way of Anticipation, and that the Flight of the Woman fell out after the fall of the Dragon, that is, after the deſtruction of Heatheniſm, and the converſion of the Emperors. Which gives us to underſtand, that the Birth of Atichriſtianiſm, followed ſoon after the deliverance from the Perſecutions of the Pagan Emperors. For ever ſince the Church decayed in her Purity, the proſperity which She enjoyed under the Chriſtian Emperors having ſuddenly and inſenſibly corrupted her. And Platina tells us, that a voice was then heard, Hodie venenum funditur in Eccleſiam; i. e. Poiſon is now poured forth upon the Church.

Nevertheleſs, this Flight of the Church did not lye in a change of Place, but in a change of her external State. In a word, it was an Eclipſe, rather than a proper Flight; a Darkneſs, rather than a Retreat; and diſcovered it in the pride, Covetouſneſs, Luxury, and Diſſoluteneſs of the Churches Guides; and in the Doctrines, Worship, and Ceremonies, which She borrowed from the Pagans.

The Place which God had prepared for her, was a little Corner of that Temple, which is ſpoken of Rev. 11. 1. when the outward Court was trodden under foot by the Gentiles, that is, by thoſe who had adopted and brought in Human Traditions, and Heathenish Rites and Ceremonies, into the Chriſtian Religion.

The Two Wings given unto the Woman, to forward her Flight, and to render it the more expeditious and ſafe; do denote the ſame thing, that the meaſuring of the Temple doth in the eleventh chap. For he ſpeaketh here of the ſame perſons, to wit, the Church; and of the ſame Time, namely, that which ſucceeded ſoon after the End of the Churches Perſecution by the Heathen Emperors; and of the ſame Deſign, which is the Preſervation of Believers, againſt the Calamities threatned by the Trumpets.

The Wilderneſs into which She fled, Intimateth unto us the Churches Obſcurity, Poverty, and Diſtreſs; of which there were different degrees. For at ſome ſeaſons the Church was not ſo much as viſible, no more than the ſeven thouſand of the ten Tribes were under Ahab and Ieſabel, that were unknown to the Prophet Elias.

She fled into the Wilderneſs with the Wings of an Eagle, as the Church of Iſrael is ſaid to have been carried upon Eagles Wings, Exod. 19. 4 which both shews the ſpeedineſs and the ſafety of her Flight, and that She should remain and be entertained within the Bounds of the Roman Empire. And as the Eagle's being the Arms of the Roman Empire, putteth this out of all doubt; ſo the Two Wings of the Eagle, do denote the Empire of the Eaſt and that of the Weſt, where the Church of God hath been kept hidden, and had been fed, during the time of her Poverty and great Diſtreſs.

And She hath been Fed, not with the unſavoury and poiſonous Food of Human Traditions, and Ceremonies or Doctrines, drawn from the Pagan Religion; but with the ſound and wholſom Food of the Word of God. Nor can She be fed with any other Nourishment; ſo that this is the ſame thing with that which is ſaid in the 11. chap. v. 2, 3. viz. that while the Holy City should be trodden under foot by the Gentiles, the Lord should cauſe his two Witneſſes to propheſie a thouſand two hundred and threeſcore dayes, cloathed in Sack-cloth. For this Prophecy of the two Witneſſes, is nothing elſe, ſave the Bread and Food of the Church, which he ſpeaketh of here. From which it neceſſarily followeth, that this Flight of the Woman into the Wilderneſs, is of the ſame Date with the treading down of the City by the Gentiles, which is mentioned chap. 11. v. 2.

The Time that the Church was to be nourished in the Wilderneſs, is expreſſed by Time, Times, and half a Time. Which amounts to the 1260. dayes of the ſixth verſe. Nor can this be gainſaid, in that no man can deny but that the Flight ſpoken of v. 6 is the ſame with the Flight that is diſcourſed of v. 14. Now we shall ſee elſewhere what is meant both by the 1260. Dayes, and by the 42. Moneths, mentioned chap. 13 when we come to examin how long Antichriſtianiſm is to continue.

In the mean while, that which is ſpoken v. 13. is worth the ſerious conſidering. When she Dragon (ſaith St. John) ſaw that he was caſt unto the Earth, he perſecuted the Woman. There had been another Perſecution of the Church; for during the time of three hundred years, She had been perſecuted by the Pagans▪ but this is a Perſecution begun by Chriſtians, or by ſuch who called themſelves ſo. The Devil being through the converſion of Rome and her Emperors, dethroned, and caſt from Heaven unto the Earth, he left the Church in Peace. But it was only for a very short time; for he ſuddenly bethought himſelf of aſſaulting her by Error and Superſtition. The firſt Perſecution, which was that by Pagans, was open and avowed; but this, which is by the Antichriſtian Followers of the Beaſt, is carried on more darkly.

XII. ILLUSTRATION. Of the Floud which the Serpent caſt out of his Mouth; and of the Help which the Earth gave unto the Woman. REV. CHAP. XII. v. 15. V. 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 Floud. V. 16. And the Earth helped the Woman, and the Earth opened her Mouth, and ſwallowed up the Floud which the Dragon caſt out of his Mouth. V. 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 Ieſus Chriſt.

NOW Doctrine being called, Prov. 18. 4. Waters of the Mouth; this Floud muſt be a Hellish and Mortal Doctrine, becauſe it is the Serpent who caſts it out of his Mouth, to carry away the Woman, and to deſtroy the Church beyond recovery.

Yet this Doctrine can be none of the Hereſies, with which the Church was exerciſed during the firſt three hundred years, becauſe the Church is here treated of after the time of the caſting down of the Dragon from Heaven unto the Earth: that is, after the converſion of Rome and her Emperors. So that it muſt needs be ſome Hereſie ſtarted after the Flight of the Woman; foraſmuch as it is here ſaid, that the Serpent caſt this Floud after the Woman, as being in the purſuance of her upon her Retreat into the Wilderneſs. Now the Woman (as we have shewed) withdrew into the Wilderneſs, after the Emperors were turned Chriſtian, in that the Church begun then to decay in her purity.

It muſt therefore refer to thoſe Errors, which were condemned by the firſt four Councils, and eſpecially to that of Arius, who denied the Eternal Godhead of Chriſt, and taught that he was meerly a Creature made before all other things. 'Tis true, there had ariſen ſome Hereticks before, who had vented the ſame Hereſie in the main; but it is likewiſe true, that they never made ſuch a conſiderable Body, as to bring the Church into an extream danger.

Whereas the Arian Hereſie, by ſeiſing and infecting almoſt the whole Church, had near brought it to paſs, that there should be no more a Chriſtian Church, and that there should be no more hope of Salvation. For if Jeſus Chriſt be not a Divine Perſon, his Death can have no more vertue, than that of Martyrs. It could neither have expiated Sin, nor, that I may ſay all in one word, have been any ways meritorious; ſeeing common ſenſe tells us, that a meer Creature cannot merit at the hands of the Creator, who is of infinite Majeſty.

This Hereſie prevailed over the whole Eaſtern Church; foraſmuch as it was approved by five Councils, by that of Tyre, that of Syrmium, that of Ariminium, that of Seleucia, and that of Antioch. But at length it was condemn'd and extinguished by the laſt Council that was held in reference to that matter, which was that of Conſtantinople under Theodoſius the great. After which the Church hath enjoyed reſt on that ſide, and Ieſus Chriſt hath been adored as co-eſsential with the Father. For ſince then, there have been no Hereticks owning this Hereſie, that have appeared in any Body For the Socinians are no more a Body, than the Atheiſts and Deiſts are.

The Earth then that helped the Woman, and which opened her mouth, and ſwallowed up the Floud; were all thoſe Councils that condemn'd the Arian Hereſie. They are ſtiled the Earth, becauſe they are purely a humane Mean, and one which God hath not ordained. For Ieſus Chriſt hath promiſed an infallibility to no Aſſembly of men, or if he have, it is to two or three who shall aſsemble in his Name, and not to all who come together.

If we conſider the Hereſie of Arius meerly upon that foot; and if we put it into the liſt of Hereſies, meerly upon the account of its being condemned by ſeveral Councils; and if we believe that Ieſus Chriſt is in all things equal to God, only becauſe Councils have ſo determined; this Faith of ours will be but a Humane Faith, and not a Divine. For it is not Divine, but as it hath a Divine foundation; and a Divine foundation is no other thing, ſave the Soveraign Authority of God, ſpeaking in the Scriptures. I do believe that Ieſus Chriſt is every way equal to his Father, not becauſe Councils have ſo decreed, but becauſe the whole Scripture doth declare it, even from Moſes to St. Iohn, and from Geneſis down to the Revelation. The Councils did undoubtedly determine well, when they condemned the Hereſie of Arius, and in that they aſſerted the Godhead of our Saviour: but in the mean time their Decree was only ſo far juſt and true, as it was conformable to the Word of God. The Councils are therefore no other but a humane Mean, becauſe Infallibility doth not reſide in them; but in the alone Word of God, that is the Rule by which they do judg. And foraſmuch as they are a human mean, they are the Earth that helped the Woman, and that ſwallowed up the Flood.

XIII. ILLUSTRATION. Of the War, which the Dragon, being full of Wrath, made againſt the Remnant of the Seed of the Woman. REV. CHAP. 12. v. 17.

THE Serpent (ſaith St. Iohn) was wroth with the Woman; and this was upon the finding himſelf diſappointed of that effect which he expected from the Floud which he had caſt out of his Mouth, and upon his ſeeing that the Earth had opened her mouth, and ſwallowed it up. And being enraged with wrath, he went to make War with the remnant of her Seed, which keep the Commandments of God, and have the Teſtimony of Ieſus Chriſt But what? was not the Dragon wroth with the Woman, before the Earth had ſwallowed up the Floud, and before the condemnation of the Arian Hereſie? Hath he not alway's made War with thoſe that are of the Seed of the Woman? It is ſo, nor is the contrary intended here, but it is the Scripture way of ſpeaking, to expreſs the increaſe of a thing, as if it were the beginning of it. Thus 'tis ſaid 1 Sam. 23. 18. that David and Ionathan made a Covenant, that is, they renewed it, for they had made it before. So St. Iohn tells us in his firſt Epiſt. chap, 5. v. 13. that he wrote to thoſe who believed, that they might believe, i. e. that they might increaſe in Faith. So that, that which the Spirit of God would plainly ſay, is that the wrath of the Dragon became inflamed, and that he went to make a more dangerous war, than he had made before.

But who are this Remnant of the Seed of the Woman, which keep the Commandments of God, and have the Teſtimony of Chriſt? Is there any difference betwixt them, and the Church? Is not the Church made up of ſuch, as keep the Commandments of God, and have the Teſtimony of Jeſus Chriſt? There is the ſame difference between the Woman, and thoſe who are her Seed, as there is betwixt a Mother and a Daughter. The Oriental or Greek Church, that had been diſtreſſed for about 200 years by the Hereſie of Arius, is the Mother: and the Weſtern, or Latine Church, is the Daughter, and the Remnant of the Seed of the Woman. The Bishop of Bitonto uſed this Diſtinction in a Sermon which he made before the Council of Trent. The Greek Church, ſaith he, is our Mother, to whom the Latin is indebted for all that She hath. And in truth, the Terms, Church, Bishop, Prieſt, Deacon, Baptiſm, Euchariſt, and Chriſtian it ſelf, are all Greek Terms, and plainly shew, that our Religion is derived from them, from whom we have borrowed the Terms.

They then who are ſaid to be the Seed of the Woman, againſt whom the Serpent went to make War, is the Latine or Weſtern Church, where the Dragon all along ſince that time, hath been labouring to accompish the Myſtery of Iniquity, which was at work in St. Pauls days, 2 Theſ. 2. 7. And this is nothing elſe, ſave Antichriſtianiſm or the Papacy.

