Works, Exposition 15 – Half title 7

Works · Exposition 15 – Half title 7

p. 581foreign REMAINES On some Passages in the APOCALYPSE.

CHAP. I.

General Considerations concerning the Order and Connexion of the Apocalyptical Visions.In a Letter to Mr. Wood of Lenton in Lincolnshire, by way of Answer to his.

I.

THE Apocalypse considered only according to the naked Letter, as if it were a History and no Prophecy, hath marks and signs sufficient inserted by the Holy Spirit, whereby the Order, Synchronism and Sequele of all the Visions therein contained may be found out and demonstrated, without supposal of any Interpretation whatsoever.

II.

This Order and Synchronism thus found and demonstrated (as it were) by argumenta intrinseca, is the first thing to be done, and forelaid as a Foundation, Ground, and only safe Rule of Interpretation; and not Interpretation to be made the Ground and Rule of it.

III.

If the Order, Method and Connexion of the Visions be framed and grounded upon supposed Interpretation; then must all Proofs out of that Book needs be founded upon begged principles and humane conjectures: But on the contrary, if the Order be first fixed and setled out of the indubitate Characters of the letter of the Text, and afterward the Interpretation guided, framed and directed by that Order; then will the variety of Expositions be drawn into a very narrow compass, and Proofs taken from this Book be evident and infallible, and able to convince the Gain-sayers.

IV.

This is that Method which I endeavoured to represent in my Scheme, and demonstrate in the Tractate annexed. In which therefore you shall find all Interpretation set apart and (as it were) disclaimed, and all the Reasons founded upon the bare letter of the Text, taking no notice at all of any Event or Interpretation whatsoever, but leaving all at full liberty: only reserved, that the Order and Synchronism which I represent out of the Text be no way violated thereby; and so let the Interpretation be what it may be.

V.

I dare not be confident that this Order and Series, which I have deduced and represented, is in no part thereof faulty and swerving: howsoever for the main I am well perswaded, and think that if not this, yet something like it, ought to be thought on. But he that shall espy the errors of mine, I desire him to shew me them by such Arguments only as my self make my grounds, namely, from the Characters which the letter of the Text affordeth, and not from Interpretation; because Interpretation (as I said) is to be fitted unto the Order, and not the Order to follow it.

VI.

But for example sake, yield me a-while that this which I have exhibited is indeed the true Representation of the Order and Connexion of the Apocalyptical Visions: See then how admirable the use thereof will be for Interpretation. For if we can once p. 582be assured of the meaning of some one principal Vision, how evident then and ruled will the way be from it to find and discover the rest? Will it not be like a Mariner's Card to guide our way in this mystical Sea? For example, Are we assured what the Prophecy of the Whore of Babylon means? (For here, here, I say, we must first pitch;Apoc. 17. 18.Rev 17:18 and therefore (mark it) the Angel himself of purpose expounds this Vision only of all the Visions this Book or Scheme representeth:) Do we know then what this meaneth? If we do, then behold the Scheme, and see there what will follow; viz.

1. That all the Visions contemporating with Babylon's times must be expounded of such things only as belong to the times of Babylon's whoring.

2. All Visions preceding must be interpreted of things foregoing it.

3. All Visions following, of things to be after it, &c. Verbum intelligenti sat est. What a number of ambiguities, uncertainties, and varieties of interpretation will this cut off and strike dead at a blow? It would be as fetters and cords to hold in, yea, as a ginn to intangle, our desultorious and shifting Interpreters, especially our Adversaries, who do súsque déque miscere omnia.

The Consideration of these things will make the Apocalypse to appear for the frame and quality thereof the admirablest Prophecy in Scripture: And as much as the divine Revelation of Spiritual Truths in the New Testament surpasses the Old for evidence and clearness; so the Prophetical part of the New for the fabrick and sureness of the grounds for Interpretation exceeds all the Prophecies of the Old.

CHAP. II.

Particular Considerations for the understanding of the**See the Scheme at pag. 431. Scheme, &c.

I.

OMitting the Vision of The seven Churches, which is not generally granted to be a Prophecy: The whole Prophetical part of the Apocalypse following consists of Two main Prophecies; both of them beginning their race at the same Epocha or Terminus à quo of time, and concluding together likewise at the same Goal or Terminus ad quem; that is, they begin ab iisdem carceribus, (as we speak) and run ad candem metam. The first of these is Prophetia Sigillorum, The Prophecy of the Seals, reaching from the 4. Chap. until almost the end of the 10. which is represented in the upper-half of the Scheme. The second is Prophetia Libri, The Book-Prophecy, beginning at the 8. verse of the 10. Chap. and reaching to the end of the Book; which is represented in the lower or under-half of the Scheme. So that the Book of The Revelation might fitly have been divided into two Tomes, and the second Tome to have begun at the 8. verse of the 10. Chap. at these words, And the voice which I heard from Heaven (namely chap. 4. 1.) spake unto me again, (i. e. begun anew) and said, Take the Book—And I took the Book—And he said unto me, Thou must prophesie again (that is, begin a new Prophecy ab ovo.) Consider it.

Certainly such a division would be most easie for interpretation, if also every several Vision in each Tome was cast into a several Chapter or Section. And it cannot be denied but the division of Chapters, especially in the New Testament, being but of humane institution, is sometimes so ill ordered, that it doth much prejudice the Reader in understanding the meaning of the Holy Ghost.

II.

That the Times of the Inner Court begin with the Beginning of the Seals.

Now if this Second or Book-Prophecy do begin ab ovo, from the same Beginning of time whence the Seals began, (and without doubt the Seals begin at the Beginning of the Apocalyptical time) and runs over anew those times which the Seals before traced, till it concludes with them; will not then this reasoning be very reasonable? viz. If the whole Prophecy of the **foreign.Book comprehends the whole time of the Prophecy of the Seals, then the Beginning of the Prophecy of the Book begins at the Beginning of the Times of the Seals. But the Beginning of the Book-Prophecy, in the Text, is The surveying of p. 583the two Courts of the Temple; the first Court measured, the second uncapable of measure: One of these two then must begin at the Beginning where the Seals began. But the Second Court cannot; for it synchroniseth with the Times of the Beast; Ergo the Former must: that is, The Inward Court, (within which the Temple it self stood) being capable of the Divine measure, must note some condition of things and times which forewent and preceded the Rising of the Beast and the Treading down of the Second and Outward Court by the Gentiles. And is there not as much need and use of a measure to distinguish of the different States of the Visible Church in the diverse Times and Ages thereof, as of the differing Members of one and the same time? Consider it. And this granted will open a door for discovery of far more admirable matter than doth the confounding of both Courts into one Time. I confess I was once wonderfully pleased with that Opinion, and Forbes his pretty exposition thereof gave me much contentment: But now at length the Law of Synchronistical necessity hath beat me fromit, and shewed me (as I think) a far more evident, unforced and useful Exposition. As for the state of the true Church in the times of Apostasie, we have three Prophecies:

1. The Woman in the wilderness.

2. The two Witnesses in mourning.

3. The Virgin-company of the Sealed ones.

And therefore that of the measured Court may be spared for another use.

Aliter.

If any part of the Book-prophecy begin at the Beginning of Apocalyptical time, where the Seals began: then certainly the First entrance thereinto (viz. the measuring of the Inward or Temple-Court) should have a share in this priviledge of Firstship. But that some of the sequent Visions of this Second Prophecy do begin at the Beginning of Apocalyptical Time, it is evident; namely (of the Second Vision hereof, Chap. 12.) The Twelve-starry crowned Woman crying in travail, and but then a bringing forth; and the red Seven-headed Dragon watching to devour her Child as soon as it was born. Was not this at the Beginning thereof? Ergò, ut suprá.

III.

The Connexion of the Beginning of the Times of the Beast with the Beginning of the Seventh or Trumpet-Seal, from the then Sealing of the 144000, chap 7. and the Connexion of the End of the Times of the Beast with the End of the Sixth Trumpet, from the then Finishing of the 1260 days of the Contemporary Prophecy of the Witnesses, chap. 11. These, I say, concern me near, and are the two Hindges whereby the Book-prophecy is hung (as it were a door) upon the Prophecy of the Seals, without which there would be no ground in the Text to connect them. If these therefore be wrung from me, the whole Scheme is dissolved and broken, and (that which is worse) cannot again be restored.

The latter Connexion or Hindge I think you grant me, unless your Tenet of the Vials do any way impeach it. Howsoever you deny not the Finishing of the 42 moneths potestas agendi at the expiring of the Sixth Trumpet, and by consequent you yield according to express Text that the Beast must be well forward in his Downfall and Ruine by that time. The ground of the difference between us is, That I would have the Vials to comprehend all the degrees of the Beast's Ruine, and therefore inevitably begin them before the Seventh Trumpet; You would have the Vials to be but some of the degrees of the Beast's downfall, and therefore have liberty to begin them after the Seventh Trumpet hath founded.

But for the First Hindge of Connexion by the Sealing of the 144000, chap. 7. you seem to make most scruple; where nevertheless I observe that you grant the thing I seek for [viz. That the Times of the Beast begin with the Beginning of the Trumpet-Seal.] But you question my Ground and Character. But unless this be the Character and so intended, there will be none found at all: Which I desire you to consider together with my Grounds, as followeth in brief.

The Synchronisme of the Beginning of the Times of the Beast with the Beginning of the Seventh Seal or Seal of Trumpets.

The Sealing of the 144000 follows immediately upon the Sixth Seal, and therefore begins with and is coincident with the Seventh; because the Seals follow one another p. 584without interruption of time. But the 144000 Sealed ones are one of the Beast's contemporaries, chap. 14. Therefore the Beast also and all under his times must contemporate with the Seventh Seal.

That the Sealing of the 144000 succeeds upon the expiring of the Sixth Seal; 1. The Transition shews,**Chap. 7. 1. foreign, After these things I saw: which I never find used but when that which follows in the Narration, follows also in order of time. 2. No other reason can be given why otherwise the Course of the Seals should be so interrupted and disturbed by an interlaced Vision, and in that place rather than any other. For if this Vision concern all the Seven Seals, why was it not deferred till they were finished, as is the usual method elsewhere? If it concerned only Six Seals, it were something; but the Turba palmifera (the Palm-bearing multitude, chap. 7. 9.) shews it is extended to the End of the Trumpets, &c. Lastly, What need had there been for this Vision to have been at all mentioned among the Seals, were it not intended for a Character of Connexion of the two Prophecies, not else possible to be connected, but left in a wandring uncertainty?

IV.

Whether the Dragon with Seven heads and the Dragon simply mentioned in Chap. 12. be the same.

The Seven-headed Dragon in the 3. ver. and the Dragon simply mentioned in the 4. v. are both one: for the words run thus, v. 3. And there appeared a great red Dragon having seven heads and ten horns.—v. 4. And his tail drew the third part of the stars—And the Dragon stood before the Woman which was ready to be delivered, &c.

The same event succeeds upon the Battel of Michael with the Dragon simply so called, which follows upon the attempt of the Seven-headed Dragon to devour the Woman's Child; to wit, The flight of the Woman into the Wilderness, v. 6, & 14.

What if the one (the Seven-headed,) be Satan in concreto, as he possessed the Seven-headed Empire, as it were the Soul of that bloudy Body; and the other which fights with Michael, the same Satan still, but in abstracto? The first, Satan visible, persecuting the Church; the second, Satan invisible, fighting with the invisible Michael; and yet the time of both the same, and so the same event consequent to both?

Another Probleme concerning Michael.

If this Michael in the Revelation be the same with that in Daniel, who should it then be? If Christ be this Michael, why then saith Christ, Dan. 10. 13. Michael one of the chief Princes came to help me? and v. 21. None holdeth with me in these things but Michael your Prince? For that it is Christ which here speaks, will appear by comparing his description in the 5, and 6. verses of the Chap. with Revel. 1. 13. Compare also Dan. 12. 6, & 7. with Rev. 10. ab initio ad v. 7.

Napier would have Michael to be the Holy Ghost; which if it be admitted, then those chief Princes, whereof Michael is said to be one, will be the Persons of the Trinity. May this stand? or will it help the conceit of the ancient Chiliasts for Regnum Spiritûs? But Napier thought not of any such matter.

V.

Of the Sealing of the 144000 mentioned in Ch. 7.

The Sealing of 144000,In answer to a letter from the same Friend. Chap. 7. after the sixth Seal was opened, seems not to be Narratio de praeterito, but Cautio de futuro; not a Narration of what had passed under the 6 Seals, but a Caution against a danger to come under the Seventh. For the Seventh Seal coming then to be opened, and being a Seal of destructions; lest the Servants of God might utterly be extinguished in those calamitous ruines and horrible mutations by the Seven Trumpets, they are in this manner secured by the Seal of providence and protection. 'Tis true, the Servants of God were in being before this Time; but not sealed with this Seal of protection until those calamities fell upon the world from which they were to be protected. So Ezek. 9. The faithful Israelites there and then sealed and marked in their foreheads, were in Ierusalem before that time of their marking; but not sealed and marked, but when destruction and (as it is there called) the slaughter-weapon came upon the Land, from which the sealing was to secure them. Read the Chapter, where in ver. 6. the words, are, Slay utterly old and young,—but come p. 585not near any upon whom is the mark. Iust so here, Chap. 7. v. 3. Hurt not the earth, neither the sea, nor the trees, till we have sealed the Servants of God in their foreheads.

The words which begin the 7. Chap. confirm this order, foreign, After these things I saw: which manner of Transition I observe never to be used but when that which follows it is in time after that which went before. After the Vision of the present state of the Seven Churches, the Seals are for the future, Chap. 4. v. 1. After the six Seals, the 144000, Chap. 7. v. 1. After the 144000, the Turba Palmifera, v. 9. After Babylon's riding the Beast, Babylon's ruine, Chap. 18. v. 1. After Babylon's ruine, the Lamb's wedding, Chap. 19. v. 1. By this observation may be understood that foreign, Chap. 15. v. 5. For there ends the General description of the Seven Vials: after whose performance the Temple of the Tabernacle of the Testimony was opened. That which follows in the remainder of that Chapter and the next, is not a continuance, but a return to a Particular description of every Angel's performance, which before was named but in general.

VI.

That the powring out of the Seven Vials begins before the seventh Trumpet.

The Seven Vials appear by the**Chap. 15. & Chap. 16. Text to be the seven degrees of the ruine of the Beast… therefore they must begin when the Beast begins to fall. Now the Beast is to be very far spent, yea even desperately gone to ruine, before the seventh Angel soundeth: see Chap. 11. 7. usque ad 15. For the Witnesses by that time shall finish their Sack-cloth-Testimony, and consequently the Beast's potestas agendi expire; because his time and that of the Witnesses is the same.

More particularly: Before the Seventh Angel soundeth, the slain Witnesses revive and stand upon their feet; the party of the Beast is terrified with it: presently the Witnesses are exalted on high. A great Earthquake shakes the Beast's dominion, so that the foreign of the City (perhaps the Deanrie or Decarchie of Rome) falleth thereby. A slaughter is made, and the whole remnant affrighted. By this time, and not till now, the sixth Trumpet expireth, and the Seventh Angel soundeth, v. 14, and 15. This made me place all the Vials save the last within the time of the sixth Trumpet: But the seventh and last Vial I make coincident with the seventh Tr…mpet, as you may see in the Scheme. For the finishing Vial must needs belong to the finishing Trumpet. As for the rest, five of them at least must be poured out before the Beast can be in that desperate case before described: For his Kingdom was not**Chap. 16. 10. full of darkness, until the fifth Vial was poured out.

For the placing of the Vials all within the seventh Tr…mpet, there can be no Argument drawn from the letter of the Text. The only reason which might seem to perswade it is a supposed conveniency of proportion, That as the seventh Seal contains seven Trumpets, so should the seventh Trumpet contain seven Vials. But it should be considered that the Vision of the Vials is a part of the Book-prophecy, and not of the Prophecy of the Seals: Which two Prophecies are always distinctly carried; so that in the Book-prophecy there is no relation expressed to the Seals, save only for connexion-sake in the first Vision, Chap. 11. which the Holy Ghost for that purpose throws like a Weaver's shuttle quite through the warp of the Seals: and therefore in the Scheme I express it throughout in red ink, that it might be distinctly discerned. But after this knitting and joynting them once by the sixth Trumpet's finishing, and the seventh's sounding, there is no relation expressed afterward. So likewise in the Prophecy of the Seals, that of the Book is but once referred to, viz. by the 144000 sealed ones and their consequent in the 7. Chap. and that also of purpose to shew the connexion of that Vision of the Book with the joynt which begins the seven Trumpets.

If the seventh Trumpet must needs contain Sevens, it should be rather the seven Thunders which we read to have roared after the sixth Trumpet was expired, Chap. 10. But these were not to be written, nor like to be known till they be heard.

I. M.

p. 586CHAP. III.

Mr. Mede's Defence of his own, and Answer to certain Objections of a Friend.In answer to Mr. Wood's letter of April 29. 1624.

I.

An observable Agreement between the Vials and Trumpets.

FOR the extending the**What's meant by Sun, Moon and Stars, Heaven and Earth and Sea, &c. see in the Author's Comment upon Apocal. 16. where is mention of the Vials, and Chap. 8. where is mention of the Trumpets. See also Chap. 6, V. 12, 13, &c.Rev 16 Physical Analogie observed in the Vials to a sutable exposition in the Trumpets, it follows necessarily. And for mine own part, I had first observed it in the Trumpets; and observing the Event in Story to be answerable there, I transferred the like unto the Vials afterward. For I supposed the Trumpets to import the seven-sold Ruine of the Roman State, as the Vials did the Ruine of the Antichristian Beast which arose out of the Imperial dissolution. That as the Antichristian Beast is an Image of the Caesarean Empire, in the fashion of its power and Regiment: so should also the Ruine thereof in the Vials carry a semblance of the Ruine of that other in the Trumpets; that it might be a true Image not only of the Empire standing when it stands, but of it falling when it was dissolving. And this I took to be the true cause of such agreement between the Vials and Trumpets.

II.

Of the Inner Court which Iohn was bid to measure, and its Order and Connexion with the other Prophecies: and That the Times of the Inner and Outer Courts are not coincident.

For the fetching of the Prophecy of the Inner Court as high as the Beginning of the Seals, my Argument was not, Some part of the Book-prophecy beginneth there, Ergo, this or that doth. In this largeness I confess it were Sophistical indeed. But I reasoned thus; Some part of the Book-prophecy beginneth there, Ergo, the First doth: yet I grant it follows not by Apodictical necessity, but it may perswade morally as a probability. For why should not the Holy Ghost, beginning a new Prophecy, be deemed to begin first with that Vision thereof which fetcheth his beginning highest? Which will be the more perswasible if you consider, that this is one of the most methodical Books in Scripture. But if the Beginning of the Inner Court be coincident, and no higher than that of the Outward Court, it must then follow even by that little you yield me, That the Vision of the twelfth Chapter fetches his Beginning higher than it. For the Woman's Child-bearing, her Travail, her Delivery, with the Seven-headed Dragon's Attempt and the Battel of Michael, you grant, and the Text evinceth, to be elder and before the Woman's abode in the Wilderness: But the Woman's abode in the Wilderness, the XLII months of the Beast, and the XLII months of the Outer Court begin altogether and at the same time: Therefore that which is elder to any one of them, is elder to every one of them. Why therefore should not the Book-prophecy have begun rather with this of the eldest beginning, unless that that wherewith it begun did fetch its Beginning as high as it?

All this notwithstanding I confess ingenuously, that your exceptions do so far weaken my Argument, that it appears not to be of so sufficient strength as may force assent. But that which is enough to stagger a man in his own Tenet, is not alone sufficient to cause him to embrace the contrary; unless the Arguments shewn for that part do appear of more force and probability than himself grounded upon. Otherwise a man may reply as he is Terence did to the Lawyers, Probè fecistis, multò sum incertior quàm dudum. Besides, a Probability stands in place of a Demonstration, till a greater Probability can be brought to shoulder it out. Let me therefore acquaint you a little what scruples arise in me when I consider your Argument for the contrary.

You say, S. Iohn surveyed both the Courts together. For the measuring of the one, and leaving the other unmeasured, were at one time: Ergo, the things signified by them both fall also under one time.

Resp. 1. Here I consider first, when a Representation is made not by Motion or Action, but by a standing Type or Picture, (such as is the Fabrick of the Temple) though the parts may be viewed all at one time, yet may the thing signified by them be of differing times: for in this case Order of place useth to signifie succession of time. p. 587For example, The Scheme I sent you may be comprehended at one view; and yet the parts according to their order of place do represent priority and posteriority of times. The Monarchical Image in Daniel was not by piece-meal, but all at once, presented to Nebuchadnezzar's view; and yet the four metalled parts thereof were Types of four (not coincident, but) successive Kingdoms.Chap. 17. So the seven Heads of the Whore-ridden Beast in this Prophecy, though seen at once, signified nevertheless Things not at once, but some past,Verse 10. some present, some to come; five Kings fallen, the sixth present, and seventh to come.

In the Temple it self, the First Tabernacle, or Holy Place, was a Type of the Oeconomy of Redemption in the Church Militant; and the Second Tabernacle, or the Holy of Holies, of the Church Triumphant in the Heavens. So S. Paul to the Hebrews makes the first Tabernacle the Type of the Body of Christ, wherein being incarnate he suffered here below, and through which as through a First Tabernacle he entred within the Veil, the Holiest Heavens, there to make intercession for us. Was there not here a priority and posteriority of times? Why may not then the two Courts of the Temple be Types also of successive times, though S. Iohn viewed them at one time?

Indeed where the Representation consists in Motion and Action, I grant the case is otherwise: for here things done together in Vision are to be expounded of things to be performed together in signification. But the example we have in hand is not of that sort: For the essence of the Type here consists not in what S. Iohn himself did, but in that which was presented to S. Iohn in Vision; namely, the Frame of the Temple with his two Courts: the First, such as might be measured with divine measure; the Second, such as could not be measured therewith, being possessed and troden down by the Gentiles. As for S. Iohn's acts hereabouts, they are no other than such as whereby he was to inform himself concerning that which was shewed unto him… Neither is this the only place where S. Iohn is bidden do something for his information and survey of the Vision shewed him: Vide cap. 7. v. 13, 14. cap. 10. v. 4. cap. 14. v. 13. cap. 19. v. 9.

Resp. 2. Secondly, Neither were the Acts whereby the Apostle surveyed the two Courts, either one Act or two Acts at one and the same time, but several Acts several and successive times. For first, the Text expresseth no more but what the Angel bade S. Iohn do, and not what S. Iohn did. Now it will not follow that that which was comprehended in one bidding was therefore done at one time: For that may be bidden with one Act of bidding which will require a two or three acts in performing, and those too such as cannot be done at one time. But perhaps you suppose there was but one only Act commanded, to wit, to measure the Inner and not the Outer. Indeed if it were so, then it must needs be of one time: For if there be nothing here but the Doing of a thing in one place, and not doing it in another, it cannot possibly be of diverse times, because every positive implies his negative, and goes together with it. But if the words of the Text be considered, there will be sound more in them than so, howsoever our Translation obscures it.