But ſince the time that a Church of God Separated it ſelf, from that, which had received the Myſtery of iniquity; the Church that ſo withdrew, is the remnant of the Seed of the Woman. And particularly the Waldenſes are this Seed; and whoſe Separation is acknowledged both by Hiſtorians and Inquiſitors of the Church of Rome; who ſpeak of the Waldenſes as of Chriſtians, who have been Separated from the Roman Church, from the time of Sylveſter and of Conſtantine the great.

Claudius Seſſelius, Arch-Bishop of Turin, tells us in a Book which he writ againſt the Waldenſes, that the Sect of the Waldenſes took its riſe from a moſt religious perſon called Leo, that lived in the time of Conſtantine the great, and who deteſting the covetouſneſs of Pope Sylveſter, and the immoderate bounty of Conſtantine, choſe rather to embrace poverty, with the ſimplicity of the Chriſtian Faith, than with Sylveſter to be defiled with a Fat and rich benefice; and that all they who were ſeriouſly Religious joined themſelves to him.

The famous Inquiſitor Reynerus Sacco, as he is quoted by the Jeſuite Cretzer in his Bibliotheck of the Fathers, ſpeaks much to the ſame purpoſe. Amongſt all the ſects, ſayth he, that either are, or have hitherto been, there is none that hath been ſo pernicious to the Church of Rome, as that of the Leoniſts, and that for three Reaſons. (1) Becauſe it is she moſt ancient, and hath continued longeſt. For ſome affirm, that it begun in the time of Sylveſter, and others in the time of the Apoſtles. (2) Becauſe it hath ſpread it ſelf fartheſt, there being no place where it is not to be found. (3) Becauſe they who are of it, have a great shew of piety, live vertuouſly before men, believe rightly of the Deity, and obſerve all the Articles of the Creed.

The Frier Belvedoras in his Relation al conſilio de propaganda fide, & de Extir pandis Hereticis, printed at Turin anno 1636. pag. 37 being excuſing himſelf and thoſe Miſſionaries that were his companions, why they could not convert ſo much as one of the Waldenſes, do's aſſign this reaſon for it, namely, that that Hereſie is too firmly rooted there, for any to be able to do good among them, in that ſay's he, le Valli d'Angrogna ſempre ad in omni tempo, hanno havuto Heretici. i. e. they of the Valleys of Angrogna, have been alway's and through all times accounted Hereticks.

So that this Woman is exactly the Church of the Valdenſes; which as Claudius Seyſellius tells us, did in the perſon of the forementioned Leo, ſeparate from the Church of Rome in the time of Pope Sylveſter and of the Emperor Conſtantine. There being two Wings of an Eagle given unto her, to aſſiſt her in her flight into the Valleys of Piedmont, which lye at the foot of the Alp's. And from thence they were ſtiled Valdenſes long before the time of Peter Valdo, as John Leger hath ſufficiently proved in his Hiſtory. Theſe then are the Remnant of the Seed of the Woman; who as in France they have been ſtiled Vaudois from the word Vaux that ſignifies a Valley; ſo in the Low Countries they have been called Valons, which is to ſay, thoſe of the Valleys.

XIV. ILLUSTRATION. Of Babylon the great, the Mother of Harlots, that Sitteth upon many Waters; carrying upon her fore-head the name Myſtery; and having a Golden Cup in her hand. REV. CHAP. 17. v. 1, 4, 5.

HAving proved in our Fourth Illuſtration, that Babylon can be nothing elſe but Rome as profeſſing her ſelf Chriſtian; we are now to conſider the Deſcription which the Holy Spirit hath given of Babylon, and to ſee how that Picture of her doth agree to Rome.

There is ſuch an affinity and ſo many exact Reſemblances, between Rome and Babylon of the Chaldees, that we are not to think it ſtrang, that the Holy Spirit hath given unto Rome the name of Babylon. They were both founded by perſons that were Captains over Robbers, and who were great Shedders of blood. Babylon by Nimrod, who is ſaid to have been a mighty hunter before the Lord, Gen. 10. 9. And Rome by Romulus, who as another Cain, murthered his Brother. They were both of them, the Seats of great Empires. The one, as well as the other, have had Monarchs, who have ſtiled themſelves Kings of Kings. For this Title the Pope doth no leſs claim, than Nebuchadnezzar did. Both the one and the other have been the Subject of the Viſions in the Prophet Daniel. As the Babylonish Empire was the firſt Beaſt, and the Head of the Image; ſo the Roman was the Fourth Beaſt, and the Feet of the Image, that were part of Clay and part Iron. The one as well as the other, hath kept the people of God in Bondage; Babylon the Iſraelites, and Rome the Chriſtians. The one and t'other have Killed and burnt ſuch as would not worship their Gods. The one as well as the other have been overthrown, and after their ſubverſion have paſt from one Religion to another; Babylon being become Mahometan, and Rome Popish and Antichriſtian. Each of them had its Vicar; Babylon her Caliph, who calls himſelf the Vicar of God, and of Mahomet; and Rome her Pope, who ſtiles himſelf the Vicar of Ieſus Chriſt, and of St. Peter. Finally, Heathen Babylon was a Type of Rome Papal and Antichriſtian; as the Redemption of the Iews from the Babylonish Captivity, was a figure of the Departure of the Reformed from the Communion of Rome. So that we are not to be ſurpriſed, that the Holy Ghoſt should under the name of Babylon, intend Rome. But we muſt examin all the Lineaments of this Portraiture, that ſo if it thereby appear that all of them do agree to Rome, we may no longer doubt but that it is Rome which is here ſignified by Babylon.

In the firſt place, St. Iohn ſays, that he ſaw a Woman. Now as the Church of God is repreſented under the Idea of a Woman, being the Spouſe and Wife of the Lamb; ſo Rome is alſo a Church, but▪ She is the Spouſe of the Pope, whom we have proved to be Antichriſt.

(2.) The Woman which St. Iohn ſaw, ſat upon a Scarlet-coloured Beaſt, full of the Names of Blaſphemy, having ſeven Heads and ten Horns, Rev. 17. 3. And we have already proved, that this Beaſt is the Roman Empire, Which as it is repreſented under a Scarlet Colour, becauſe both its Senators and Emperors choſe to wear that colour; ſo the Beaſt is ſaid to be full of Names of Blaſphemy, becauſe the Empire was ſtiled Eternal, Rome a Goddeſs, and the Emperors Gods. The Church of Rome ſitteth alſo upon this Beaſt, becauſe she hath ſucceeded unto, and is poſſeſſed of the Majeſty of the Roman Empire, and hath revived all its Blaſphemies, through calling her ſelf Eternal and Infallible.

(3.) St. Iohn ſtiles Babylon a Harlot, and the mother of Harlots; which is as much as Idolatrous and the Mother of Idolaters. Now Rome calleth her ſelf the Mother of all Churches; and as she ſtands convicted of being Idolatrous, by the adoration that she giveth to Bread and the accidents of it in the Euchariſt, and the Worship which she rendreth to the Croſs, to the holy Virgin, to Images, and to the Pope himſelf; ſo all Churches within her Communion, are Idolatrous as she is. Which proves her to be the Harlot, and the Mother of Harlots, which St. John deſcribeth.

(4.) He further adds, that this Woman ſitteth upon many Waters. Which Waters the Angel explaineth to be Nations; the Waters, ſays he, which thou ſaweſt, where the Whore ſitteth, are peoples, Nations, and Tongues, Rev. 17. 15. Now all do know, that Rome pretendeth to have a Right of juriſdiction over the whole World; and in truth She was heretofore reverenced by all Europe, as the Seat of the everlaſting Kingdom of the Son of God.

(5.) Babylon carrieth in her fore-head a Name Written; MYSTERY. Nor can any deny but that this agreeth to the Church of Rome. For the Pope carried heretofore the Name Myſtery upon the Brim of his Myter, which exactly anſwered to the forehead. Julius the ſecond was he who took it away out of his, and ſince then it hath been no more uſed nor ſeen. And King James the firſt of great Brittain, having affirmed, that perſons who were worthy of credit, had ſeen the Name Myſtery upon the Miter of the Popes that were before Julius the ſecond; the Jeſuite Leſſius contenteth himſelf with bare anſwering, that we are not to ſeek for a Myſtery in a Myſtery. Which is an acknowledgment of the matter of Fact, and a confeſſion that it uſed to be there. In a word, there is no one thing in the Papal Church, but what is Myſterious. The Habit's of the Popes, of the Cardinals, of the Arch-Bishops, of the Bishops, of the Prieſts, and of the Monks, are all full of Myſteries, that are wholly unintelligible to the people. Nor doth the Prieſt uſe the leaſt Geſture, nor the leaſt Motion at the Altar, or in any part of their Divine Service, which is not Myſterious, and hid from the underſtanding of the Vulgar.

(6.) Of what other but of Rome can that be underſtood which is ſaid of Babylon, namely, that she hath a Golden Cup in her hand, full of Abominations and Filthineſs of her Fornication? The Scripture doth elſewhere compare Doctrines to Drink, or to diet, that is fit to nourish; ſo that theſe Abominations which are in the Golden Cup, are abominable Doctrines; ſuch as the Forbidding Prieſts to Marry, and the commanding to abſtain from meat • . The Church of Rome findeth it to be more to her purpoſe, that a Prieſt should keep a Harlot, rather than that he should have a lawful Wife; which is an Abomination. She impoſeth a greater Punishment on them that shall eat Flesh in Lent; & upon Friday, than upon thoſe who commit Adultery and Murther; which is an Abomination. She taketh away the Cup in the Sacrament, both againſt the expreſs command of the Son of God, who ſayth, drink ye all of it, Matth. 26. 27. and contrary to the practice of the Apoſtles, and of the whole Church, for the firſt five Centuries, as themſelves do aknowledg: Which is an Abomination. She teacheth that Chriſt is not really preſent in the Euchariſt, unleſs it be the Prieſts pleaſure to have it ſo; and keth the Preſence of the Son of God, to depend upon the Intention of a wretched creature: which is an Abominable Doctrine. She every day Sacrificeth the Lord of Glory, and offereth him up to the Honor of Saints; which is an Abomination. In brief, all the Doctrines of the Papacy, and all their Worship, are an Abomination, becauſe they all tend to the Worship of the Creature. But the Golden Cup, by means of which she makes the people receive and ſwallow them, is her Infallibility. It is with this that She Guilds over her falſe Doctrines and her Superſtitious Worship. They do ingenuouſly acknowledg, that neither Tranſubſtantiation, nor the Sacrifice of the Maſs, nor the Adoration of the Hoſt, nor the Worship of Images, nor any of their other Doctrines and Errors, are founded on the Scripture, but the Church of Rome having decreed and enjoined them, and She being Infallible, we are to receive them implicitely, and without examination, or otherway's we are to be eternally damned. By means of this gliſtering Cup all is ſubmiſſively received by the deluded people. This ſerveth to make them ſwallow down the greateſt Abominations; ſuch as the prohibition of reading the Scripture, and of ſerving God in a language which they underſtand; and the doctrines of Worshipping the Hoſt, the Croſs, the Pope, the with-holding the Cup, and a thouſand other Superſtitions.