For first, I conceive not S. Iohn's survey of the two Courts to be an Act of mere Separation, but rather of Examination, as the nature of measuring importeth. Again, there is more to be done to the Second Court than only Not measuring it; that were but doing nothing to it: For the words of the Text are not, Leave out, (if thereby you understand a pre…ermission only) but foreign, i. e. Cast it out: the Vulgar hath Ejice foràs; and Beza, though himself translates Exclude, yet confesseth it is ad verbum, Ejice forás. So that here we see a positive act commanded, and not a pretermission only; and our Translators when they turned it [Leave out,] expressed rather what themselves conceived, than what the words signified.

This considered, I understand it thus; That in this survey S. Iohn was first to examine the Inner Court, which by its conformity to the Divine measure which he was to apply thereto he should find to be Sacred. That done, he was then in the next place to survey the Outer Court; which because he should find possessed by the Gentiles, and therefore not capable of the Divine measure, he was to cast out, that is, excommunicate, and pronounce unsacred and polluted. See Ezek. 44. 6, 7, 8. The summe of all this discourse is in a word, That howsoever I conceive the Object of this Vision to consist indeed in the Representation of the Temple with his Courts, and not in the Acts of S. Iohn informing himself about them; yet will neither of them both infer a Coincidence of time, but rather a Succession of the things signified by them.

p. 588III.

The mystery of both Courts explained.

Now what material and profitable consequent for the Interpretation would ensue upon this Order, which you say you see not, if you will promise not to object it to me as a breach of mine own Tenet, (as you threaten at the very mention) I will, if I can, tell you: Not to make it the ground of my Order, for which you see I bring other Arguments, but to counterpoise your affection (if it be any) to that other exposition, which may otherwise, though unperceived, secretly make the balance of assent to propend one way more than another. If therefore the foresaid Order may be granted, the Interpretation will be as followeth.

1. The Inner Court measured by the Divine Reed is the Visible Church in its primitive purity, whenas yet Christian worship was unprophaned and answerable to the Divine rule revealed from above: which state contains the whole time of Persecution under the Ethnick Emperors; the Altar in this Court most fitly insinuating the continual Sacrifice of Martyrdom during the most part thereof.

2. The Second or Outer Court represents the state of Apostasie under the Man of sin, when the Visible Church being possessed by Idolaters, became in the publick worship so inconformable and unapt for Divine measure, that it was to be cast out, and accounted not as Christian and Sacred, but prophane and polluted.

3. By the Time expressed for the prophanation of the Outer Court, we may gather the Time implied for the lasting of the purity of the Inner Court; and that in this manner.

4. It is demonstrated by Villalpandus out of Ezekiel's measures, That the largeness of the Outer Court was such, that it contained the Inner Court three times and a half in quantity: Ergò, the Time of XLII months, which the Holy Ghost allots to the Outer Court, should likewise contain the Times of the Inner Court thrice and a half: But if this be so, then the Time allotted to the Inner Court is XII months, because the XLII months of the Outer contains it thrice and a half. Or thus, The Time allotted to the prophanation of the Outer Court is three years and a half; Ergò, the Time implied for the measured Purity of the Inner or First Court must be One year, if the Times hold the same proportion each to other which the largeness of the Courts did.

5. Now a year or twelve months is 360 days, according to the Chaldean count of**30 Days to every Month. months; and if you add the 5 dies Embolismales, which they added always to the end of their year, (though they were reckoned in no month) it will be 365 days: which days Prophetically taken will inform us, That the Visible Church continued in the Primitive Purity of Christian Worship, answerable to the Divine measure, the space of 360 or 365 years. And is it not a matter of consequent to know as well how long the Church continued pure and regular in Christian Worship, as how long it was to be prophaned afterward by Gentilizing Idolatry? Nay shall I tell you a stranger conceit? Was it not this which the Devil harped upon, when (as S. Austin reports)**Lib. 18. de … D…i, c. 53, 54. i. e. penultimo & ultim…. he made his Oracles to give out, That the Christian Religion should last but 365 years, (for so long, forsooth, Peter had inchanted the world to adore Iesus of Nazareth) but after this time once finished, it should be extirpated by the Gentiles? How think you? doth not some body else study Prophecies as well as we? But I hope we shall understand them better: For the Devil was deceived in expecting a Total ruine of Christian Religion, and his malice made him forget what Christ said to Peter, That the Gates of Hell should not prevail against his Church. And yet S.**Ibidem c. 54. sub finem. Austin tells us that he gained so much by this device, that many of the Gentiles would not be gotten to turn Christians till this time were expired, and that they saw their hopes frustrate.

IV.

From what Epocha are the 360 or 365 years of the Church's Primitive purity to be reckoned?

But from what Epocha of time should this 360 or 365 years be reckoned?An. Christi

Resp. There can be but four Epocha's; viz.

1. Christ's Birth.1.

2. Christ's Passion, Anno 33.33.

3. The Destruction of Ierusalem, An. 70.70.

4. The Time of the Revelation of this Prophecy to S. Iohn, Anno 94.94.

p. 589Let us try from them all, and see how it will succeed. By the First we have the time when the Christian worship began first to swerve from his wonted correspondency to the Divine measure, viz. An. Christi 360**If you will count the Embolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Emperor, though some Tyrants scuffled for that name some few years after.. All our Divines confess that about this time, and not till this, began the Idolatry of Reliques and Saint-worship first to enter. By the two next Periods, An. 393**If you will count the Embolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Emperor, though some Tyrants scuffled for that name some few years after. and 430**If you will count the Embolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Emperor, though some Tyrants scuffled for that name some few years after., you have the degrees how Apostasie palpably increased. By the last Period (from the time this Prophecy was given) Anno 454**If you will count the Embolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Emperor, though some Tyrants scuffled for that name some few years after., you shall see the Time when the measured Church together with the Western Empire quite expired, and from that time forward was to be reckoned as prophane and polluted.

Observe one thing more. That according to this reckoning the Oecumenical Council of Nice will fall within the compass of the first Period, before the Church yet swerved, the Council of Constantinople within the second, the Council of Ephesus in the end of the third, the Council of Chalcedon in the end of the fourth and last Period. Thus far we profess our subscription to the decisions of Oecumenical Councils; but after this time, Ejice foràs, Cast it out; it is no longer measured, therefore take heed of measuring by it. And all this is as evident in Story as any exposition of this Book whatsoever. I do but briefly point out what I have thought much more of, and could perhaps set forth more accurately, but that I account all this and the rest as vain, if the Order I ground upon appear not well founded upon the Text it self.

Thus have I dilated somewhat largely upon this point, because I desired fully at once to represent my conceit unto you, and will not hereafter say any more of it pro or contra, but leave that which hath been communicated by us both to be at leisure considered by both, till God shall to either of us reveal what we may resolve to be his Truth.

[In the Author's Manuscript here follows the Ichnography of the Temple and its Courts; the same with that in his Comment. Apocal. cap. 11. verse 2, 3. which the Reader may there view.]

You see the Ichnography and Platform of the Temple's Fabrick. The whole building, Courts and all is called in Scripture foreign. The Temple it self (which was not open as the Courts, but covered) is called foreign. Hence you never read that Christ or his Disciples came into or taught in the foreign, but in the foreign, namely in the Outer Court where the multitude assembled to pray. This Outer Court was a most stately Building with Columns and Cloisters round about, and also within divided as it were into Partitions with stately Rows of Pillars.

S. Iohn seems by foreign to mean the whole Sacrificing-place, and not only the Altar specially so called (viz. whereon the Sacrifice was laid,) as may appear by the words which follow [And those that worship therein.] The Outer Court he calls foreign The Court without the Temple; because the foreign or Temple stood not in this, but in the other Court, which was also the Place or Court of Sacrifice.

I. M.

CHAP. IV.

Mr. Mede's further clearing and vindication of some passages in the foregoing Paper; with some Observations concerning the 7. Thunders contemporary with the 7. Trumpet, as also concerning that in Dan. 12. 7, 11, 12.—and that in Apocal. 11. 19. & chap. 15. 5, 8.

Retegat Deus oculos utriusque nostrûm, ut intue amur mirabilia ejus.

Mr. Wood,

I Received your last; doubt not but with like acceptance I did the former, which I not only keep, but use to read over 5 or 6 times at the least: and though I always assent not, yet I am always better'd by them, either to strengthen what I found weaker than I took it to be, or to learn to express my self with more caution and perspicuity than (as I perceived by their Objections) I had done; or oftentimes p. 590they minister the occasion of some new Notion which before I thought not on.

But for answer to your last, I know not well how to deal; for that (unless I misconceive you) all is grounded upon a mistake almost total of my meaning. It may be I have committed some fault in my expression, and I must therefore desire you to amend my defect therein with a second reading of that Letter, if it be worthy for you to take so much pains. In the mean time I suppose you mistake me in these particulars following.

1. First, You suppose that I oppose the Temple (foreign) to the Courts: whereas I oppose the Courts one to the other, viz. the Inner Court (wherein the Temple and the Altar stood, and where the Priests and Levites only worshipped) to the Outer Court, whither every body came.

2. You suppose that in my Interpretation I oppose the Invisible or latent Church to the Visible and apparent: whereas I oppose the Primitive Visible Church, which was pure, to the After-Visible Church, which was corrupt. For both the Courts, both Inner and Outer, were sub dio, open and uncovered, and therefore both signifie A Patent and Open Church, that is a Visible one.

3. You suppose (if I understand you) that when I say Measured Church, I mean Actively, as though the Angel continually were measuring the Church during the Six Seals: whereas I mean Passively, that the Church during that time was measured, that is pure, conformable and keeping measure, even in the Outward Visible Form, which afterward it did not.

4. You suppose I make the Temple with its Courts a Type of the whole body of the Church partly Visible, partly Invisible at the same time: whereas I mean of the Visible Church only, and that considered as Successive according to the diverse times thereof.

Concerning the rest of your Letter, I have no time to answer as I would; only in brief I say thus much.

1. That concerning the Thunders of the seventh Seal, seventh Trumpet and seventh Vial, I cannot yet conceive your meaning. For I acknowledge no other Seventh Seal but the Seven Trumpets; and cannot understand how any thing of the Seventh Vial should concern the present times, since you make all the Vials yet to come: nor how any thing of the opening of the Seventh Seal should concern the times which are now, seeing the greater part of the Seventh Seal (viz. six Trumpets thereof) is already past. Indeed the seven Thunders after the sixth Trumpet may be, if not present, yet very near, if we could understand them.

2. Concerning the Time, Times and half a Time, and the 1290 and 1335 days, in the twelfth of Daniel, I labour not to reconcile them; because I suppose they are diverse Times, and of diverse Subjects, and of a diverse beginning and ending. Namely the Time, Times and half a Time are of the Tyranny of the little Horn with eyes and a mouth speaking great things, &c. Dan. 7. 20, 25. at the expiring of whose blasphemous Tyranny, the scattering of the Holy people, and the great Mystery shall be finished (Dan. 12. 17.) But the 1290 and 1335 days are the times of sealing and closing up of the knowledge of these Wonders, to be at length disclosed and revealed at the expiration of**Of the beginning and ending of these days, see the Author's elaborate Discourse toward the end of this Third Book, De Numeris Danielis, &c. these times.

3. I cannot yet conceive how the Opening of the Temple in the Seventh Trumpet (Apocal. 11. 19.) makes any thing for proof of the Contemporation of the Two Courts, or for the understanding what is meant by measuring or unmeasuring them. For our Question (N. B.) is about Courts, and not the Temple, howsoever the Angel describes the Inner Court by the Temple, Altar and Priests-worshippers therein, which are the Contents thereof. But this Opening of the Temple at the Seventh Trumpet, that the Ark of the Testimony might be seen, should I think rather be compared (as a Synchronistical Character) with the 5. verse of the 15. Chap. where in the end of the General description of the Vials, as a consequent of their pouring out, it is said that the Temple of the Tabernacle of the Testimony was opened. And verse 8. in the entrance of the Particular description of the Vials (N. B.) begun in the former verse, it is answerably said, that the Temple was filled with smoke from the glory of God, and from his power, and no man was able to enter into the Temple till the seven Plagues of the seven Angels were fulfilled: as if then this smoke or cloud should be removed, and the Temple thereby become open to be seen and entred into. Which should come to pass at the blast of the Seventh Trumpet.

In all which there seems to be an Allusion to Solomon's feast of Seven days dedication of the Temple (2 Chron. 7. 8.) during which the Cloud of the glory of the Lord filled the p. 591Temple, (not the **For Solomon prayed before the Altar at that time, and blessed the Congregation which stood in the outward Court 2 Chron. c. 6. v. 12, & 3. and they sacrificed that day and all the time of the Feast, viz. in the Courts, though the Priests could not enter the Covered Temple for the glory of the Lord which filled it.2 Chr 6:122 Chr 6:3Courts) so that the Priests could not stand to minister by reason of the Cloud, 2 Chron. 5. 13. nor enter thereinto, chap. 7. 1, 2. So that the pouring out of the seven Vials may seem as it were a Dedication of the Church of Christ, after it had been so long prophaned by Antichrist; till the finishing of which Dedication the Nation of Priests or Priestly nation of Israel cannot enter, nor the Ark of the Testimony be revealed unto them. Consider Exod. 40. vers. 36 & 37. Consider also what happened there at the Dedication of the Tabernacle, vers. 34, 35.

Thus with my prayers, and best remembrance to your self—I rest and am

Your assured friend, Ioseph Mede. Christ's-Coll. Iuly 12. 1624.

CHAP. V.

M^r. Mede's Answer to M^r. Wood's special accommodation of the four first Trumpets, in Chap. 8. of the Apocalypse.

M^r. Wood,

IF I mistake not your meaning, your accommodation of the Trumpets appears to me very much intangled in the point of Time: for it makes the three first Trumpets to begin at the same instant, and all to be concluded within the sixth Seal: nay, if the sixth Seal be the wounding of the Roman Sovereignty by the Barbarians, **Viz. the Trumpets.they will begin before it. For the Council of Nice wherein Arrius (whom you make the**Chap. 8. 10. falling Star) was condemned, and where Contention among Church-men (your first Trumpet) burst forth, and Ambition (your second Trumpet) was broached; this Council was held An. 325. within two years after Constantine was sole Emperor. But the wounding of the Empire by the Barbarous Nations (your sixth Seal) began not till after Iulian 365. and you make not the main stroke thereof till the year 410. by which time the Arrian Heresie was well cooled. For it cannot be said that the Barbarous Nations defaced the Roman Majesty in the days of Constantine, who was a glorious and (when he once reigned alone) a most peaceful Emperor. And for Diocletian that bloudy Persecutor before him, he was a most powerful and victorious Emperor, in whose time the Roman Empire was more dreadful to the Neighbours than it had been many years, yea almost Ages before.

I observe also a further confusion of the three Trumpets among themselves: For Arrius, whom you make the falling Star in chief, and so the Head of your third Trumpet, will in time rather challenge to be the first of the three: for the Arrian heresie began before, and occasioned the calling of, the Council of Nice, where you first begin that Contention and Ambition which you make the first and second Trumpet.

I had rather therefore yet continue my opinion, That the great Earth-quake of the Sixth Seal should be that intestine change of the Romane State begun with Constantine, and fully setled with the death of Iulian: For an Earthquake implies not a Destruction, but an extraordinary Alteration and change of the face of things; as an Earthquake changeth the positure of the Earth by depressing Hills and exalting Vallies, turning the chanels and the course of Rivers, and such like. And was not here the whole Politick Government as well as the Religion altered, the Imperial Seat removed, the Distribution of Provinces and Offices new moulded? &c. And though Christian Religion be of it self a perfection, yet the introducing thereof turned the former state of the Empire topsy turvy; when the low and trampled Vallies arose into Mountains, and the haughty Mountains were laid as low as the Vallies. How many Hills and Islands were by this means displaced? And if the Roman Gods be any of the Stars or Hills here mentioned, we need not go farther for an Exposition of this Earthquake and the shock it caused in the world.

Now if this be granted to be the right accommodation of the Sixth Seal, then will the Trumpets of the Seventh follow in their due Order, according to that Exposition of the four first Trumpets which you related even now as your Friend's, who yet is farr from deserving and acknowledging that Description you there give him.

I. M.

p. 592CHAP. VI.

M^r. Mede's Answers to those 3 Arguments of M^r. Wood endeavouring to prove That the Vials are immediate Consequents of the Seventh Trumpet.See before in Chap. 2. Sect. 6

M^r. Wood,

1. UNto the Seventh Trumpet is attributed the last of the three great Woes Chap. 8. 13. & chap. 11 14. But in the Seventh Trumpet's effect there is no other Woe described but what follows in the pouring out of the Vials. Ergo, the Vials must needs be that Woe, and immediately poured out upon the blast, which the Transition (Ch. 11. 14.) calls for—The third Woe cometh quickly, viz. with the blast in the next words.

Mr. MEDE. This Reason methinks were satisfied if only the last Vial fell within the seventh Trumpet: For the third Woe I take to be that Battel of the Great Day of God Almighty under the seventh Vial; which therefore I grant to be concurrent with the Beginning of the blast of the seventh Trumpet not yet blown. But the other Vials I see no reason why they may not be referred to those Beginnings of the Ruin of the Beast and exaltation of the Undefiled Church described chap. 11. v. 11, 12, 13. which is before the second Woe or sixth Trumpet be expired.

Mr. WOOD. 2. The Temple is not open in Heaven until the seventh Trumpet blow, Chap. 11. 19. Now the Angels which pour out the Vials, come out of the Temple which was opened in Heaven. Ergo, the pouring out of the Vials must needs follow the blast of the Seventh Trumpet Chap. 15. 5, 6. Which place shews that the 7 Angels come forth of the opened Temple.

Mr. MEDE. It is true that the Temple is not opened in heaven till the seventh Trumpet soundeth. But I think also that it shall not be opened till the seven Plagues of the seven Angels be fulfilled: For is it not expresly said so, chap. 15. 8? And the Temple was filled with smoke from the glory of God and from his power, and no man was able to enter into the Temple till the seven Plagues of the seven Angels were fulfilled. So I understand it as having reference by way of Antithesis to that in the 5. verse.—The Temple of the Tabernacle of Testimony in heaven was opened, viz. when the Angels had done their Execution, and the Harpers ended their Song of Deliverance. Wherefore I grant not that the seven Angels came forth of the open Temple; but suppose those five first verses of that Chapter to be a general Description of the Vials, with the state of the Church under them newly washed in the glassy Laver of the Temple, and yet standing upon the brink or brims thereof, chaunting a Song of another Exodus like that of Israel; with the conclusion whereof the Temple of the Tabernacle of the Testimony in heaven is opened, that those might enter which before could not. In the following Verses, beginning, And the seven Angels came out, &c. the Apostle resumes the Vision ab ovo, and makes a more particular Description of the seven Angels Executions which before he but generally touched; but now tells their attire, whence they had their Vials, and what was every ones Plague in particular, to the end of the next Chapter; which is therefore ill severed from the three last Verses of this 15. Chapter. And note that the Complutensis Editio reads not the sixth verse of this Chap. And the seven Angels came out of the Temple; but, foreign, out of Heaven.

Mr. WOOD. 3. These seven Angels (chap. 15. 1.) are said to bring the seven last plagues, wherein the whole wrath of God is accomplished; which is nothing but the branching out of the the third Woe, and therefore after, though under, the last Vial.

Mr. MEDE. The Vials, as I take it, are called the seven last Plagues in reference only to the**See before in Chap. 3. Sect. 1. seven Trumpets, which are the seven first Plagues; the first ruining the old Beast, the last destroying the new which is risen out of his Ruines.

p. 593CHAP. VII.

The Virgin-Company of the 144 thousand Sealed ones, described in Chap. 14. of the Apocalypse, briefly interpreted.

THis Vision of the Sealed Ones I begin and end with the Times of the Beast, taking them for the same with those whose Sealing began with the beginning of the**Chap. 7. Seventh or Trumpet-Seal; with which Seal I also begin the Times of the Beast, supposing that Sealing there was purposely interlaced to be compared with the Vision here, that thereby we might know in what part of the Seals to fix the Beginning of the Beast: to which no Character of the whole Book will direct us, but only the Paralel of the Sealed Number beginning and contemporary with the seventh Seal (chap. 7.) and here again reiterated, as beginning and comporary also with the Beast.

For the Accommodation, I understand it to be A Description of the Faithful and Vndefiled Company of Christ under the polluted times of the Anti-christian Beast next before mentioned. And they are described, 1. By their Head, the true**Chap. 14. 1. Lamb Christ Iesus, and not he that had**Chap. 13. 11. Horns like a Lamb, but spake like the Dragon. 2. By their Place, which was even Mount Sion, that elevated and conspicuous part of the World, where men visibly professed the Name of Christ, and where his Apostles had once founded him that Temple which now Antichrist usurped. Nor were these Faithful Ones tied to any one part of this Mountain above other, (as the false Prophet's Followers are to their Cathedra Petri) but they**Chap. 14. 4. follow the Lamb whither soever he goeth. 3. By their Worship in praying and praising God, wherein they were undefiled Virgins, not polluting themselves with the Mother (or Metropolis) of Fornications, though their Religious Song seemed a new one, and was such as none could sing but themselves.

This is the General description of their state during the whole time. After which followeth that which passed between them and the Followers of the Beast in their later time; which is twofold: 1. Preaching and Admonition under three Angels; 2. The Acts of Execution, which are two: The one of an**Vers. 15. Harvest, wherein Christ their Master and Lord of the Harvest sends forth Labourers into his overgrown Field and reaps it: which I understand of the present Reformation, wherein our Lord hath gathered his Wheat out of that Field of Weeds, and bound it together in new-erected Churches. Next after this Harvest comes the**Vers. 18. Vintage, an Execution of Vengeance, as soon as the Grapes are once bloud-ripe. This Execution is yet to come, though it seems not farr off: For the Reapers bring little Wheat home of late; whereby it should seem that Harvest is in a manner done, and the time of Vintage a-coming. This is the sum of what I have as yet conceived of this Vision.

Moreover, supposing this Vintage to be yet to come, I am much inclined to think that**Vers. 20. this 1600 furlongs without the City should be a Designation of Peter's Patrimony or the Demeasns of the Church, which in the longest extent thereof from the Walls of Rome to the River Po is exactly 1600 furlongs, or 200 Italian miles: whereby it is probable that the Pope's own Territories, Stato della Chiesa, may prove the Cock-pit of this Execution, whether Christ as into a Wine-press will from all parts gather the bloudy Grapes when he means to tread them.