(7)▪ Moreover, it is ſaid of Babylon, chap. 18. v. 7. that She ſaith in her heart I ſit a Queen, am no Widow, and shall ſee no ſorrow. Which is the very language of the Church of Rome. She ſtiles her ſelf the Soveraign Lady and Miſtris of all Chriſtians; not only of inferior people, but of Princes, Kings and Emperors. And indeed She is an Empire; having for her Monarch, the Pope; for her Council the Colledg of Cardinals; for her Caſtles, Convents; for her Armies, Monks; for her Governors of Provinces, Bishops and Arch-Bishops; for her Ambaſſadors, Nuucio's and Legat's; for her Merchants, Prieſts; for her Merchandiſes, Diſpenſations; and for her Revenues, Annates and Benefices. So that it was with good reaſon, that Gregorius Le • i begun his pleaſant Hiſtory of Pope Sixtus the fifth after this manner. That the Popedom is the moſt conſiderable Monarchy, that hath been eſtablished from the Creation of the World to this day; and that no Princes, whether Idolatrous or Chriſtians, have reigned more abſolutely than the Roman Bishops do; at whoſe Feet the greateſt Potentates have laid down their Scepters and Crowns. So that it may be ſaid, this ſodering together of Temporal and Spiritual power, this mingling of things Secular and Religious, this conjunction of the Croſs with the Sword, this Union of Body and Soul, and in brief, this Authority over Earth and Heaven, which meet and center in the Popes; have raiſed and eſtablished a Soveraignty, which almoſt all the People and Princes of the World do reverence.

Withal the Church of Rome ſaith, I am no Widow: in that She boaſts of having a viſible Head and ſpouſe, which is the Pope. And She ſay's, I shall ſee no ſorrow; for pretending to be the only Spouſe of the Son of God, how can she miſcarry; Or how should She be ſo forſaken as to be able to fall; ſeeing it is to her alone that Jeſus Chriſt hath made that promiſe; the Gates of Hell shall not prevail againſt my Church, Matth. 16. 18.

XV. ILLUSTRATION. Of Babylon's making all Nations Drunk with the Wine of her Fornication, and of her being Drunk with the Blood of Saints. REV. CHAP. 14. v. 8.

THeſe two Actions of Babylon, charactariſe and mark out the Roman Church. Seeing it is Idolatry that is ſpoken of, which is Spiritual Adultery, and diſſolveth Gods Covenant, as Adultery doth the Covenant of Marriage. Now the Roman Church is guilty of too groſs Idolatry, to be any ways able to juſtify her ſelf. She worshippeth not only the Holy Virgin, in giving her the Titles of the Gate of Paradiſe, the Queen of Heaven, and the Fountain of Grace; but in advancing her above Jeſus Chriſt, through begging of her in one of their prayers, that she would jure matris imperare, i. e. uſe the authority of a Mother in Commanding her Son. Nor doth she only Adore Images according to the Decree of the ſecond Council of Nice, which is confirmed by the Council of Trent: but she alſo Adores the Sacrament, which Jeſus Chriſt inſtituted to be a memorial of his death, and which therefore muſt be ſomething elſe than Chriſt himſelf. Nor can she according to her own Doctrine have any aſſurance either divine or human, that the Bread is the Body of Chriſt; foraſmuch as she cannot be aſſured of the Intention of the Prieſt, upon which the whole Conſecration doth depend. To which may be added, her Worshipping the Croſs, and that with the higheſt kind of worship called Latria, having to this purpoſe ſet apart and aſſigned Good Friday.

The Doctrine of the Roman Church that leads men to Idolatry, may be juſtly compared to Wine, and not to water; and to Wine of Wrath, i. e. furious Wine; becauſe they who drink it become intoxicated, and deprived of their ſenſes. So that they not only furiouſly purſue the Objects of their Superſtition, as ſo many mad men, whom none can hinder or withdraw from it; but they are tranſported with hatred & rage againſt all thoſe who do not approve their falſe and abominable devotion. And it is worth our obſerving what the difference is, between true Doctrine and falſe. Wholſome and true Doctrine, is uſually compared to Water, becauſe it rendreth ſuch as embrace it, meek, gentle, patient under injuries, ready to teach thoſe who are otherwiſe minded with mildneſs; and filled rather with Pity and Compaſſion towards them, than tranſported with hatred. But in reference to the effects of falſe Doctrine, all is otherwiſe. For it maketh ſuch as entertain it, violent, cruel, quarrelſom, outragious, ready to aſſault, and fall upon thoſe that contradict them, and who refuſe to follow their example. And therefore it is reſembled to Wine, and to Wine of wrath, i. e. heady Wine, that inflameth and diſtracteth men, and in a word, rendreth them that are poſſeſſed with it perſecutors to the outmoſt.

Nor can the Church of Rome deny, but that she doth after this manner perſecute all thoſe whom she calls Hereticks; and for this only reaſon, becauſe they will not own her to be the Empreſs of the world, and the Mother and Miſtriſs of Faith, and acknowledg her Bishop to be the Vicar of Jeſus Chriſt, and the Center of Chriſtian Unity. The Croiſado's againſt the Valdenſes and Albigenſes, of whoſe ſucceſs Bellarmin triumpheth to that degree as to ſay. that in one only Croiſado there were a hundred thouſand killed; the Maſſacres committed in England, France and the Low Countries, in the forego'ing Age; thoſe perpetrated in Poland, the Valleys of Piedmont, and in Ireland within theſe forty or fifty years. I ſay, all theſe do make it but too evidently appear, that the Church of Rome is this Woman, whom St. John ſaw drunk with the Blood of Saints, Rev. 17. 6.

The Holy Scripture putteth this honor upon all thoſe that follow ſound Doctrine, and of whoſe Faith the Goſpel is the only Rule, as to give them the glorious Title of Saints. Nor can it be gain-ſaid, but that Rome is drunk with the Blood of Saints; foraſmuch as all the barbarous Croiſado's againſt the Albigenſes, and all the Butcheries perpetrated upon Proteſtants, have been for no other reaſon, but for their making the Goſpel the alone Rule of their Faith. Neither were they perſecuted and deſtroyed, but becauſe of their diſclaiming Human Traditions, which are the miſchievous Fountain of all Errors.

XVI. ILLUSTRATION. Of the Lamb on Mount Sion, and with him the 144000. having the Fathers Name written in their Foreheads. REV. CHAP. XIV. v. 1.

HERE we have a Deſcription of the State of the True Church, and that during the time in which Babylon was drunk with the Blood of the Martyrs. For whereas one might have queſtioned, whether the Church was not wholly loſt, ſeeing all the world not only wondred after the Beaſt, but that they who refuſed to receive his mark, and to worship his Image, were killed: therefore the Holy Spirit repreſents a Viſion to St. John, in which he might clearly ſee, that the Church did ſubſiſt, in deſpight both of the Victories of the Beaſt, of the extent of his Empire, and of the Violence of his Perſecutions.

I looked, ſaith St. John, and lo, a Lamb ſtood on the Mount Sion, and with him 144000. having his Fathers Name written in their Foreheads; and I heard a voice from Heaven, as the voice of many Waters, and as the voice of a great Thunder. And I heard the voice of Harpers harping with their Harps; and they ſung as it were a new Song before the Throne, and before the four living Creatures, and the 24. Elders, and no man could learn that Song, but the 144000. There is nothing difficult in this Viſion. The Lamb is Jeſus Chriſt. Sion is a Mountain ſeparated from Jeruſalem, and is a Figure of the True Church. The 144000. who have the Fathers Name written in their Foreheads, are Believers, who compoſe the True Church, and who by keeping themſelves ſeparated from the Romish Church, have this comfort, that they do enjoy the gracious preſence of their Saviour, as Sacrificed for them, and they will hearken to no other Saviour but him.

He then who would know the True Church, in order to join himſelf into Communion with it, needs no more, but to conſider this Portraiture, which the Holy Spirit hath vouchſav'd us, and wherein he hath given us ſix Characters of her, that ſo we may not be deceived.

Firſt, 'tis ſaid, that they were redeemed from among them, or from among thoſe of the Earth. Now it had been ſaid in the 13. Chap. that all the Earth went or wondered after the Beaſt. 'Tis then from this Earth, that is from among the Followers of the Beaſt, that they who conſtitute the True Church are redeemed and ſeparated.

In the ſecond place, they are thoſe who are not defiled with Women; for they are Virgins. Which words cannot be underſtood of the Romish Eccleſiaſticks, without a manifeſt injury to the Text. Foraſmuch as the term Virgin agreeth only to Females; nor is the word in the Original uſed of any but of thoſe of that Sex. We are not then to take the Phraſe in a Literal ſenſe, but in a Myſtical; for he ſpeaketh of a Chaſtity and of a Virginity that is Myſtical, of a purity of Soul, that abhorreth Idolatry as ſpiritual Adultery. For they who are Virgins, and who are not defiled with women, are ſet in oppoſition to thoſe whom the Woman hath made drunk with the Wine of the Wrath of her Fornication, that is, with Idolatry, whereof the Papal Church is manifeſtly guilty.

(3.) 'Tis ſaid, that they follow the Lamb whitherſoever he goeth. Which is as much, as that the Members of the True Church are united to Jeſus Chriſt by indiſſoluble Bonds, and that they follow him on Mount Calvary, as well as Mount Tabor; in a Wilderneſs, as well as in a Land that flows with Milk and Honey; on the raging Sea, as well as upon firm ground; and as S. Paul ſays, through honor and dishonor; through evil report and good report, 2 Cor. 6. 8.

(4) They are thoſe in whoſe mouth there is found no Guile, for they are without fault before the Throne of God. Which is the language wherein St. Paul ſpeaketh of the Church, Eph. Chap. 5. v. 25, 26, 27. Chriſt, ſays he, loved the Church, and gave himſelf for it, that he might ſanctify and cleanſe it with the washing of Water by the Word, that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing; but that it should be holy and without blemish. So that it is not true, that worldly and wicked perſons do conſtitute the true Church.

(5.) They are thoſe who could learn the new Song, that is ſung by the 24. Elders, and by the four living Creatures. What Song can this be, which they of the Earth could not learn? Foraſmuch as that we do not learn Songs, but in order to ſing them; there muſt be ſome Myſtery contained under this new Song. We learn not but in order to practiſe: and they who do not practiſe, do not know, nor have they learned. So that in a word, this new Song, is the Myſtery of denying our ſelves, and or reſolving to bear the Croſs. Worldlings might learn the Myſteries of Religion, if they would. The Theory doth not exceed their capacity. But to be obliged to deny themſelves, and to take up the Croſs, is unintelligible to them, or at leaſt that which they will not ſubmit unto and practiſe.

Finally, they are thoſe who are built upon the Doctrine of the twelve Apoſtles. Therefore they are ſaid to be of the number of the hundred and forty four thouſand, becauſe twelve thouſand multiplied twelve times, makes up the number of 144000. Beſides, it is a definite number, put for an indefinite; to shew both that God knoweth all thoſe who are his, and that they cannot be diminished▪ notwithſtanding all the attempts that the Dragon makes againſt them.

XVII. ILLUSTRATION. Of the three Angels of the Everlaſting Goſpel; and of the Denunciation againſt Babylon and her Followers. REV. CHAP. 14. v. 6, 7, 8, 9.

GOD hath not only alway's preſerved a number of true Believers, who (as we have already shew'd) never worshipped the Beaſt nor his Image; but he hath moreover raiſed up Teachers, who have both openly condemned the Idolatry of the Romish Church, and have exhorted the People to withdraw from her Communion.

And that is this which is here repreſented in the Viſion of the three Angels. Foraſmuch as the Paſtors of the ſeven Churches, are in the ſecond and third Chapters of the Revelation ſtiled by the name of Angels.

Theſe Angels are repreſented in the perſon of him, who appeared the firſt of the three, with the Everlaſting Goſpel; becauſe there is no other Rule, whereby to Reform the Church when she is corrupted, nor to reſtore the purity of Gods Worship, when it is degenerated into Superſtition. So that the Eternal Goſpel is the ſame with the Reed wherewith the Temple was meaſured, in the 11. Chap. The Followers of the Beaſt have alway's uſed to accuſe thoſe of Novelty, that have condemned their Errors. But the Goſpel which they preach in its purity, doth fully vindicate them againſt this accuſation; becauſe it is the ſame Goſpel which was written and preached by the Apoſtles, and which shall be preached to the conſummation of all Ages; and is therefore called the Everlaſting Goſpel.