I. M.

p. 594CHAP. VIII.

Mr. Mede's Answers to several Enquiries about some difficult passages in the Apocalypse.

Sr. I Will make no full Reply to your sorrowful beginning, lest I should revive your grief, and make your wound to bleed afresh: Only I will desire the Almighty to continue that patient submission unto his Will which I doubt not but he hath given you, and make this your loss in the flesh your advancement in the Spirit.

Your Letters and Book found me in**Decemb. 27. Suffolk at Sr. Martin Stutvill's. I thank you for communicating your elaborate Meditations, to which and your Letter I would have made a large Reply had I been at home, and not a non-resident from my Study, and hourly molested with such occasions of interturbation as the place and solemnity brings.

Enquiry I.

Concerning the four Wights, Revel. 4. 6, &c.

This attendance upon the Throne of God by the 24 Elders and the 4 Animalia or living creatures is a Representation of his pitching in the Wilderness, in the midst of the Levites, and the 4 Standards of the Congregation having for their Ensigns (as the Iews say by ancient Tradition) a Lion, a Bullock, a Man, an Eagle. For the manner of their encamping was this. 1. In the midst was the Tabernacle or Throne of God. 2. Round about the Tabernacle and next unto it pitched the Priests and Levites. Then 3^ly. the Body of the Congregation divided into 4 Standards and placed about the Tabernacle, East, West, North and South. Three Tribes went to a Standard, which were called by the name of the chiefest Tribe. The first on the East-side of the Tabernacle was the Standard of Iudah, which contained Issachar and Zebulon, and had for the Ensign a Lion. The second on the West was the Standard of Ephraim, containing Manasse and Benjamin, and had for the Ensign an Oxe or Bullock. On the South was the Standard of Reuben, comprehending Gad and Simeon, and had for their Ensign a Man. On the North-side pitched the Standard of Dan, with whom encamped Asher and Naphthali, and had for their Ensign an Eagle. All this you shall find Numb. ch. 1. ch. 2. ch. 3. saving the specification of the Ensigns, which is from the Iews Tradition; the Text only saying they had**Num. 2. 2.Num 2:2 Ensigns, but expresses not what they were. And marvel not that S. Iohn should here allude unto a Tradition of the Iews; for elsewhere in this Book he alludes to their Customs and borrows their Phrases; as in that ofaaCh. 3. 4. & ch. 6. 11. & ch. 7. 13. walking in white garments, and in the phrase bbCh. 2. 11. & ch. 20. 6. 14. & ch. 21. 8.of the Second death, a speech no where else in Scripture, but frequent in the Targum and in the Iewish Doctors.

And that this Tradition hath some warrant, some which I have met withal in my search would prove out of the 68, or, according to the Vulgar, 67 Psalm, vers. 11. Thus the 8. verse begins, O God, when thou wentest forth before thy people, when thou didst march through the wilderness; The earth shook, the heavens also dropped at the presence of God: even Sinai it self was moved at the presence of God, the God of Israel. Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary. Vers. 11.**The Lxx. have foreign. Animalia tua habitabant in ea, Thy living Creatures dwelt therein, namely in thine inheritance. And this is express according to the Hebrew, foreign for foreign signifies properly, Animal, and sometimes Armentum, whence we borrow that Metaphorical translation, to turn it, Thy Congregation, and by inheritance to understand Canaan; whereas the people of God were usually **Israil is often in the Psal. and elsewhere in Scripture called God's inheritance.so called, and that part of the Psalm seems to speak of what God did in the Wilderness, and not in Canaan: Which being not understood, made the Vulgar to be corrupted by turning the Praeter-imperfect-tense into the Future, as vers. 10. Segregabis for Segregabas, and vers. 11. Habitabunt for Habitabant, contrary to the Hebrew, which reads in the Praeter-perfect tense foreign have dwelt.

But above all, those four Faces of the four Cherubins which drew the Chariot of God in Ezekiel seem to have reference to some such matter. I say four Faces, not p. 595four Heads, as some take it; for the Cherubins had but one Head each of them, on the four sides of which Head were the likeness of four Faces, to signify that he that rode in the Chariot was the Lord of the four Standards of the Tribes of Israel. Even as Kings horses carry upon them the Armes of their Master, as ours of England, Scotland, France and Ireland. And if you consider to what part of the Heaven Ezekiel looked when he saw this Vision, you will find these Faces turned to such quarters of the Heaven as were assigned to the Ensigns they resemble, as the Lion's face Eastward, the Bullock's Westward, &c.

If all this be true, you see what reason I have to make S. Iohn's 4 Animalia to be the Body of the Congregation, as answering to the 4 Standards of the Congregation of Israel; and the 24 Elders to be the Pastors, as answering to the Levites and Priests divided into 24 Courses; their**Vers. 4. Crowns and**Vers. 4. Seats being distinctive, to express their preeminence above the Congregation: For though the Body of the People be a Society of Kings and Priests, yet this is no note distinctive nor comparative, but common both to Pastors and People.

Enquiry II.

Concerning the Beginning of the times of Antichrist in the Scheme, and the meaning of the 7 Trumpets.

The beginning of the Apostatical times was knit to the Beginning of the Seventh or Trumpet-Seal by the Characters of the Text. If therefore the interpretation of the fifth Trumpet of the Rise of the Pope cannot stand with this connexion, it must be rejected as untrue, as I verily believe it is. For (as I have heretofore intimated) I could never believe, no not before I thought of any Synchronism, that the Trumpets concerned any rising of the Beast, but that they were Warlike alarms sounding to the Ruin of the Roman state. The first brings forth that terrible bloudy and furious storm of the Northern Nations pouring in upon the Empire, and harrying, burning and spoiling it, especially in the West, almost 45 years together without intermission. The Second the bloudy rending in pieces of the Roman Iurisdiction in the West, and sharing it among the barbarous Nations, who divided the Lion's skin amongst them, erecting that**… plurality of Kingdoms fore-prophesied of by Daniel and S. Iohn. The Third Trumpet brings Lapsus Hesperi, the Fall of the Occidental Star, or utter extinction of the Western Caesar. The Fourth the abolishing of the whole Roman Majesty in the West in their Senate, Consuls and Presidents; the Sun and Moon in those parts having no light remaining.

These Four Trumpets (as you well observe) made way for the Rising of Antichrist, but it was by taking that out of the way which hindred (2 Thess. 2.) and by wounding the Beast, that he by the cure thereof might make a new one (Apocal. 13.) But withall he slowed no time: For as soon as the Empire began to crack he began to advance; and for every degree of the Empire's failing mounted a degree of rising. And his age and time is to be reckoned not from his maturity, but from his birth; as we reckon a man's age not from the time he came to man's estate, but from the time he was first editus in lucem.

The first four Trumpets were smaller ones, and more particularly concerned the West: but the Three remaining are more general and terrible, and therefore called WOES. The Fifth is that darkning cloud of the Saracen Locusts, who out of Arabia not only overwhelmed with their innumerable troups the greatest part of the Empire, even Italy itself, but eclipsed the Light of Christianity with an abominable seduction. The Sixth Trumpet is the inundation of the Turks from Euphrates, who were first mercenaries to the Saracen Empire; which when they had ruined, they overwhelmed and destroyed utterly the Greek Empire and part of the Western Kingdoms, for Idolatry. The Seventh Trumpet is yet to come at the Battel of Armageddon, which shall give an end to the Antichristian Soveraignty, and finish the Roman times.

These Expositions, you see, are homogeneal and fitting the name of Trumpets: But to make some of them Warlike invasions and others to be Heresies, is to bring things of too-differing a nature under one name.

p. 596Enquiry III.

Concerning the Slaughter of the Witnesses.

I willingly grant that the Slaughter of the Witnesses is not yet accomplished for the main, though perhaps there have been some Praeludiums of it in particular Churches. So you see I did your Opinion no wrong Concerning the not fulfilling of the Vials, though I began them before the Seventh Trumpet soundeth. For if the Witnesses be not yet slain, the Sixth Trumpet is not yet past, and the Vials may yet begin under the times thereof, and be in a great part poured out before it end. I am glad to hear you read the words of the Text (Apocal. 11. 7.) When they were about to finish their testimony; for so should foreign be turned, whereas our Translation puts it in the Praeter-perfect tense, which cannot stand. foreign is the first Aorist Subjunctive, and every Grammarian knows that the Aorists Subjunctive supply the place of the Future which the Subjunctive wanteth; and our Translation turned the same tense futurely and the same word, Apocal. 10, vers. 7.

Enquiry IV.

Of the Demi-Caesar, and the Seventh and Eighth Head of the Beast.

I never thought the Demi-Caesar to be an Horn, but an Head: and Mr. Brightman's exposition of the Ten Horns for so many successive Christian Emperors I could never sufficiently wonder at, it being not only in it self harsh, but offering extreme violence both to the Text and Story, and contrarying without cause a fundamental Exposition received from utmost Antiquity, viz. That those Ten Horns should be a plurality of Kingdoms whereinto the ruined Empire should be divided, and all of them submit themselves under the Authority of Antichrist. I could shew that in the beginning these Kingdoms were just Ten, neither more nor less, and I could name the Kings which reigned in them when they first filled that number of Ten. Vide Comm…ns. Apocal ad cap. 8. vers. 8.According to the inconstancy of humane things they have since changed in their number, sometimes more and sometimes less, by unions and disunions, and yet often jumped in their alterations upon that number.

When I speak of the Demi-Caesar of Rome, you must not understand me of the German Emperor, which I grant to be no other but one of the Ten Horns, which the Pope hath dignified with the Caesarean name, 350 years after the Western Caesar was extinguished: and the Kingdom of the Franks had been a Kingdom 380 years before the Pope honoured Charlemain the King thereof with the Imperial title, for his good service against the Lombards in his quarrel. The Demi-Caesar therefore which we have to deal with is the Latin or Western Emperor which reigned after the Division of the Empire into East and West, under which the old Rome was Lady but of one half of the Provinces which she once had, the rest being taken from her, and given to Byzantium together with the title of Nova Roma. This Half-Caesar of Rome after the last Division under Honorius and Arcadius continued about 60 years, or not much more; which is the cause why S. Iohn saies, it should continue but a short space, Ch. 17. 10.

Now to understand the Question about the Seventh and Eighth Head of the Beast, &c. these grounds must be lay'd and granted.

1. The Heads of the Beast are to be conceived as climbing one above another, and the Ten Horns to grow upon the last or uppermost Head.

2. The Heads of the Beast are indeed but Seven and no more, as appears in the Visions both of the 13. and 17. Chapters; and though S. Iohn speak of an Eighth King in the interpretation, yet he had but Seven Heads in all in the Vision. And therefore that which he calls an Eighth can be indeed but the Seventh, and termed an Eighth for some accidental respect only.

3. The Whore rides the Beast under his last Head only, which is the Head which wears the Ten Horns: For whilest the other Heads were in their course, she was Ethnica, not yet adultera.

Enquiry V.

How is the Last Head, though indeed but the Seventh, yet in some sort an Eighth?

1. In respect of the Sixth Head, the Caesars, which though indeed but One, yet for some accidental respect may be accounted Two, Caesars and Demi-Caesars; for essence p. 597the same, but for extent and some manner of government**The Caesars were Pontifices maximi as well as Augusti, and received the Pontifical Stole at their inauguration: yea Constantine and his sons received the Stole and bore the Title, though they executed not the Office: Gratian was the first that refused both. differing. Now if the Sixth Head be reckoned for Two, the Seventh will be an Eighth, and yet but one of the Seven.