There are Three Angels ſpoken of, to intimate Three different Times, wherein God raiſed up Teachers, who declared againſt the Errors and Idolatries of the Romish Church. Now theſe three different Times were the twelfth, the 14th, and the 16th Centuries.

In the twelfth Age, about the year 1126. there aroſe Peter du Bruit, and ſoon after him in the year 1147. there appeared one Henry of Tholoſs, whoſe Diſciples, were cried down for Hereticks under the name of Petrobruſians and Henricians. Tho' they taught nothing but the Everlaſting Goſpel, thro preaching againſt the Sacrifice of the Maſs, Tranſubſtantiation, Prayers and Offerings for the Dead, Invocation of Saints, the Adoration of Images, the Celibate of Prieſts, and againſt other Errors and Superſtitions of the Roman Church. In the ſame Age there aroſe alſo Arnoldus de Breſs, who upon going into Italy to preach againſt thoſe Errors, was by the command of the Emperor Frederick Barberoſſa apprehended, and to gratify the Pope, whoſe Friendship he ſought, burnt in the year 1155. In which year Valdo appeared, who was had in ſo great eſteem, that they who before had been called Arnoldians, Henricians, and Petrobruſians, are ſuppoſed to have gotten from him the name of Valdenſes. Tho that is a miſtake, foraſmuch as long before the time of Valdo, they who made profeſſion of the true Doctrine, had been ſo ſtiled from the name of the Valleys of Angrogna and Piedmont, where the Church of God had been harboured from the day's of Conſtantin, as hath been already obſerved.

Theſe Teachers are repreſented crying with a loud voice, Fear God; becauſe at that ſeaſon Babylon alone was dreaded; it being the common language of every one at that day, Who is like unto the Beaſt? who is able to make war with him? as the Holy Ghoſt hath marked, Rev. chap. 13. v. 4.

They are farther repreſented crying, Give Glory to God; becauſe then the Honor due to God, was transferred to Creatures, which according to St. Paul, is a with-holding or a notgiving Glory to God. For that Apoſtle being ſpeaking of the Pagans, he accuſeth them of not having glorified God, by reaſon of their giving that honor to the Creature, which belonged to none ſave to the Creator, Rom. 1. 21, 23. Moreover, they are here introduced, threatning the men of that Age with the Judgments of God; The hour, ſay they, of his judgment is come. Which Denunciation was fulfilled in the ſame Century. For the Quarrels between the Emperor Frederick and the Pope, filled all Chriſtendom with Civil Wars, and overwhelmed it with Deſolation Beſides, the Voiage of Louis the ſeventh into the Holy Land, proved moſt unhappy; and then Saladin towards the end of that Age conquered the Kingdom of Jeruſalem, ſo that all the Chriſtians became defeated and droven out of Paleſtine.

They are further introduced, preaching the Goſpel to every Nation, and kindred, and Tongue, and People, that is through all parts of the Papal Kingdom, which in theſe Viſions is ſignified by the Kingdom of the Beaſt. Of whom it is ſaid, Chap. 13. v 7. that power was given unto him, over all kindreds, and Tongues, and Nations, and that all who dwelt upon the Earth worshipped him. Which can be meant of nothing elſe, but of the Roman Papal Empire.

In the fourteenth Age about the year 1360. Iohn Wicklif aſſaulted the Pope, and both called him Archheretick, Antichriſt, the Impoſtore of the Church; and proved him to be ſo, by Scripture, Hiſtory, and his own Actions. He preached likewiſe againſt the Sacrifice of the Maſs, againſt Indulgences, and againſt the Worship of Images, Relicks, and Saints. The voice of this Angel was ſo powerful and efficacious, that Edward the third King of England, ordained in Parliament, that from thence forward Bishops should not go to Rome for confirmation, but be confirmed at home by their own Metropolitans. This Wicklif upon his withdrawing into Bohemia, had Iohn Hus for his Diſciple. Which Hus by the alone power of his Doctrine, drew the Kingdom of Bohemia off from obedience to Rome. And thence it is, that this Angel is introduced crying, Babylon is falling, is falling. Becauſe that was a preſage of the falling away of Nations from her, which should enſue in the next Age. John Hus was burnt by the Council of Conſtance, contrary to the publick Faith, and the ſafe Conduct, that had been given him by the Emperor Sigiſmond. And Hiſtory reports of him, that he should ſay to his Judges, ye are putting a Gooſe to death (for ſo Hus in the Bohemian Language ſignifies) but a hundred years hence God will raiſe up a Swan, whom tho ye would never ſo fain deſtroy, ye shall not be able. Which Prophecy was exactly fulfilled at the time. For as Iohn Hus was burnt anno 1415. ſo Luther begun the work of the Reformation by writing againſt Indulgences, in the year 1515. And tho the Court of Rome did all they could, both to ſtop his mouth, and to deſtroy him, yet they could never effect it.

It was therefore in the 16. Century, that the voice of the third Angel was heard, ſaying loudly, If any man worship the Beaſt and his Image, and receive his mark in his Forehead, or in his Hand; the ſame shall drink of the Wine of the Wrath of God, &c. This Angel is Luther, who writ with that ſtrength, and preached with that efficacy, and with ſuch ſucceſs, againſt the Errors, Idolatry, and Tyranny of the Church of Rome, that near one half of the Nations and People, who reverenced her as their Mother, and feared her as their Queen, withdrew from her Communion, and look't upon her with deteſtation, as the Mother of uncleanneſs and Abominations.

And as Rome could not behold the ſucceſs of the voice of the third Angel, but with deſpite and rage; ſo Believers could not eſcape ſuffering a great deal from a power, which ſaw it ſelf ſo dangerouſly weakned by their Separation. This is what the H. Spirit declareth was to be, when he ſaith, Here is the patience of the Saints; here are they that ke • p the Commaudments of God, and the Faith of Ieſus.

But the Holy Spirit in the meſſage directed thereupon to St. Iohn, do's likeway's animate and fortify them againſt all thoſe evils that Babylon should be able to do unto them. And I heard a voice from Heaven, ſaying unto me, write, Bleſſed are the Dead which die in the Lord, from henceforth, yea ſaith the Spirit, that they may reſt from their labours, and their works do follow them. There being no where elſe and expreſs command given unto St. Iohn to write, except in▪ the firſt Chap. v. 19. It ſerves to shew the great importance of this Doctrine, both in diſcovering the falſehood of the Romish Doctrine about the State of Dead; about the Worship given unto them; about Purgatory, to which they are adjudged, and about the Maſs, which is made uſe of for fetching them thence; and alſo for the comfort and encouragement of thoſe who aſſert the dignity of the Everlaſting Goſpel, and who are perſecuted by the Beaſt for defending of it.

XVIII. ILLUSTRATION. Of the Harveſt and the Vintage. REV. CHAP. 14. v. 14, 15, &c.

THeſe two Viſions, do without doubt ſignify the Judgments of God, againſt his Enemies and the Perſecutors of his Church. Accordingly Ieremiah uſeth the ſimilitudes of Vintage and Harveſt againſt Babylon of the Chaldees, Chap. 51. v. 33. The Daughter of Babylon, ſaith he, is like a threshing floor, it is time to thresh her: yet a little while, and the time of her Harveſt shall come. Ioel alſo makes uſe of them both, Chap. 13. 3. Put in the Sicle, ſaith he, for the Harveſt is ripe: come get you down, for the Preſs is full, the fats overflow, for their wickedneſs is great. There are ſome who do think, that the Harveſt reſpecteth and threatneth the Mahometan Empire; but all are agreed that the Vintage referreth unto, and threatneth the Papal Kingdom.

As for me, I think it moſt probable, that both theſe Judgments do threaten the Papal Empire. And that the Harveſt ſignifies an Initial Judgment, or a Deciſion as to ſome one or more particulars; and that this Iudgment was executed by means of the Reformation which begun in the laſt Age, thro the Miniſtry of Luther and Zuinglius. But that the Vintage ſignifies a definitive Judgment, which shall ruin the Papal Empire beyond recovery, thro a general Reformation, that shall take place in the beginning of the next Age, when the 42. Months and 1260. days will be accomplished.

Theſe two Reformations ſeem to be promiſed by that repetition of the voice from Heaven; Bayblon is fallen, is fallen. However they may be ſolidly eſtablished upon the Hiſtory of the ancient People of God, the Iews. The Children of Iſrael had a twofold coming out of Babylon of the Chaldees. One in vertue of the Edict of Cyrus, under Zerubbabel and Iehoſuah; a ſecond in the virtu of the Edict of Artaxerxes and Nehemiah and Ezra. Now that the Antitype may correſpond with the Type, there muſt be two remarkable Reformations of the Chriſtian Church, to anſwer the two deliverances out of the Captivity of old Babylon. The one was about 160. years ago, and was effected by the Miniſtry of Zwinglius and Luther. The other is to be when God comes to execute his decree againſt Rome, and to make her drink the Cup of his fury. Upon the firſt return of the Iſraelites out of Captivity, all they did was to erect the Altar and rebuild the temple: but upon that which was the ſecond, they built the Walls of Ieruſalem, which made the re-eſtablishment of the Church of Iſrael entire and perfect. 'Tis to be much after the ſame manner in the two Reformations. In the firſt, the worship of God was reſtored: which was like the building of the Altar, and the rearing up of the Temple. But the walls of Ieruſalem are not yet reſtored, that is, the Church of God is not ſetled in peace and ſafety. Nor will that be, till the next coming out of Babylon, thro a general & ſecond Reformation.

In a word, the Reformation of the Church, is at preſent very imperfect. It hath neither the extent, nor that perfection, which it ought to have. Not the Extent; in that it reacheth only towards the weſt and towards the North. Not the perfection, becauſe the Reformed are much divided, and there are many Sects which disfigure the Reformation. But the laſt Reformation shall be perfect, both in its Latitude and in its purity. In its extenſion, in that it shall reach into the South and into the Eaſt, and to all parts. In its purity, becauſe there shall be no more Sects, no more fondneſs for parties, no more Quarrels, no more diſputes. The Wolf shall dwell with the Lamb, the Lion and the Ox shall feed together, and a little Child shall lead them. They shall not hurt nor deſtroy in all the holy mountain of the Lord. For the Earth shall be full of the knowledg of the Lord, as the waters cover the Sea, Iſa. 11. 6, 7, 8, 9. Then shall this prophecy of Iſaiah be fulfilled, when the Vials of Gods wrath are fully poured out, and when the Lord shall have executed his laſt judgment againſt Babylon, which is here expreſſed by the Vintage.

This judg'ment is denounced in Terms that are certainly Hyperbolical. But yet we have a hyperbole parallel to it, both in the 8 chap. of Iſaiah v. 7. and in the 30. chap. v. 27, 28. The words of St. Iohn are theſe; and blood came out of the Wine-preſs, even unto the horſe-bridles, by the ſpace of a thouſand and ſix hundred furlongs. The meaning of which is this, that there hath not hitherto been ſo terrible a judgment, as God will bring upon Rome, the Seat of the Papal Empire. And if the Obſervation of a certain Learned English man be true, that the Eccleſiaſtical State which is called Romania, and which extends it ſelf from Rome to Ancona, and to the Ponds of Verona, be in length two hundred Italian miles; we need not doubt but that this is the place here intended, ſeeing 200 Italian Miles, make juſt 1600 furlongs.