2. The Last Head is for the beginning but a Seventh, because it immediately succeeded the Sixth, viz. of the Caesars: but for its continuance and ending it is an Eighth, because it outlived a Seventh, namely that of the**The Demi-Caesars kept their Court at Ravenna, never at Rome. Demi-Caesars. For the Papal Sovereignty began with and as soon as the Demi-Caesars, and so it was a Seventh as well as they: But they continued but a short time, and the Papal outlived and succeeded them, and so was an Eighth à parte pòst, though but a Seventh à parte ante.

These I take to be the true Reasons why the latmost Head is counted both a Seventh and an Eighth, though in truth it be but the Seventh according to the Vision, and accidentally termed an Eighth in the interpretation. You know Mr. Brightman makes Two States of the Antichristian Beast, the First wherein he was born and presently wounded to death, the Second wherein he revived: in respect of the First he is the Seventh, in respect of the last the Eighth. But this will not agree with Story, the Popedom receiving no such wound as he speaks of: The wound was the Empire's and not the Popedom's, and made for him, not against him. It would have been better to have made the Two States, the one of his Spiritual Sovereignty, and the other of his Temporal joyned unto it in ordine ad Spiritualia.

Forbes makes that Kingdom of the Ostrogoths in Italy to be the Seventh, (but the Demi-Caesars had been better) and the Popedom in respect of it to be the Eighth in order, but in the nature of the government to be one of the Seven, that is like unto the Caesarean or Sixth. But I see not how the Kings of the Goths can be taken for Roman Caesars or Kings; and besides by this means the Beast would have Eight Heads really differing, whereas the Vision shews us but Seven.

Enquiry VI.

Concerning the Numbers of Years, Months and Days in the Apocalypse.

That these Numbers should be taken definitely, there can be no better Arguments brought than those you have in your Tractate. If you desire to hear them in my form, I would order the matter thus.

1. That the Numbers are to be taken definitely.

2. That those of Months and Dayes are to be expounded not Literally, but Prophetically.

That these Numbers should be certain and definite, is proved,

1. Because all Numbers of Times in Prophecy throughout the rest of the Scripture are such. 120 years warning of the Floud, Gen. 6. 430 years of the Peregrination, Exod. 12. The 40 years travail in the Wilderness according to the 40 days spent in spying the Land, Numb. 14. The 65 years by the end of which Ephraim should cease to be a Kingdom, Isai. 7. 8. Ezekiel's 390 days from the Apostasy of Ieroboam to the Destruction of Ierusalem by Nebuchadnezar, ch. 4. Nebuchadnezar's 7 times, that is 7 years, bestial melancholy, Dan. 4. The 70 years captivity. Daniel's 70 weeks which the Iewish state should continue after its Restauration, ch. 9.The Numbers of Times in Dan. 12. have also been taken definitely by those who yet differ about their Epocha:Dan 12 The 2300 evenings and mornings allotted to the Calamity under Antiochus, from the beginning of the Transgression of desolation unto the time the Temple was cleansed, ch. 8. Why should the Prophetical numbers of Times in the Revelation be only indefinite? Should not the Prophecies under the Gospel be as perspicuous and determinate as those under the Law?

2. The Scriptures use no Numbers indefinitely but such as the Use of speech in the language of the people had made such. For the Scripture speaks according to the language of men, and useth such Figures as they used. Now in the Hebrew tongue Seven and Ten were by use of speech made of indefinite signification, as Seven times and Ten times for Oftentimes; as also Thousand thousands and Myriads of myriads when they would express an innumerable company. The Latin and Greek have likewise their peculiar Numbers which Use of speech hath made liable to indefiniteness: as the first, Sexcenti; the latter, foreign mille millies, when they express a great number indefinitely. And to use any other Number indefinitely but such as the Use of speech had inured to that sense, would seem a great absurdity.

p. 5983. Compound Numbers are never taken indefinitely either in Latin, Greek or Hebrew. Compound Numbers I mean those which are compounded of Units, Tens and Hundreds, &c. Those which are of heterogeneal parts; such as 42, the number of Months in the Apocalypse; 1260, the number of Days; Three times and a half, which is a number of Fraction; Let it be shewn that such Numbers as these were of indefinite use. For as the Scriptures use words in that signification wherein men used them: so spake they in those figures of speech which men used, and that in those words which they had inured thereto.

The Second thing is, That these Numbers of Times, half-times, of Months, and of Days in the Revelation, are not to be interpreted Literally, but Prophetically; not for single years, single months and single days, but for Anni annorum, Menses & Dies annales; Days for Years, and Months for Months of Years. **This is more fully demonstrated in the next Chapter.Which appears 1. Because the things reported to fall out in them require a longer time than 3 single years and an half; viz. Ten Kingdoms to be founded at the same time with the Beast, who should first submit themselves unto him, and after revolt from him; to have power over all Nations, tongues and people; to make war with the Saints and overcome them; and such like. 2. Because the King, Seigniory or Sovereignty next before this, under which the**Roma meretrix rides the Beast under his last Head. Whore rides the Beast, is said in respect thereof to continue but a short space; which implies that that which follows should continue a long time.

Thus I have confusedly and in hast answered all you propounded in your Letter. If you reply, I will deal but with one point at once in my after-answers. So I shall, by contriving my meditations into a more exact and perspicuous expression, both save a labour which obscurity often occasioneth, and answer with ease, whatsoever business attends me.

I. M.

CHAP. IX.

Five Reasons clearly demonstrating That the Antichristian or Apostatical times are more than Three single years and an half.

1. BEcause impossible so many things, and of such quality as are to be peformed in this time, should be done in Three single years and an half. As 1. Ten Kingdoms founded at the same hour with the Beast, (ch. 17.) 2. Peoples and multitudes of Nations and tongues to serve and obey him, (ch. 13.) 3. To make war with the Saints and overcome them, ibid. 4. To cause all that dwell upon the earth to worship him, ibid. 5. Babylon to ride the Beast so long, that all Nations shall drink the wine of her fornication, all Kings of the Earth commit fornication with her, (ch. 17, & 18.) 6. The Merchants, and all those that had ships in the Sea, to grow rich by trading with her, (ch. 18.) These things should ask more than three years work or four either.

2. Because that King, State of Government, Sovereignty, Seigniory (or what you will) of the Beast, under which the Whore should ride him, followeth immediately upon a former which in comparison is said to continue but a short space, Rev. 17. 10. But if the Antichristian state shall continue but three years and an half literally taken; how short must the time of that foregoing King or Sovereignty be, which should occasion the Holy Ghost to insert so singular a note of the difference thereof from that which followed, That is should continue but a short space? Doth not this imply that the next State (wherein the Whore should ride the Beast) was to continue a long space?

3. Because if the 1260. daies of the Witnesses (which begin and end with the Time of Antichrist) be literally to be taken, then must their three dayes and an half, wherein they lie slain by the Beast (Chap. 11. 9.) be so taken also: But how is it possible the nations and people of the earth should make feasts, send gifts and presents one unto another in three daies and an half? how should the Half day be a competent time to distinguish or limit any of the Actions there mentioned? If the Holy Ghost had meant nothing but daies, would he have been so precise for half a day?

4. Because Six of the Trumpets and the things which they bring to pass, by necessity of contemporation are included in the compass of the Antichristian time; Two whereof by the express times mentioned in them (in the Fifth, of**Chap. 9. v. 5. five months; in p. 599the Sixth, of**Vers. 15. 13.) take up a year and a half, that is near half the time: Which though far too little (if literally taken) for the great things prophesied in them, yet what time will they leave for the Four other Trumpets, and for the Seven Viols, which all are poured out upon the Beast, and afore his times are finished? What time alone will the Sixth Vial require for**Chap. 16. 12, &c. preparing the way of the Kings of the East, for the frogs to go forth unto the Kings of the earth, and of the whole world, to gather them to the battel of that great day of God Almighty, &c?

5. Lastly, from the Event. If Antichrist's times last no longer than is supposed, then either are they past long ago, or that Sixth Roman Head, which in S. Iohn's time was, is yet still in being. But that cannot be, when neither Greek nor Latin Caesar are now remaining. If any say, the Latin Caesar yet remains in the Germane Empire, as that which succeeded unto it; I demand, What succession can that be where was near 350 years interruption, a longer time than some famous Monarchies have had for their whole continuance? If the Caesarean State may revive and continue the same after so many years interregnum, how shall we ever know when it is dead for adoe, and the time come that Antichrist should be looked for? Besides, if the Times of Antichrist be so short, and therefore yet to come, (as they must be, unless they be longer,) then are we yet under the Times of the Red Dragon, and all the Trumpets yet to come. Let it be shewn how this can be. If it appear we are not under those times of the Dragon, then none of the Revelation is yet fulfilled.

Object. But what example elsewhere in Scripture of Daies signifying Years?

Answ. Daniel's seventy weeks. But you will say, the Etymologie of the Hebrew word foreign is as appliable to Sevens of Years as Sevens of Daies; and therefore this instance proves not. I answer, The question lies not in the Etymologie, but the use, wherein foreign alwayes signifies Sevens of Daies, and never Sevens of Years; wheresoever it is absolutely put, it means of Daies, is no where used of Years:

Object. But in the tenth of Daniel we find, as it were for distinction sake, Weeks of Daies; which intimates there are Weeks of Years, which the use of the word might indifferently signifie.

Answ. It is ill translated;Dan. 10. 2…Dan 10:2 the Vulgar is better, which hath Daies of Weeks, Lugebam trium hebdomadarum diebus; meaning, that Daniel fasted and did eat no meat in the day-time for three weeks together, or some such like sense. Gen. 29. 27. The Week which Laban would have Iacob fulfil before he gave him Rachel, was not the Seven years service, but the Seven daies of Leah's wedding-feast, as the**Targum Hierosolym, & Targum Ion… thanis. Targum translates, and the Vulgar, Imple hebdomadam dierum hujus copulae; nor can it be otherwise by the age of Rachel's children.

Secondly, Let it be shewn in all the Prophecy of Daniel, (or, for ought I know, in any other of the Prophets) where times of things prophesied expressed by daies are not to be understood of years: For when the Angel means daies in Daniel, he expresseth it therefore not by daies (for so it were doubtful) but by**foreign evenings and mornings, chap. 8. 14. where he speaks of the time of the persecution of Antiochus.

A brief Demonstration and (as**This is the Author's own Argument to what follows. I conceive) unanswerable of the Contemporation of the four Timed Prophecies in the Apocalypse: viz. Of the Gentiles treading down the Court and Holy City 42 months; Of the Witnesses preaching in Sackcloth 1260 daies; Of the Beast's power of doing 42 months; Of the Apostolical Woman's continuance in the Wilderness a Time, Times and half a Time, expressed also by 1260 daies.

1. The Times of the Beast and of the Witnesses come out together, viz. at the end of the Sixth Trumpet (Chap. 11.) Ergò, being equal times they must needs begin together, and so contemporate throughout.

2. The Times of the Beast and of the Woman's being in the Wilderness have the same Epocha and beginning, namely the dethroning and vanquishing of the Red Dragon (Ch. 12.) Ergò, being equal times they must also have the same ending.