He who is ſaid here to appear, like unto the Son of Man, ſitting upon a white Clowd, and having on his head a Golden Crown; is Jeſus Chriſt; as is evident by comparing the 14. v. of this chap. with v. 13. of the 1. Chap. and with v. 2. of the 19 ch. The Angel that is repreſented coming out of the Temple, & ſaying to him that ſate upon the Cloud, thruſt in thy ſickle; is the Church calling for vengeance. As in Luke chap. 18. v. 7. where it is ſaid, shall not God avenge his own Elect, which cry night and day unto him. Now the delaying to thruſt in the ſickle, till called upon and commanded; contains an alluſion to the cuſtom of the Iews, who were not to put the Sickle into the corn, till the High Prieſt who was in the Temple had given order for it.

Moreover, this is the very ſame judgment, with that which is deſcribed chap. 19. where the Wine Preſs of Gods wrath is alſo ſpoken of. And the ſame likewiſe with that denounced in the Effuſion of the Vials; only with this difference, that what the Vintage expreſſeth in general, the Vials declare in particular.

XIX. ILLUSTRATION. Of the Sea of Glaſs mingled with Fire. REV. CHAP. 15. v. 2.

IT being the Scripture Stile of ſpeaking, to compare people to waters, and a great multitude of people to the Sea; we need not doubt but that it is the Church of God, that is intended by the Sea here ſpoken of.

Now the Church of God is ſtiled a Sea, becauſe she is an Aſſembly of people. And she is called a Sea of Glaſs, in oppoſition to other Societies of the world, which are tempeſtuous and muddy: whereas the Society of Belivers is clean and peaceable, being juſtified thro the blood of Jeſus Chriſt, and Sanctified by the Spirit of Regeneration.

Fire is mingled with this Sea, becauſe of the afflictions and perſecutions, which the Church hath ſuffered from Babylon.

As for thoſe who had gotten the Victory over the Beaſt and over his Image, and over his mark, & over the number of his Name, and who ſtand upon this Sea of Glaſs, with the harps of God in their hands, and who ſing the ſong of Moſes, & of the Lamb. They can be no other than the Confeſſors, and Martyr's, who died in the faith of the Lord, victorious over all the perſecutions of Babylon. And who are here compared to the Iſraelites, that ſung a ſong to the honor of God, upon their having paſſed through the red Sea, and ſeen the entire deſtruction of their Enemies. And whereas 'tis ſaid, of theſe conquerors over the Beaſt, that they ſtood upon a Sea of Glaſs; he meaneth no more than their being upon the shore. For it is certain that this phraſe upon the Sea, doth elſe where ſignify the being meerly upon the Seashore; 1 Kings 4. 20. where the ſand by the Sea shore, is ſpoken of as being upon the Sea. For theſe bleſſed Martyrs may be ſaid to be of the Militant Church, foraſmuch as the Church Militant and Triumphant are but one and the ſame Myſtical Body. Tho in the mean time they be not in the Church Militant; but retired and withdrawn. For they are not any more upon the Sea, but they are gotten upon the Shore.

XX. ILLUSTRATION. Of the opening of the Temple, and of the Smoak where-with it was filled. REV. CHAP. 15. v. 5, 10.

THe whole Houſe built upon Mount Moriah is called the Temple; and yet only that Appartment called the Holy of Holies where the Ark ſtood, was properly the Temple, and which is otherway's ſtiled the Tabernacle of Witneſs.

The opening of the Temple, which is here ſpoken of, is an alluſion to the Church of the Iews. For under the Reign and Idolatry of Ahaz, the Temple was shut up; but under Hezeki • the Reformer, it was again opened. So that this is, as if St. John should ſay, I ſaw the time of the Reformation, when the Idolatry and Superſtition of Rome, were condemned; and the Truth of the Goſpel was publickly preached.

From thence theſe three things are to be gathered. (1) That the Vials which are mentioned in this 15 chapter, and poured out in the following, do belong to this ſtate of the Church, wherein Antichriſt is made manifeſt, and wherein there shineth a meaſure of light in the Church. (2) That the Vials are all contained under the ſeventh Trompet, ſeeing we have the ſame fact that is here mentioned repeated under that, Rev. chap. 11. v. 19. And (3) the Temple is not here Repreſented open in order to give a paſſage to the ſeven Angels that pour out the Vials; but to give way for all Nations to enter in, according as it is ſaid v. 4. that all Nation shall come and worship before God. And this may be collected from v. 8. where it is ſaid, that no man could enter into the Temple, till the ſeven plagues of the ſeven Angels were fulfilled. Which plainly shews, that the Temple is therefore opened, that there may be a way made for men to enter into it, againſt whom it had been ſo long shut.

The Smoak that filled the Temple, anſwereth to the Cloud that covered the Tabernacle of Moſes, and to the Divine Glory which ſo filled the Tent of the Congregation, that Moſes himſelf was not able to enter into it. Exod. chap. 40. v. 34. which thing is alſo reported of the Temple of Solomon, 1 Kings chap. 8. v. 10; 11▪ Now as the Cloud was a Symbol' of Gods gracious preſence in the midſt of Iſrael; ſo the Smoak here ſpoken of, is a preſage of the Lords Return again into his Temple, which he had for ſo ſong time abandoned to the Gentiles, i. e. to the followers of the Beaſt, and to the Citizens of Babylon. chap. 11. v. 2.

'Tis added, that this Smoak cauſed that no man was able to enter into the Temple, till the ſeven plagues of the ſeven Angels were fulfilled. Which intimateth, that tho the time of the deſtruction of the Churches Enemies draweth near, and the time wherein the Goſpel shall shine bright in the world; yet that the Goſpel will not be univerſally received and followed of all Nations, till after the Subverſion of Babylon, which will not be until the Vials have been poured out.

XXI. ILLUSTRATION. Of the fall of Babylon; and the Time when. REV. CHAP. 18.

THe Deſtruction of Babylon is deſcribed at length in the 18th Chapter. But whereas Babylon may be taken either for the City of Rome; or for her Empire, which is the Papacy or Popery: the Deſtruction deſcribed in the 18th chap. do's reſpect her only in the firſt ſenſe, to wit as She is the Seat of the Beaſt. According as She is intended in the effuſion of the fifth Vial, that is, as She is the Seat of the Papal Kingdom.

For after that the Angel had ſaid, that her plagues shall come in one day, death, and mourning, and famine, and that she shall be utterly burnt with fire, becauſe ſtrong is the Lord God who judgeth her; he then addeth, that the Kings of the Earth, who have committed fornication, and lived diliciouſly with her, shall bewaile her, and lament for her, when they shall ſee the ſmoak of her burning; & that the merchants alſo shall mourn over her▪ becauſe none buyeth her Merchandiſe any more; and that every Ship-maſter, and all Sailers in Ships, shall caſt duſt on their heads, when they shall ſee the ſmoak of her burning.

Now who are theſe Kings, theſe Merchants, theſe Shipmaſters and theſe Sailors, that do thus mourn and lament, upon the ſeeing the ſubverſion of Rome, and the total ruin of her that was both the mother of their Faith, and of all Churches? The Kings, are partly the Cardinals, who do eſteem themſelves, equal to Princes; and partly Kings themſelves and Soveraign's that are Secular. The Maſters of Ships, are Archbishops and Bishops. The Sailers, are the inferior Clergy. The Merchants, are the Friers that ſell the diſpenſations, the Indulgences, the Relicks, the Agnus Dei's, &c. and who do vend thoſe Triffles as the moſt precious of all commodities; making people believe, that the peace of their conſciences and the ſalvation of their Soul's pend upon them. So that there shall be papiſts and Roman Catholicks ſubſiſting after that Rome is deſtroyed, and who shall worship that Idol, tho reduced into ashes.

Thus 'tis ſaid in the 16th chap. v. 10. that the fifth Angel poured out his Vial upon the Seat of the Beaſt, and his Kingdom became full of darkneſs. The Seat of the Beaſt is the City Rome, which is now the Seat of the Papal Kingdom, as it was heretofore of the Roman Empire. But this Kingdom shall ſubſiſt for a while, after that Rome it ſelf is deſtroyed. Foraſmuch as it is ſaid, that after the pouring out of the fifth Vial, the Kingdom of the Beaſt became full of darkneſs; i. e. ſorrowful, dejected, full of affliction and mourning; without that pomp and ſplendor, which it had enjoyed before the effuſion of that Vial.

Yea, St. Iohn tells us in the 19. chap. v. 19. that he ſaw the Beaſt, and the Kings of the Earth, and their Armies gathered together, to make war againſt him that ſat upon the white Horſe, and againſt his Army: And that the Beaſt was taken, and with him, the falſe Prophet, that wrought miracles before him, with which be deceived them that had received the mark of the Beaſt, and them that worshipped his Image; and that theſe two were caſt alive into a Lake of fire burning with brimſtone.

So that it shall be after the deſtruction of the City of Rome, ere the Papal Hierarchy and the Pope come to be entirely abolished. The Time that is to run out between the one and the other, is not expreſly marked by the H. Spirit; no more than the Time wherein Rome is to be deſtroyed. But in all probability this deſtruction can not be far off. For of the two ſigns which are to precede it, we do already ſee one of them. One of the ſignes, is the increaſe and thickning of darkneſs. Nor is it without a Myſtery, that Babylon is threatned with plagues, in the plural number, Rev. 18. 4. It being evident, that the Holy Ghoſt doth therein allude to the Plagues of Egypt. For it is ſaid of Babylon; chap. 11. v. 8. that she is Spiritually called Sodom and Egypt. Now as she is ſtiled Sodom, both becauſe she hath committed the crime of Sodom, and is to be deſtroyed by fire as Sodom was, Rev. 18. 8. So she is called Egypt, both from her having afflicted the people of God, as Egypt did; and becauſe she is to be punished as Egypt was. And as the laſt plague wherewith the Lord ſmote Egypt was that of the death of their firſt-born, ſo the laſt ſave one was that of darkneſs. Of which 'tis ſaid, Exod. ch. 10. v. 22, 23. that it was ſo thick, that they could not ſee one another.

'Tis a long time ſince the darkneſs of ignorance and impiety, had over-ſpread the whole Romish Church. Baronius and a hundred other Popish writers, do acknowledg the thickneſs of it in the tenth age, to a meaſure and degree that is aſtonishing. But it was never ſo groſs and palpable as it is at preſent, nor is it poſſible that it should be greater. What ignorance can be more infamous, or what Impiety can be more enormous, than that which appeareth in the whole conduct of the Roman Clergy againſt the Reformed in France? They compel them to go to Maſs; they compel them to confeſs; they compel them to Communicate; they compel them to adore the Hoſt, and to eat what they have worshipped, tho they know that the Proteſtants do not adore it. All which is as much as to ſay, that Rome will have her God ſerved by hypocrites, and that she doth believe ſuch a ſervice to be acceptable to him. Yea it importeth Romes obliging her pretended Converts, to prophane the moſt auguſt and Sacred thing in their Religion; which is the heighth of impiety, and which can proceed from nothing but an ignorance as groſs and palpable as the Egyptian darkneſs was. For tho the Gentiles have prophaned the Myſteries of the Jews, and tho the Pagans have Prophaned the Myſteries of the Chriſtians; and tho the Mahometans and the Proteſtants have Prophaned the Myſteries of the Papiſts; yet nothing of all this is to be wondred at, ſeeing every one acteth therein according to his principles, and ſutably to that hatred which all men bear to a Religion that they believe to be falſe. But for either Chriſtians, or Jews, or Mahometans, or Pagans, and eſpecially the publick Miniſters of thoſe Religions to compel their Enemies to prophane the Myſteries of their own Religion, and to expoſe the object of their Adoration to the contempt of their Adverſaries, is a thing that was never heretofore done. 'Tis poſſible that it might be done by ſome particular men that were Libertines, & had no Religion; but that Miniſters themſelves should do it, is a fact whereof we have no example in Hiſtory. But on the contrary, we find all men to have punished the contempt offered to the Myſteries of their Religion in the moſt terrible manner that they could. 'Tis only the Popish teachers & the Emiſſaries, Bishops, Prieſts, and Friers of Rome, that are ſunk into this exceſs of impiety, and become guilty of this prodigious profanation, as to make people through force to worship and eat that, which they know in their hearts that they do not worship, but deſpiſe and abhor. And as it is only the Roman Clergy that is ſunk into this exceſs of wickedneſs; ſo it is but of late, and this may be ſaid to be the firſt time, that they have been given up to ſo horrid a profanation. They were wont alway's heretofore to murther thoſe whom they ſtiled Hereticks, and they counted it both honorable and meritorious to kill them. 'Tis but within theſe few years that they have altered the method of their procedure; and that they have caſt their pearls before thoſe whom they themſelves eſteem for ſwine, in order to make converts at the coſt of what is moſt ſacred and holy in their Religion. This Impiety muſt undoubtedly flow from a Darkneſs anſwerable to that of Egypt, which hindreth Rome from diſcerning and diſtinguishing between its own Myſteries, and thoſe of its Enemies. And by conſequence the laſt plague, which is that of the death of the firſt-born, muſt ſuddenly follow.

Now the death of the firſt-born with reſpect to Rome, will be the loſs which she will ſuſtain by the falling off of Kings and Princes, who are the firſt-born of the Earth. Rome will then loſe Kings, when they come to throw off her yoak. 'Tis ſaid Rev. chap. 17. v. 16. that Kings shall hate the whore, and eat her flesh. The Flesh of Babylon, is the vaſt riches of Rome, the Treaſures which she ſucks out of Kingdoms as a kind of Tribute, the Revenues and Benefices of her Clergy; which Kings shall ſeiſe into their own hands, and grow weary of being any longer Tributaries to her. All know that the King of France, is diſtinguished from all other Monarchs, by the Title of Eldeſt Son of the Church; and it is probable that he will not be the laſt in throwing off the yoak. And it belongs to the moſt Chriſtian King, to ſet ſuch an example, rather than to follow it.

Having ſaid that Rome shall perish, after the manner of Sodom and Egypt; I do further add, that she shall alſo perish after the manner of Babylon; and that this is one of the reaſons why ſhe is called by that name. When ſhe comes to ſee herſelf ſtript by Kings, she will endeavour to reduce them to her obedience, by the thunders of the Vatican, and by Papal Excommunications. But they upon the being thus treated, shall make war againſt her, to punish her inſolence. And shall ſo beſiege and shut her up, that she shall come to feel all the ſcourages of divine vengeance.

If it shall be objected, that this is contrary to what St. Iohn ſaith of Kings, namely, that upon the beholding the ſmoak of her burning, they shall mourn over her. I anſwer, that when Rome comes to be beſieged, fire from heaven will fall upon her, as it did upon Sodom: and that the Kings who had beſieged her, will lament and mourn, to find that the immediate hand of God should ravish them of ſo fine a prey, and ſo rich a ſpoil, as that would have been.

XXII. ILLUSTRATION. Of the binding of Satan for a thouſand Years; and of the Millenary Reign. REV. CHAP. 20.

I Do ingenuouſly confeſs, that I have been as much prejudiced againſt the modern Millenarians, as againſt the ancient. Tho there ſeemeth to me to be as great difference between the Ancient and the Modern, as between thoſe who carry a matter too far, and who obſerve no bounds; and thoſe who are extreamly moderate and ſober, and who uſe all the diſcretion and ſoftnings imaginable. But in truth▪ after that I had throughly examined the viſion of St. Iohn, and the juncture of time where the Holy Spirit placeth the Reign of a thouſand years, to wit between the deſtruction of Babylon and all the Enemies of the Church upon the one ſide, and the War of Gog and Magog, as a fruit of the looſing of Satan, after he had been impriſoned for a thouſand years, upon the other ſide. I muſt declare, that I find my ſelf conquered, and that I am forced to believe that the Church of God is to enjoy for ſome Ages an entire and uninterrupted peace here on the Earth. I am confirmed in this opinion, by a vaſt number of Propheſies, both of the Old and New Teſtament, which cannot be expounded without violence offered to them, and are, if I may ſo ſpeak, ſo many inexplicable riddles, unleſs the Church of God be to enjoy that peace in this world, of which thoſe promiſes give us aſſurance. And finding not the leaſt danger in embracing that opinion, I have cloſed with it without any further heſitation. For what danger can it be, to believe that the Church of God shall enjoy a thouſand years Tranquillity here on the Earth. I do ſee none, unleſs it be that the believing ſo will give offence to the Orthodox, who are of another mind, and who affirm that the Croſs is to be the Banner and Livery of the Church of God thro all Ages. But theſe very Gentlemen do acknowledg, that the Church had reſt and peace during the Reign of Conſtantine. And there are ſome who place the thouſand years here ſpoken of, under the Reign of that Emperor. And do underſtand by them the Tranquillity that the Church enjoyed from the converſion of Conſtantine, till the time that She became diſturbed and perſecuted by the Arrians. So that the Orthodox▪ Antimillenarians do confeſs, that the Church had at leaſt a twenty years calmneſs and ſerenity. Why then should they be offended, that others who are Orthodox, make the peace which the Church is to enjoy, to be of a greater length and duration? And they cannot but own, that the Croſs is not eſſential to the Church of God. It is an accident, without which the Church may very well ſubſiſt. God can as well ſanctify the Church in proſperity as in adverſity, in a calm as well as in a tempeſt. Iob was righteous and rich in good works, in the time of his affluence, as well as in the time of his miſery. And why may it not be ſo in reference to the Church of God? If the world be to laſt ſeven, or it may be eight thouſand years, what danger will there be, in allowing the Church of God, one thouſand years peace, for the ſix or ſeven thouſand that She is be in trouble and ſufferings?

But let us without prejudice, hearken unto what God ſaith to us upon this ſubject, both by the Miniſtry of St. Iohn, and that of the ancient Prophets. Lo, what St. Iohn tells us, Rev 20.

V. 1. I ſaw an Angel come down from Heaven, having the Key of the bottomleſs Pit, and a great Chain in his hand.

V. 2. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thouſand years.

V. 3. And caſt him into the bottomleſs Pit, and shut him up, and ſet a Seal upon him, that he should deceive the Nations no more, till the thouſand years should be fulfilled: and after that he muſt be looſed a little ſeaſon.

V. 4. And I ſaw Thrones, and they ſat upon them, and judgment was given unto them: and I ſaw the Souls of them that were beheaded for the Teſtimony of Ieſus, and for the Word of God, and which had not worshipped the Beaſt, neither his Image, neither had received his mark upon their Foreheads, or in their right hands; and they lived and reigned with Chriſt a thouſand years.

V. 5. But the reſt of the dead lived not again until the thouſand years were finished. This is the firſt Reſurrection.

V. 6. Bleſſed and holy is he that hath part in the firſt Reſurrection: on ſuch the ſecond death hath no power, but they shall be Prieſts of God, and of Chriſt, and shall reign with him a thouſand years.

V. 7. And when the thouſand years are expired, Satan shall be looſed out of his priſon.

V. 8. And shall go out to deceive the Nations, which are in the four Quarters of the Earth, Gog and Magog, &c.

The Church of Jeſus Chriſt hath a right to ſay as Iob did, I know that my Redeemer Liveth, and that he shall ſtand at the latter day upon the Earth, Chap. 19. v. 25. And that not only to raiſe and gather together my Bones, which are ſcattered about the Graves mouth, when he cometh from Heaven with his Glorious Angels, to judg the quick and the Dead, at the general Reſurrection: but alſo to deliver me from the miſery wherein I have been in this world, and to cauſe me to enjoy an entire peace after the deſtruction of all my Enemies▪ For Iob was as well a Type of the Church of Chriſt, as of Jeſus Chriſt himſelf, who is her adorable Head. This is that peace of the Church, which St. Iohn doth here repreſent, after that he had deſcribed her ſufferings. For he ſaw her Riſing after the ruin of Babylon, and injoying the gracious preſence of her Redeemer, after the impriſonment of Satan, and the converſion of the unbelieving and Idolatrous Nations.

If we will give credit to ſome Divines, this is the moſt obſcure paſſage in the Revelation; but this obſcurity does ariſe from themſelves, and from three prejudices wherewith they are poſſeſſed. (1.) That the world is not to laſt any long time, becauſe St. Peter ſays, that the end of all things is at hand, 1 Epiſt. chap. 4. v. 7. (2.) Thar the opinion of the Millenarians, who conceived that Jeſus Chriſt should come from Heaven down here upon the Earth, to converſe viſibly with his people, and to cauſe them enjoy all ſorts of pleaſures for a thouſand years, hath been condemned as a carnal opinion tending to ſenſuality. (3.) That the Croſs is to be the Livery of Chriſts Diſciples through all Ages; becauſe Jeſus Chriſt hath ſaid, if any man will come after me, let him take up his Croſs, Matth. 16. 24. and becauſe the Apoſtles have declared, that through many tribulations we muſt enter into the Kingdom of God, Acts 14. 22.

But we deceive our ſelves, if we do believe the World to be fo near its end; ſeeing before that the Jews are to be converted; the Kingdoms of the world are to be brought in to Jeſus Chriſt; Babylon is to be deſtroyed; and who knoweth how long time there is to be, between the deſtruction of Babylon, and the ruine of her King, and of her Religion; without reckoning what time there may be to run out from the end of the thouſand years Reign to the end of the War of Gog and Magog; and from thence to the conſummation of all Ages.

They have reaſon to diſclaim the opinion of the ancient Millenarians, as carnal and abſurd: But there is no cauſe of counting it a carnal opinion, to believe that the Church shall enjoy Tranquillity and Peace for a thouſand years, during which time she shall have no viſible Enemies, by whom to be oppreſſed, Antichriſt being totally deſtroyed, and all the Nations of the world enlightned with the knowledg of the Truth. In a word, to believe as is the common opinion now, that the thouſand years Reign shall be ſpiritual, and that it will conſiſt in this, that the number of true Chriſtians shall be greater than ever it hath been, their knowledg more large, their Aſſemblies more holy, their Love more ſtrong, their Zeal more ardent, and that there shall be a moſt perfect peace both inward and outward.

Neither hath Jeſus Chriſt, nor have his Apoſtles ſaid, that the Croſs and Tribulations shall be the Livery of Chriſtians, and the path to Paradiſe, to the end of the world; nor have they any where declared, that the Church is never to enjoy any long peace here on the Earth. For both St. Iohn and the Prophets, give us ground to hope for ſuch a calm and Tranquillity.

As for St. Iohn, it was not poſſible for him, to ſpeak of it in a more expreſs manner, than he hath here done. For after he had foretold the deſtruction of Babylon, of the Beaſt, and of the falſe Prophet, whoſe rage had wearied the Church with ſo many perſecutions, and for ſo many Ages; he doth now repreſent Satan's being caſt into priſon, that he might not deceive the Nations for the ſpace of a thouſand years. How can the Church be perſecuted, during this whole time, wherein Satan shall be bound, and the Nations no more deceived, the Papacy being either wholly abolished, or ſo weakned, that it cannot lift up its head. This peace of the Church is then a natural and an infallible▪ conſequence of Satan's being caſt into Priſon.