3. The Times of the treading down the Court and Holy City by the Gentiles and of the Sackcloth-prophecy of the Witnesses are concurrent by the plain construction of the Text, which gives them to prophesy all that heavy time. Besides, when the Witnesses have finished, we find the Gentiles angry, as being driven from their possession in the Temple, Ch. 11. vers. 18.

I. M.

p. 600CHAP. X.

A Discourse of the Beginning and Ending of the 42 moneths, or 1260 daies, (Rev. 11. 2, 3.) wherein Alstedius his Four Epocha's are examined.

SIR,

I Waved not the Question of the Ending of the XLII months more than that of their Beginning; for as I designed their Beginning in a latitude, so by consequent I do their Ending. If they begin between the years 365 and 455, they must end between the years 1625 and 1715. Only I refused precisely to determine the year of their ending, which for some reasons I supposed should not certainly be known till the Event should make it manifest; according as was not the precise Beginning of the LXX years of the Babylonish captivity, till the Event discovered it by their Ending. For when the articuli are more than one to begin at, who can determine at which God will reckon the beginning, and consequently at what precise year shall be the ending? Yet as God accompted the LXX years of the Babylonish captivity from a remarkable moment of that latitude of time the Iews were entring into: so I believe the same All-wise God will do the period of the XLII months, from some remarkable moment in the latitude of their beginning. Howsoever, because such remarkable moments or terms are more than one, all that we can say is, That it shall be from some one of them, and it may be from some one we observe not, God in his wisdom (till he sees fit) veiling it from our eyes.

For Alstedius, I will ingenuously confess, I had never observed those passages of his Chronology you acquaint me with, as having never been nor yet am owner of that Book, though I think I want few of his other Writings, in which I have met with many passages tending to the same purpose with these of his Chronology, here and there scattered, but no where so fully and ex proposito. I sought up and down for the Book, and some two days since I got a sight of it so long as to read the pages you quote, and no longer: yet because you desire my judgment of the Years he setteth down, I will answer something for your satisfaction; and first lay the ground to examine them by. (viz.)

The Holy Ghost reckoneth the Epocha or Beginning of Antichrist and his Apostatical times from the taking of that which hindred out of the way, that is, the then-reigning Imperial Sovereignty of Rome, 2 Thess. 2. 6, 7, 8. or as S. Iohn expresseth it, from the deadly wounding of the Head or Sovereignty of the Roman Beast, which in his time ruled; or the shivering of the Empire into a plurality of Kingdoms upon that deadly wounding, Apoc. 13. 3. with chap. 17. 12. When that great City should cease to be the lap of that Sovereignty which the Caesars once held over the Nations, and many new upstart Kings should appear in the place and territory of that once One Empire; then should the Times of Apostasy with that wicked One make their entrance. Therefore as the Epocha or beginning of the Apostatical times in a latitude is to be fetched from that deadly blow or downfal of the Caesarean head in a latitude: so he that would conjecturally point out any precise year where to begin those times, must do it from some remarkable step or degree of the Caesarean blow or downfal in the same latitude. Where note further, that the Caesarean blow or downfal may be accompted double. First, Religious and Sacred, as he was Draconicola, by a dismounting and dethroning of the Dragon which actuated and enlived him: Secondly, Political, by the ruin of his State and Majesty. Some of the places I now quoted may seem more to respect the one, some more the other. Antichrist, we see, hath cured them both; the First by a new Idolatry, the Second by his usurped Tyranny.

Let us examine Alstedius his Four Epocha's according to this ground.

The first is Anno Christi 362. which was ill pitched, it being the very time of the Dragon's recovery of the Imperial Throne under Iulian, not any moment or step of his dismounting; and the Empire flourishing under one Monarch, not falling or disshivering. Nor is his Reason good, Because then began the persecution of Iulian; for that argues that the Dragon was not yet down: Nor the other, Because of the Schismatical contention of the Roman Popes; for what reason can there be why the Schism of the Popes should be the Epocha of their dominion, and of the times of Apostasy under p. 601them? Besides, the Event shews this was no Epocha of the 42 months; for then the expiration of them should have appeared anno 1622. by some mortal blow to the Antichristian state; but it proved contrary. Alstedius addeth the three years and an half of the Slaughter of the Witnesses to the end thereof, hoping they should have revived Anno 1625. but, alas! they did not. He that would chuse an Epocha about Iulian's time, might with much more probability have pitched upon 365; because then upon Iulian's death the Dragon was dethroned again from the Imperial rule, never to recover it any more: howsoever the Draconical or Ethnick worship, which Iulian had restored, was publickly exercised by allowance of the succeeding Emperors, (though Christians,) and not put down for many years after. Wherefore the Event hath made manifest that God would none of this Epocha, else should we have seen some tokens of it ere this time.

The next is Anno 376. from whence the 42 months would expire 1636. This hath more probability than any other he hath named; because the year 376 was the beginning of the Reign of the Emperor Gratian, who first of all the Christian Emperors renounced the great Pontificality long annexed to the Imperial dignity, and refused the Pontifical Stole, when it was tendred him according to the custom by the Collegium Pontificum, saying it was unlawful for a Christian; whereas all the former Christian Emperors (mirabile dictu) had admitted it, being installed and instyled still Pontifices Maximi, and according to that office ordered all business concerning the Ethnick ceremonies by their deputies. So long therefore as the Emperours were still the Dragon's Pontifices, he had yet some title, at least some titular dignity, in the Roman Sovereignty; and the losing thereof may be reckoned a remarkable step of his dismounting and downfall: and so no marvel if he might then be brought to go seek out some other Pontifex to undertake his service. But the doubt will be here, whether it were this year wherein Gratian rejected the Pontificality, or some other; for the year is not yet set down in Story: only it may most probably be thought to be the first year of his Reign à morte Patris, for he was created Augustus in his Father's life-time. Secondly, In the same year 376 the Goths entred the Empire; and so the foundation was laid also of the Political downfal of the same. But what Alstedius his Reasons be to pitch upon that Epocha I know not; he seems for this and the rest of his Chronology to rely upon Astrological grounds from the great Conjunction. But though I believe these rarer Conjunctions may fit and dispose the Bodies of men for some such work as God will do by them; yet I think them not sufficient to determine times; especially seeing they have no influence upon Polities and States directly, and quà talia, but only make some extraordinary impressions upon the Bodies of particular men born under them, which being many, when they come to years, may cause a predominancy of some singular disposition in their lives, fit for such alterations and changes as God shall direct and lead them to.

His third Epocha is 382. which would bring out the 42 months Anno 1642. Of this I see no reason he gives but Astrological, the insufficiency whereof for that purpose I have already shewed. He might with greater probability have pitched upon 394. when was that famous battel and victory of Theodosius against Eugenius and Arbogastes coming with a mighty Army to restore Ethnicisme, which Theodosius had utterly abolished, and after which Ethnicisme never made head any more in the Empire: This therefore might be reckoned for another remarkable moment of the Dragon's downfal. Or he might have pitched upon the year 410. the time when Alaricus took and sacked Rome the Lady of the world; a most remarkable moment of the Political ruin of the Caesarean Sovereignty. The former of these Epocha's would bring out the 42 months Anno 1654. the latter, 1670. But all these things depend upon the Divine will, In cujus manu sunt tempora & opportunitates.

His last Epocha is 433. from which the 42 months would expire Anno 1693. For this Epocha of his I find no reason but à posteriori, drawn from the expiring of Daniel's numbers, Dan. 12. 11, 12. which he addeth one upon the head of another, and so makes 2625 to the End of the World, which reckoned from the destruction of Ierusalem will come out Anno Christi 2694. from which he takes away for the Regnum Sanctorum 1000 years; so there remain but 1694: at which time the 42 moneths of Antichrist must be finished, because then the 1000 years of Christ's Reign begin.See the meaning of those days in the Author's learned Discourse De Nu…heris Danielis, &c. which is the last Discourse in this Third Book. Now if the 42 months end then, they began about 433.

This is the sum of that Computation.

But for my par…, I think the meaning of those dayes in Daniel to be to another purpose then to design the End of the World.

p. 602Secondly, That they are not to be reckoned one upon the head of another, but both from one and the same beginning.

Thirdly, That their Epocha is not the Destruction of Ierusalem by Titus, but that Prophanation of the Temple by Antiochus Epiphanes, which the Angel but newly mentioned in the same Vision; whereas that of the Destruction of Ierusalem by Titus was in a Vision some years before, and not like to be referred hereunto, and that which was so newly**Compare Dan. 11. 31. & Chap. 12. 11.Dan 11:31 mentioned, iisdem verbis, in the same Vision overslipped. Yet I am not of Iunius his mind neither, who would have them taken for bare days, and determinated in the persecution of Antiochus: I suppose them Prophetical days, that is, so many years, and their times already expired. But I have no time to enter into this dispute.

The 42 months extend to the burning and sacking of Babylon; not to the extinguishing of Antichrist, which shall be some while after, as appears Revel. 19. The reason of the limitation concealed. If I seem to incline to some moments rather than other, yet would I still be construed according to my first protestation against precise determination of Years in this business.

I. M.

CHAP. XI.

A brief Discourse of the Thousand years mentioned in Revelation 20. With some reflexions upon Eusebius and S. Hierom.

TOuching the Question of the Thousand years, you may see I have demonstrated them to follow the Times of the Beast and of the false-Prophet, and consequently the Times of Antichrist. And if the Apocalypse be Canonical Scripture, it must needs be granted there is such a time to come; or we must deny either Rome, which now is, to be Babylon… or the Beast to be Antichrist or Antichristendom: which those who opposed the ancient Chiliasts found so necessary,See page 531. as forced them (having no other way to avoid their Adversaries) directly to deny the Apocalypse to be Scripture; nor was it re-admitted till they thought they had found some commodious interpretation of the 1000 years. And yet the Apocalypse hath more Humane (not to speak of Divine) authority than any other Book of the New Testament besides, even from the time it was first delivered. But we see what the zeal of opposition can do.

This Dogma of the 1000 years Regnum was the General opinion of all Orthodox Christians in the Age immediately following the Apostles, if**See pag. 534. Iustin Martyr say true; and none known to deny it then but Hereticks, which denied the Resurrection, and held that the God of Abraham, Isaac and Iacob, was not the Father of our Lord Iesus Christ. This was the reason why Irenaeus maintained it in his book Contra omnes Haereses, and Tertullian against the Marcionites.

Eusebius, who found out one**See in Book V. the words of Gaius out of Eusebius, with the Author's Animadversions. Gaius to father it upon Cerinthus, deserves no credit; he was a party, and one of those which did his best to undermine the authority of the Apocalypse. Nor did any know of any such Gaius but from his relation: And if there were any such, he should seem to be one of the Hereticks called Alogi, who denied both S. Iohn's Gospel and Apocalypse, as is testified in Epiphanius; and their time jumps with the Age which Eusebius assigns to Gaius. Yet I deny not but some might maintain very carnal and intolerable conceits about this Regnum of a thousand years, as the Mahumetans do about their Paradise: But these are not to be imputed unto those Primitive Fathers and Orthodox Christians.