St. Iohn further added: I ſaws, ſay's he, the Souls of them that were beheaded for the witneſs of Ieſus, and which had not worshipped the Beaſt, and they reigned with Chriſt a thouſand years: this is the firſt Reſurrection. This Reign can be nothing, but a State of Tranquillity, and of a profound Peace of the Church; becauſe it is ſet in oppoſition to her ſtate of Bondage, Trouble, and Oppreſſion, during the cruel and bloody Reign of Antichriſt.

As to this firſt Reſurrection; it cannot be meant of that from the Grave of Sin, which is the Souls Converſion and Sanctification. For St. Iohn deſigns it by the Relative This, becauſe of its reference to what he had ſaid. Now he had not ſpoken one word of the Reſurrection from Sin; but had diſcourſed only of living and Reigning with Chriſt a thouſand years; and of Thrones that were given whereon to judg, i. e. to reign; which expreſſeth a flourishing condition of the Chriſtian Church, and that she is to have ſway and Authority over all the world for a thouſand years. But it can no way's agree to that Reſurrection, which conſiſteth in Sanctification.

Is it then to be thus, that the Martyrs are to be raiſed, and to live on the Earth a thouſand years with Jeſus Chriſt? It is certain, that this opinion containeth nothing that interferes either with Reaſon, or with Faith. For this being the only place of the Bible, wherein this particular Reſurrection of the Martyrs is ſpoken of, and that in all other places the general Reſurrection is mentioned; 'tis moſt ſafe, and moſt agreeable to the Analogy of Faith, as well as moſt conformable to the Stile of the Prophets, to underſtand by this Reſurrection, the deliverance of the Church from all her Enemies, and her State of peace and Tranquillity. For Afflictions being called a Death, Ezek. 37. 2, 3. Iſaiah 26. 14, 19. and 2 Cor. 1. 9, 10. by conſequence Deliverance from Afflictions, may be called both a Reſurrection, and a firſt Reſurrection, not only becauſe it goes before the general, but becauſe it is a pledg and a forerunner of it. They whom Babylon had condemned to death as Hereticks, were eſteemed by her Followers to be damned, and to undergo the ſecond Death. But when the Church shall come to be delivered from her Enemies, her Martyrs shall then be fully juſtified. And when she comes to Reign a thouſand years, her Martyrs shall then be acknowledged to be happy, and to be Reigning with Chriſt. Thus it is clear, that they shall be bleſſed who have part in this firſt Reſurrection. And herein the Martyrs will have a part, becauſe their Honor shall be eſtablished, and their Memory univerſally bleſſed.

But it may be ſaid, that this ſeems to import, that all who shall live in the Communion of the Chriſtian Church during the time of the 1000. years Reign, shall be ſaved, and that all they who have part in this firſt Reſurrection, shall be delivered from the power of the ſecond Death?

If one should believe ſo, it would be no Hereſie, nor can the will of God concerning this be known by any, nor how far he will extend the effuſion of his Grace. It may be that he will then pour out his Spirit upon all Flesh, and that all Chriſtians then shall be really and in truth, a willing People, in the beauties of Holineſs, a Holy Nation, and a Royal Prieſthood. And it would ſeem as if St. John favoured this opinion, in that he ſaith not meerly, bleſſed is he, but Bleſſed and Holy is he who hath part in the firſt Reſurrection. At the leaſt, we may truly ſay, that whereas hitherto Worldlings and Hypocrites have exceeded the number of ſincere Chriſtians; the thouſand years Reign will shew us the contrary, and that more than a third part of the ſeed of the word shall then fall into good and honeſt Hearts, and shall bring forth eighty and a hundred for one. Nor is there any thing carnal in this Millenarian opinion; but all doth become the magnificency of the Prophecies, and all is ſuteable to the wiſdom of God, and to the infinite riches of his Grace.

Nor is it St. Iohn alone, who hath promiſed this Reign of a thouſand years; but Daniel and Iſaiah have alſo promiſed it, tho' leſs clearly than this Apoſtle, as there was reaſon.

Daniel ſays in his ſecond Chap. v. 35, 44, 45. that the Image which appeared to the King of Babylon in his Dream, was broken in pieces by a little ſtone cut out of a Mountain, and that this little Stone cut out without a hand, became a great Mountain, and filled the whole Earth. This little Stone is the Chriſtian Church, the Kingdom of Jeſus Chriſt, which is to out-live the deſtruction and ruin of the Papal Roman Empire, repreſented by the Feet of the Image; and that after the ſubverſion of all Empires, which are contrary to this of the Son of God, it is to ſpread it ſelf throw all Nations. This is not yet fulfilled; but it muſt be before the laſt day. So that it is the ſame that St. Iohn meaneth by the firſt Reſurrection, and by Reigning with Ieſus Chriſt a thouſand years.

The ſame Daniel ſays in the ſeventh Chap. v. 27. that after the deſtruction of the Roman Empire, repreſented by the fourth Beaſt, that the Kingdom, and Dominion, and the greatneſs of the Kingdom under the whole Heaven, were given unto the people of the Saints of the moſt High, and that all Dominions shall ſerve and obey him. This cannot be after the general Reſurrection, becauſe then there will be no Dominions; nor hath it hitherto been accomplished; ſo that it muſt refer to the 1000 years, whereof St. Iohn doth here ſpeak.

But what can we deſire more plain, than that Propheſie of Iſaiah chap. 65. v. 17. &c. where God ſpeaketh in theſe Terms. Behold I create new Heavens and a new Earth, and the former shall not be remembred, nor come into mind. But be you glad and rejoice forever in that which I create. For behold I create Jeruſalem a rejoicing; and her people a joy. And the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an Infant of day's, nor an old man that hath not fulfilled his day's; for the Child shall die a hundred year old. And they shall build houſes, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not labour in vain, nor bring forth Children for trouble. For they are the ſeed of the bleſſed of the Lord, and their offſprings with them. And it shall come to paſs, that before they call, I will anſwer; and while they are yet ſpeaking, I will hear.

There are many things in this paſſage of Iſaiah, that there can be no room for in the life to come, yea not in an allegorical ſenſe. Nor have they been fulfilled from the time of the Prophet till our day's; ſo that they are to be accomplished after the firſt Reſurrection; i. e. after the deliverance of the Church from all her Enemies, and during the thouſand years in which she shall enjoy a perfect peace. We can give no ſenſe to theſe words, whereby to adjuſt them to the ſtate of the glorified. There will not be from thence an Infant of day's, nor an old man that hath not accomplished his day's. Shall it be in Heaven, that theſe words are to be fulfilled, the Child shall die an hundred years old? Or are the following words to receive their completion in the ſtate of Glory; They shall build houſes, and inhabite them; they shall plant vine yards, and eat the fruit of them. They shall not labour in vain, nor bring forth for trouble: for they are the bleſſed of the Lord, and their off ſpring with them. And it shall come to paſs, that before they call, I will anſwer. If we take theſe words in a literal ſenſe, as they may without any difficulty; it is then certain, that they are not hitherto accomplished, nor hath any thing like unto this been ever ſeen on the earth. Nor can we affix unto them ſuch a Myſtical ſenſe, whereby to shew that they have been fulfilled in a ſtate of grace from the eſtablishment of the Goſpel till this time, and much leſs can ſuch a ſenſe be proved in reference to a ſtate of Glory.

Nor can we avoid the faſtning the like Expoſition upon that other Propheſie of Iſaiah, chap. 11. v. 1, &c. And there shall come forth a rod out of the Stem of Jeſſe, and a branch shall grow out of his roots. And the Spirit of the Lord shall reſt upon him. In righteouſneſs shall he judg the poor, and reprove the meek with equity. He shall ſmite the Earth with the rod of his mouth, and with the breath of his lips shall be ſtay the wicked. The Wolf shall dwell with the Lamb, the Leopard shall lie down with the Kid, the Cow and the Bear shall feed together, and the Lion shall eat ſtraw like the Ox, and a little Child shall lead them. They shall not hurt nor deſtroy in all my holy mountain: for the Earth shall be full of the knowledg of the Lord, as the waters cover the Seas. I dare maintain againſt the warmeſt Antimillenarians, that this Propheſie is not yet fulfilled, and that it shall be accomplished on the Earth, after the deſtruction of Antichriſt. The fourth verſe does plainly guide to this ſenſe; he shall ſmite the Earth with the rod of his mouth, and with the breath of his lips shall he ſlay the wicked. And it evident, that St. Paul had theſe words of Iſaiah in his thoughts when he wrote the 2d. chap of the 2d. Ep. to the Theſſalonians. For after that he had deſcribed Antichriſt by his principal Characters, he adds, v. 8. the Lord shall deſtroy this wicked one by the breath of his mouth, and shall deſtroy him by the brightneſs of his coming. Of what coming of the Lord doth St. Paul ſpeak? It cannot be of the laſt. It muſt be a coming, that may accord what is ſaid by the Apoſtle, with what is predicted by Iſaiah. And whenſoever the Iews come to be brought home, and all Nations converted; it will then appear ſo clearly, that Ieſus Chriſt is come into the world, that if he should deſcend from heaven unto the Earth, we could not be more convinced. This coming of the Lord will be magnificent and glorious, foraſmuch as it will make the Church from that time forward to appear as an Army glorious in holineſs, and victorious over all her Enemies.

There are three things promiſed in this Oracle. The firſt is, a perfect union of the Iews with all Nations. This is promiſed under the Embleme of wild beaſts, dwelling and feeding peaceably with the Lamb and with the Ox. When was it, that this was ſeen? In the times of the Apoſtles, when the Iews and Gentiles were converted by. St. Peter and his fellow Apoſtles? I do affirm, that there was nothing then ſeen, ſave a ſmall pattern of the accomplishment of this prophecy. Nor was that the time of the converſion of the Iews, but rather of their rejection. And the peace which appeared then in the Church made up of Jews and Gentiles, was of too short a continuance, to expreſs all the Force and the whole extent of this Union, and of this harmony of agreement, which the Prophecy before us of Iſaiah, gives ground to hope for.

The 2d is, an abundance and large diffuſion of the knowledg of the true God. This is expreſly promiſed in theſe words; the whole Earth shall be full of the knowledg of the Lord, as the waters cover the Sea. From the time of the Apoſtles till our day's, there hath been nothing ſeen, that may anſwer the greatneſs of this promiſe. The darkneſs of Paganiſm prevailed in the Roman Empire, till Conſtantine. That of Arianiſm-followed ſoon after that of Heatheniſm. And that of Antichriſtianiſm hath reigned for above theſe twelve hundred years, and is not yet diſſipated. Not to ſpeak of the darkneſs of Mahometaniſm, which hath ſpread it ſelf very far. But what? Is this plentiful effuſion of the Knowledg of God, deſigned only for the Roman Empire? Is not all the Earth the Lords? Are not all Nations to have their share in it? This great Event will come to be ſeen, during the time of the Millennian Reign.

The third is a great Innocency and a great Harmleſneſs. This is promiſed in theſe words, They shall not hurt nor deſtroy in all my Holy Mountain; And a little Child shall lead both Jews and Gentils, expreſſed here by the Wolf and the Lamb, the Leopard and the Kid, the Cow and the Bear, the Lion and the Ox. When was there ever that Innocence and Harmleſneſs ſeen among people, that there needed only an Infant to conduct them? Nor can one without being ſtrangely prepoſſeſſed, confine it to the time of the Apoſtles; ſeeing it is but to take a view of thoſe times, and we shall find them filled with Traytors, Apoſtates, and profligate perſons, as all Ages have been ſince. So that the fulfilling of this Propheſie is to be expected under the thouſand years Reign. When Chriſtians shall be univerſally regenerated, delivered from thoſe paſſions that cauſe diviſions, and redeemed from the vices that diſturb Societies. Not becauſe there will not be then any wicked perſon, nor by reaſon that there will not be any vice; for that is not to be hop'd for but in a State of Glory; but becauſe good men and the fear of God, shall have the ſame advantage during that happy Reign, that vice and wicked men have had hitherto, over Religion, and over thoſe that have been vertuous. The more I think upon theſe words, a little Inſant shall lead them, I grow the more into a perſuaſion, that there shall then be no Tyrants, to govern people with a Scepter of Iron, by the falſe and villanous Maxim's, either of a Heathenish Policy, as that of Tiberius; or of a Divelish, as that of the Pope; but by the lively and pure Meaſures of the Word of God. For God will then abundantly pour out his Spirit upon Young, and upon Old; upon Children, and upon Fathers; upon Maſters, and upon Servants, according to the Propheſie of Ioel, chap. 2. v. 28, 29. And all the people of the Meſſiah shall be then a willing people, according to the promiſe of the Prophet David, Pſal. 110. v. 3. Finally, it is not more evident, that the calling of the Gentiles is promiſed by the Prophets, than it is certain that the ſame Prophets have promiſed to the Chriſtian Church, a plentiful Knowledg, a great Holineſs, a profound Peace, and a long proſperity. Theſe two Articles go generally together in the ancient Propheſies. And both the one and the other of them, is in the New Teſtament called a Myſtery and a Secret. That of the Converſion of the Gentiles is uſually ſo ſtiled in the writings of Saint Paul: and that of the pure and quiet State of the Chriſtian Church, is called ſo by St. Iohn, Rev. chap. 10. v. 7. where it is promiſed, that in the dayes of the voice of the ſeventh Angel, when he shall begin to ſound, the Myſtery of God shall be finished, as he had declared so his Servants the Prophets. What Myſtery? The Antimillenarians underſtand that whereof St. Paul ſpeaks 1 Cor. 15. 51. behold I shew you a Myſtery, we shall not all ſleep, but we shall all be changad. But this Notion is only an effect of their prejudice, foraſmuch as St. John doth ſo characteriſe the Myſtery which he ſpeaketh of, that it can no way's be the ſame with that whereof St. Paul ſpeaks. For whereas St. Iohn ſaith, that it is a Myſtery, which God had declared unto his Servants the Prophets; there was not one of the Prophets that hath a word of the Change that shall be made in the Bodies of the living at the laſt day. But all the Prophets have promiſed, that the Chriſtian Church shall come to be rich in knowledg and holineſs, and to enjoy a grand peace on the Earth.

Seeing therefore that theſe two Articles have uſually accompanied one another in the ancient Propheſies; and that they are called Myſteries by the holy Apoſtles; we are not to marvel that one and the ſame accident hath befallen them both. And that ſeeing the Vocation of the Gentiles being a Myſtery, was a thing which the Apoſtles themſelves could not comprehend, even after the deſcent of the Holy Ghoſt; that therefore the State of Purity, Peace, and Proſperity, which is promiſed to the Chriſtian Church, should be a matter now ſo incomprehenſible to the moſt enlightned and learnedſt Divines. And as there were extraordinary Revelations vouchſav'd to the Apoſtles, to bring them to like and approve the Myſtery of the calling of the Gentiles; ſo it is to be hop'd that God will make uſe of ſome extraordinary revolution, to cauſe his ſervants that are moſt prepoſſeſſed with prejudice, to relish the Myſtery of the Churches Temporal felicity. And this Revolution will doubtleſs be the downfall of Babylon, the deſtruction of Mahumetaniſm, and the converſion of the Jews; which as they make a part of this Myſtery, ſo they are a forerunner of, and an entrance into, this Reign of the thouſand years.

It is much at one, whether we are to take theſe thouſand years indefinitely, for a very long time, without determining how long; tho it be a received Maxim, that Times of a broken number are to be taken indefinitely, and thoſe of an Entire number are to be taken definitely. The thouſand years is an entire Number, and that of a thouſand two hundred and ſixty day's is a broken number; ſo that whereas this laſt ſeems to be indefinite, the former would ſeem to be definite. But whether we take the thouſand years, as ſignifying more, or as ſignifying leſs; both the one, and the other, may be concluded from the quality of the number. But I had rather chuſe to ſay, that the 1000 years do plainly ſignify a great deal more time, than a man according to the ordinary courſe of Nature, can live, and more than the Patriarchs lived before the Law, yea more than Methuſelah, who tho he lived longeſt of any that were before the Flood, yet he reached not to a thouſand years.

XXIII. ILLUSTRATION. Of the Marriage of the Lamb. REV. CHAP. XIX. v. 7, &c.

AS there are three Reſurrections ſpoken of in the Scripture (1) That wrought by the Goſpel, Eph. 3. 14. (2) That which is to be at the end of the world; and (3) that which shall be the recalling of the Jews, Rom. 11. 15. So there are three Marriages of the Church to Jeſus Chriſt. The firſt cauſed by the Goſpel, 1 Cor. 11. 2. I have eſpouſed you to one huſband, that I may preſent you as a chaſte virgin to Chriſt. The third, which is to be ſolemniſed at the End of the world. The ſecond, which shall be celebrated, when the Iews come to be reunited with the Gentiles, and when Ieſus Chriſt shall Reign after an eminent manner upon the Earth for a thouſand years.

'Tis this ſecond Marriage which is ſpoken of here in the 19. chap. Which Chapter may be called an Epithalamium or a Wedding Song, becauſe St. Iohn ſay's, that he heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, ſaying, Alleluja; for the Lord God omnipotent Reigneth. Let us be glad & rejoice, & give honor to him; for the Marriage of the Lamb is come, & his Wife hath made her ſelf ready; & to her was granted that they should be arayed in fine linnen, which is the Righteouſneſs of the Saints.

The Spouſe of this Marriage, is the Chriſtian Church, being filled up with the fulneſs of Iews and Gentiles. The Iews refuſed to come to the Marriage of the Son of God, Matth. 22. 2. &c. but they are here repreſented coming with joy. And that is doubtleſs the reaſon, why the Term Allelujah is four times uſed in this chapter, as a Term familiar unto the Iews, and ordinarily uſed by them in their Synagogues.

This Marriage is ſtiled a Supper: bleſſed are they who are called unto the Marriage Supper of the Lamb, v. 9. Becauſe it is to be celebrated, in the evening of the worlds duration. The Marriage to which the Iews were firſt invited by their Lord, is called a Dinner, Matth. chap. 22. v. 4. but here at this ſecond Marriage; they are called to a Supper, as being the laſt Invitation.

The Iews rejected the firſt Invitation, becauſe Chriſt left the Roman Empire in the ſtate he found it; whereas the Iews had ſtrongly hop'd that the Meſſiah would have delivered them from its domination. And now the ſame Roman Empire become Papal, doth as much and more keep them off from Chriſtianity, becauſe they cannot imagine that Idolaters can be the people of the Meſſiah; and they have reaſon for it. But when the Papal Empire, shall come to be deſtroyed, as it aſſuredly shall upon the Effuſion of the Vials, and when the Beaſt and the Falſe Prophet shall be caſt into the bottomleſs pit; in a word, when the Papacy shall be abolished with all its Idols; then the Iews will be no longer deaf to Gods call, but will come to the Supper of the Marriage of the Lamb, shall unite with Chriſtians to worship together the God of Abraham, and the Father of our Lord Jeſus Chriſt.

The Church of Rome boaſteth herſelf to be the Church of God, but her vanity therein doth appear after ſuch a manner, that she might blush, if she were capable; being ſo vaſtly different from the Church which Jeſus Chriſt acknowledgeth for his Spouſe, and which is called here the Spouſe of the Lamb. There is as great a difference between the Church of Rome and the Church of Ieſus Chriſt, as there is between Babylon and Jeruſalem, between a Harlot and the Spouſe of the Lamb. She diſcovereth herſelf by her gaud'ries and coſtly habit's, which ſerve for nothing but to gratify the ſight and pleaſe the ſenſes. The Church of Chriſt manifeſteth her ſelf by another kind of Dreſs, which is nothing but Righteouſneſs and holineſs. For to her was granted, that she should be arayed, not in purpl' and ſcarlet, as Babylon, but in fine linnen, which is the Righteouſneſs of the Saints.

XXIV. ILLUSTRATION. Of the holy Jeruſalem. REV. CHAP. 21. v. 10.

ALL Interpreters do agree that this Ieruſalem, deſcribed Chap. 21, is the Church of God; but they differ in this, that ſome do believe it to be the Church of God glorified in Heaven, whereas others do take it to be the Church Militant on Earth, but victorious over all her Enemies, and enjoying an univerſal peace during the 1000 years, which have been ſpoken of.

This laſt opinion is the trueſt. (1) Becauſe the Angel entreth upon this deſcription of the Church of God, as he had entred upon the deſcription of Babylon, chap. 17. 'Tis there ſaid v. 1. One of the ſeven Angels, which had the ſeven Vials, talked with me ſaying; I will shew thee the whore and her judgment. The ſame is ſaid here, One of the ſeven Angels, which had the ſeven Vials, talked with me, ſaying, come hither, and I will shew thee the Bride, the Lambs Wife. After the ſame manner that the glory of Babylon is repreſented there, is the glory of the Church of God deſcribed here; but ſuch as she shall have afier the deſtruction of her Enemy. 'Tis in the proſpect and hope of this, that the Church do's rejoice, Mica 7, 8. &c. Rejoice not againſt me, O mine Enemy; tho I be fallen, I shall ariſe; tho I ſit in darkneſs, the Lord shall be a light unto me. I will bear the indignation of the Lord, becauſe I have ſinned againſt him, until he plead my cauſe; then she that is my Enemy, shall be covered with shame, and mine eyes shall behold her troden down as the mire of the ſtreets.

(2) The Church of God is here called the great City, a Title which had been given to Babylon, in the 16, 17, and 18, Chapters. Becauſe the whole Earth went after Babylon, while the Church of God did hardly appear, being brought into a narrow compaſs, and to a ſmall number: but now Babylon hath abandon'd the field, and appeareth no more; and now the Jews are brought again in, and the fulneſs of the Gentiles is entred into the Tents of Jeruſalem, which being forced to ſtretch out her curtains by reaſon of the converſion of all nations, is therefore called that great City. This is exactly the little Stone in the Propheſie of Daniel, which was to become a great Mountain. And this Prophecy is to be fulfilled on the Earth before the day of judgment.

(3) 'Tis ſaid in the 24th verſe, that the Nations of them which are ſaved, shall walk in the light of it, and the Kings of the Earth do bring their glory and their honor into it. Which can no way's be applied to the Church triumphant in heaven; but agrees unto her as she is victorious on the Earth over the fury of the Beaſt, and as she is in the enjoyment of her Millennian tranquillity. It will be then, that the Prophecy of Iſaiah will be fulfilled, chap. 49. v. 22, 23. Behold I will lift up mine hand to the Gentiles, and ſet up my ſtandard to the people; And they shall bring thy Sons in their arms, and thy Daughters shall be carried upon their shoulders. And Kings shall be thy nurſing fathers, and their Queens thy nurſing Mothers; they shall bow down to thee with their face toward the Earth, and lick up the duſt of thy feet.

Moreover, the Church of God, as she shall be glorified in heaven, having been deſcribed in the beginning of the Chapter, as well as the frightful ſtate of the damned is in the 8th verſe, it is evident that in the 9. verſe and forward, the Angel deſcribeth a glory of the Church different from that of heaven, which can be no other ſave that of the Reign of the 1000 years.

Nor is there any doubt, but that this Ieruſalem which St. John deſcribes, is the very ſame with that whereof the Prophet Ezekiel hath given a deſcription together with that of the Temple, and that there are very many things in that deſcription, which cannot be perfectly underſtood, till after the converſion of the Iews.