S. Hierom was a chief Champion to cry down this Opinion, and (according to his wont) a most unequal relator of the Opinion of his Adversaries. What credit he deserves in this may appear by some Fragments of those Authors still remaining, whom he charged with an Opinion directly contrary to that which they expresly affirmed: And yet when he had stated it so as it must needs be Heresie and Blasphemy whosoever should hold it, he is found to say he durst not damn it, because multi virorum Ecclesiasticorum & Martyrum ista dixerunt, (Comment. in Ierem. 19. 10.) many Eccle…astical persons and Martyrs affirm'd the same.

p. 603In a word, I cannot chuse but agree so far with them, That these 1000 years are yet to come: This I hold with Alstedius. But what shall be the modus and condition of that Kingdom, that is, what it means, it may be I have some singular conceit differing from them both; I am sure from Alstedius, Piscator, and others of that opinion. But I were better speak nothing thereof than too little; and to speak fully would require in a manner the Interpretation of the whole Apocalypse. In a word, I will reveal thus much, viz. That the Seventh Trumpet and the Thousand years contained therein is that Magnus dies Domini, and Magnus dies Iudicii, or Dies magni Iudicii, The Great Day of the Lord, The Great Day of Iudgment, The Day of the Great Iudgment, so much celebrated amongst the Iews in all their Writings, and from them taken up by our Saviour and his Apostles. Not a Day of a few hours, as we commonly suppose, but continuatum multorum annorum intervallum, a continued space of many Years, wherein Christ shall destroy all his Enemies, and at length Death it self; beginning with Antichrist, by his revelation from heaven in flaming fire, and ending with the Vniversal Resurrection: during which space of time shall be the Kingdom of the Saints in the New Ierusalem. This I can affirm with the most, That Antichrist shall not be finally destroyed till the Day of Christ's appearing unto Iudgment; and yet not fall into that which some charge the Chiliasts with, That this Reign should be after the Day of Iudgment. For I give a third time, in or durante magno Die Iudicii, in or during the Great Day of Iudgment.

I. M.

CHAP. XII.

A Censure by way of Correction returned to a Friend concerning an Exposition of his, of the 20. Chapter of the Apocalypse, somewhat exorbitant.

1. THat the Reign of Christ here described is after the Times of Antichrist (if either the Beast or the False-prophet be he) is apparent without interpretation;Th…s was wroté before his Comment on the Apocal. and so were the other Tracts in these R…mains, except that in Chap. 9. be of a later date. both because all those Times the old Dragon Satan was not tied up, but at liberty to seduce the Nations; and because (verse 4.) one sort of those who should reign with Christ a thousand years are said to be such as had not worshipped the Beast, neither his Image, nor had received his mark upon their foreheads or in their hands: which necessarily presupposeth The Beast, His Image and Marking to have already been.

2. What the Quality of this Reign should be, which is so singularly differenced from the Reign of Christ hitherto, is neither easie nor safe to determine, farther then, That it should be the Reign of our Saviour's Victory over his Enemies, wherein Satan being bound up from deceiving the Nations any more, till the time of his Reign be fulfilled, the Church should consequently enjoy a most blissful peace and happy security from the heretical Apostasies and calamitous sufferings of former times. But here (if any where) the known shipwrecks of those who have been too venturous should make us most wary and careful, that we admit nothing into our imaginations which may cross or impeach any Catholick Tenet of the Christian Faith: as also to beware of gross and carnal conceits of an Epicurean happiness misbeseeming the Spiritual purity of Saints. If we conceit any Deliciae, let them be Spirituales, which S. Austine confesseth to be Opinio tolerabilis, & se hoc opinatum fuisse aliquando, (Lib. 20. De Civit. Dei, cap. 7.) a tolerable Opinion, and that he also was sometime of the same judgment.

3. The Presence of Christ in this Kingdom shall no doubt be glorious and evident: yet I dare not so much as imagine (which some Ancients seem to have thought) that it should be a Visible Converse upon earth. For the Kingdom of Christ ever hath been and shall be Regnum Coelorum, A Kingdom whose Throne and Kingly Residence is in Heaven. There he was installed when he sate down on the right hand of the Majesty on high, Heb. 1. and there, as in his proper Temple, is continually to appear in the presence of his Father, to make intercession for us, Rom. 8. 34. with Heb. 9. 24. Yet may we grant he shall appear and be visibly revealed from Heaven, especially for the Calling and gathering of his ancient People, for whom in the days of old he did so many wonders. This S. Iohn in this Book, as our Saviour in the Gospel,… seems to intimate p. 604by joyning those two Prophetical passages of Daniel and Zachary in one expression, Behold he cometh in the clouds, and every eye shall see him, and they also which pierced him. The first part (which our Saviour expresses more fully by the Sign of the Son of Man coming in the clouds of Heaven, &c.) is Daniel's in a Vision of this Kingdom we speak of.Dan. 7. 13.Dan 7:13 Behold (saith he) one like the Son of Man came with the clouds of Heaven—And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations and Languages should serve him. Zach. 12. 10.Zech 12:10The other part is out of Zachary prophesying of the Re-calling of the Iews; And I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and supplication, and they shall look upon me whom they have pierced: Though these words of Zachary are not in our Saviour's expression, but in stead thereof that which immediately follows after them, That all the tribes of the Earth (or Land) should mourn. Now I cannot understand how these two Prophetical passages should not have the same meaning when our Saviour and his Apostle alledge them joyned, which they have in their own Authors expressed apart? or being expressed together as one, should not be fulfilled at once? By such a miraculous apparition of Christ from Heaven was S. Paul converted: And I hope it is no Heresie to think, That the whole Nation of the Iews, those Zelots against Christ, may be converted by as strange a means as was that one Zelot of their Nation.See in Book V. the Author's short Tract styled The Mystery of S. Pauls Conversion, or, The Type of the Calling of the Iews.

4. Those who shall be Partakers of this Kingdom are described to be of two sorts: 1. The deceased Martyrs, who (as far as I can yet understand it) shall resume their Bodies and reign in Heaven; 2. Such of the Living as have not worshipped the Beast, nor his Image, neither have received his mark, &c. these shall reign on Earth. For so I construe the words;Revel. 20. 4.Rev 20:4 I saw the Souls of them that were beheaded for the witness of Iesus and for the Word of God, and (subaudi, I saw) those which had not worshipped the Beast, nor his Image, nor had received his mark upon their foreheads or in their hands; and they lived (that is, the Martyrs,) and reigned (that is, both of them) with Christ a thousand years.

5. Under the Second sort of those Reigners, together with the Virgin-Christians of the Gentiles, (who are the Surrogate Israel) I would in a particular respect understand the Nation of the Iews then converted to the Faith of Christ; who coming in toward the end of the day, may above all others be said to be Those who had not worshipped the Beast, neither his Image, nor had received his mark upon their foreheads or in their hands; which most of the Christian Gentiles had done; and therefore at the time of their cleansing (Chap. 15. ver. 2.) are rather described, Those that had gotten the victory over the Beast, and over his Image, and over his mark, and over the number of his Name.

6. The Rising of the Martyrs is that which is called the First Resurrection, being, as it seems, a prerogative to their sufferings above the rest of the Dead; who as they suffered with Christ in the time of his patience, so should they be glorified with him in the Reign of his Victory before the Vniversal Resurrection of all.Chap. 20. 6. Blessed and Holy are they who have part in the First Resurrection, for, on them the Second death hath no power; namely, because they are not in Via, but in Patria; being a prerogative, as I understand it, of this First sort of Reigners only, and not of the Second. Thus I yet admit the First Resurrection to be**See in Book IV. the Authors 2d. Letter to D. Meddus, where this is largely treated of. See also above in this Book in the Appendix to the Apocal. his Epist. ad Amicum, De Resurrection… Prima, &c. Corporal as well as the Second, though I confess I have much striven against it; and if the Text would admit another sense less free of Paradox, I had yet rather listen unto it: but I find it not. Howsoever, to grant a Particular Resurrection before the General, is against no Article of Faith: For the Gospel tells us, Matth. 27. v. 52, 53. that at our Saviour's Resurrection, The graves were opened, and many bodies of the Saints which slept arose, and went into the holy City and appeared unto many. Neither was the number of them a small number, if we may credit the Fathers or the most ancient Records of Christian Tradition: For of this was that famous saying, ‖‖foreign.That Christ descended alone, but ascended with a multitude; which is found in the heads of the Sermon of Thaddeus, as they are reported by Eusebius out of the Syriack Records of the City of Edessa, (Lib. 1. cap. ult.) in Ignatius's Epistle to the Trallians, and in the Disputation of**Vid. Act. Concil. Niceni apud Gelas. Cyzicen. l. 1. c. 23. …l. 24. Macarius, Bishop of Ierusalem, in the first General Council of Nice, also in‖‖In Catech. 14. Cyrill's Catechism. Nay this Cyrill of Ierusalem, Chrysostome, and others, suppose this Resurrection to have been common to all the Saints that died before our Saviour. (See the Bishop of Meath, De Limbo Patrum.) Howsoever it be, it holds no unfit proportion with this supposed of the Martyrs. And how it doth more impeach any Article of our Faith to think that may be of the Martyrs which we believe of the Patriarchs, I yet see not.

7. The Second Resurrection to be after the End of the 1000 years, Iustin Martyr, by way of distinction, calleth foreign, p. 605the Eternal and Vniversal Resurrection of all together; namely, in respect of the former which was Particular, and but of some. And that it is common both to the Godly and to the Wicked, and not of the Wicked only, may appear, in that there are two Books opened for the Dead, (ver. 12.) whereof one is the Book of Life; which argues two sorts of Dead to be judged. Nor can I imagine how it can be otherwise, unless all the Iust which live during the 1000 years be supposed to be immortal; which is a Paradox I dare not admit, understanding, not that all the Individuals, but that the Body of the Church here on Earth should successively Reign with Christ her Lord 1000 years. Besides, the attempt of the Nations after the Devil's loosing argues a State subject to mutability. As for those words of v. 14. which seem to intimate no other Dead then judged but the Wicked, because it's said, That Death and Hades were cast into the lake of fire, which is the Second Death; I suppose nothing else is meant thereby, but that Death was now quite vanquished, and that there should be no more Death of Body or Separation of Soul, but only the Second Death: As if it had been said, Death and Hades are now confined only to the Lake of Fire, which is the Second Death; but the former Death of Bodies in the Grave, and the State of separate Souls in**Hades is properly the place of Separate Souls, whether good or bad, after death. Hades was no more.

8. For Gog and Magog, who after Satan's loosing and before the last Resurrection shall gather together against the Camp of the Saints and the Beloved City, it cannot be literally understood of the Nations so called in the Old Testament. For there Gog the Prince, with the People of Magog come out of the**Ezek. 38. 15. & chap. 39. 2.Ezek 38:15 North-parts where the posterity of Magog was seated. But Gog and Magog here are said to be Nations which are in the four quarters of the Earth. As therefore the Apocalyptical Babylon is not Babylon in Chaldaea, but a Counter-type thereof, most like for Vniversal Ambition and Metropolitanship of Spiritual Fornication: so this Apocalyptical Gog and Magog is not the Gog and Magog of the North, but a Counter-type of them, which should after the same manner attempt against the Beloved City then, which the Scythian Gog and Magog (I mean the Turk) doth against the Church of the Gentiles now, and should before his last Ruine attempt against Israel at their return. And if there ever be an Antichrist, such as the Fathers describe, now will be the most likely time for him, when the Devil is loose but for a little season.

I. M.

A PARAPHRASE AND EXPOSITION Of the PROPHECIE OF S^t. PETER, CONCERNING The Day of Christ's Second Coming; DESCRIBED In the Third CHAPTER of his Second EPISTLE.

AS ALSO How the CONFLAGRATION, or Destruction of the WORLD by FIRE, (whereof S. Peter speaks,) and especially of the Heavens, is to be understood.

BY IOSEPH MEDE, B. D.

The Fifth Edition, corrected in sundry places, and enlarged with some Additional Observations out of the Author's own Manuscripts.