Untitled Treatise on Revelation (section 1.1) Isaac Newton c. 26,720 words Newton Project London 2006 Newton Project, Imperial College

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 c. 1670s-1680s, in English, c. 26,789 words, c. 55 ff.

The first (of nine parts) of what is arguably Newton's most important non-scientific text. This massive work describes in detail the reasons for what he saw as the corruption of the original antitrinitarian Christian religion, and the subsequent rise of Roman Catholicism.

 c. 55 ff.

in English

 Untitled Treatise on Revelation (section 1.1a) [Yahuda Ms. 1.1a]Yahuda Ms. 1 Yahuda Ms. 1.1, National Library of Israel, Jerusalem, Israel IsraelJerusalemNational Library of Israel Yahuda Mss Yahuda Ms. 1.1 SL227 and 2 bundles from SL228; also (according to a note appended to Yahuda Var. 1 Ms. 10) 8 ff. of SL248; possibly other material

Folio 11 is missing.

 c. 1670s-1680s England English Latin Greek Holograph ReligionProphecy Transcribed by Robert Iliffe Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Checked against microfilm by John Young XML conversion by John Young Coding checked against microfilm by John Young Coding audited and updated to Newton v2.0 DTD Michael Hawkins Metadata revised and Greek text upgraded by John Young Updated to Newton V3.0 (TEI P5 Schema) by Michael Hawkins Catalogue exported to teiHeader by Michael Hawkins
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Having searched [& by the grace of God obteined after knowlegknowledge in the prophetiqꝫque scriptures, I have thought my self bound to communicate it for the benefit toof others, remembring yethe judgment of him who hid his talent in a napkin. For I am perswaded that this will prove of great benefit to those who think it not enough for a sincere Christian to sit down contented with the principles of yethe doctrin of Christ such as yethe Apostel accounts the doctrin of Baptisms & of laying on of hands & of the resurrection of yethe dead & of eternall judgment, but leaving these & the like principles desire to go on unto perfection until they become of full age & by reason of use have their senses exercised to discern both good & evil. Hebr 5.12

I would not have any discouraged by the difficulty & ill success that men have hitherto met with in these attempts. This is nothing but what ought to have been. ffor it was revealed to Daniel that the prophesies concerning yethe last times should be closed up & sealed untill yethe time of yethe end: but then the wise should understand, & knowledg should be increased. Dan 12.4, 9, 10. And therefore the longer they have continued in obscurity, the more hopes there is that yethe time is at hand in which they are to be made manifest. If they are never to be understood, to what end did God reveale them? Certainly he did it for yethe edification of yethe church; & if so, then it is as certain that yethe church shall at length attain to yethe understanding theirthereof. I mean not all that call themselves Christians, but a remnant, a few scattered persons which God hath chosen, such as without being blinded led by interest, education, or humane authorities, can set themselves sincerely & earnestly to search after truth. For as Daniel hath said that yethe wise shall understand, so he hath said also that none of yethe wicked shall understand.

Let me therefore beg of thee not to trust to yethe opinion of any man concerning these things, for so it is great odds but thou shalt be deceived. Much less oughtest thou to keep to rely upon the2 the judgment of yethe multitude, for so thou shalt certainly be deceived. But search the scriptures thy self & that by frequent reading & constant meditation upon what thou readest, & earnest prayer to God to enlighten thine understanding if thou desirest to find the truth. Which if thou shalt at length attain thou wilt value above all other treasures in yethe world by reason of yethe assurance and vigour it will add to thy faith, and stedysteddy satisfaction to thy mind which he onely can knowsknow how to estimate who hasshall experience it.

IThat the benefit wchwhich may accrew by yethe understanding the sacred Prophesies & the danger by neglecting them is very great & that yethe obligation to study them is as great may appear by considering yethe like case of yethe Iews at yethe coming of Christ. For the rules whereby they were to know their Messiah were the prophesies of the old Testament. And these our Saviour recommended to their consideration in the very beginning of his preaching Luke 4.21: &And afterward commanded the study of them for that end saying, Search the scriptures for in them ye think ye have eternall life, and these are they which testify of meeme: A& at another time severely reproved their ignorance herein, saying to them when they required a sign, Ye Hypocrites can ye can discern the face of yethe sky but can ye not discern yethe signes of yethe times And after his resurrection he reproved also this ignorance in his disciples, saying unto them, O fools & slow of heart to beleive all that the Prophets have spoken! Ought not Christ to have suffered these things, & to enter into his glory? And beginning at Moses & all the Prophets he expounded unto them in all the scriptures the things concerning himself. Thus also yethe Apostles & those who in yethe first ages propagated yethe gospel urged chiefly these Prophesies and exhorted their hearers to search & see whether all things concerning our saviour ought not to have been as they fell out. And in a word it was yethe ignorance of yethe Iews in these Prophesies wchwhich caused them to reject their messiahMessiah & by consequence to be not onely captivated by the Romans but to incur eternall damnation. Luke 19.42, 44.

If then the Prophesies wchwhich concerned the Apostoliqꝫque age were given for yethe conversion of yethe men of that age to the truth & for the establishment of their faith, & if it was their duty to search diligently into those Prophesies: why should we not think that the Prophesies wchwhich concern the latter times into wchwhich we are3 are fallen were in like manner intended for our use that in the midst of Apostacies we might be able to discern the truth & be established in the faith thereof, & consequently that it is also our duty to search with all diligence into these Prophesies. And If God was so angry with yethe Iews for not searching more diligently into yethe Prophesies wchwhich he had given them to know Christ by: why should we think he will excuse us for not searching into yethe Prophesies wchwhich he hath given us to know Antichrist by? For certainly it must be as dangerous & as easy an error for ChistiansChristians to adhere to AntichistAntichrist as it was for yethe Iews to reject Christ. And therefore it is as much our duty to indeavour to know him as be able to know him that we may avoyd him, as it was theirs to know Christ that they might follow him.

Thou seest therefore that this is no idle speculation, no matters of indifferency but a duty of the greatest moment. Wherefore it concerns thee to look about thee narrowly least thou shouldest in so degenerate an age be dangerously seduced & not know it. Antichrist was to seduce yethe whole Christian world and therefore he may easily seduce thee if thou beest not well prepared to discern him. But if he should not be yet come into yethe world yet amidst so many religions of wchwhich there can be but one true & perhaps none of those that thou art acquainted with it is great odds but thou mayst be deceived & therefore it concerns thee to be very circumspect.

* * Consider how our Saviour taught the Iews in Parables that in hearing they mighmight hear & not understand & in seeing they might see & not perceive. And as these Parables were spoken to try the Iews so yethe mysticall scriptures were written to try us. Therefore beware that thou be not found wanting in this tryall. For if thou beest, the obscurity of these scriptures will as little excuse thee as yethe obscurity of orour Saviours Parables excused the Iews. Consider also the instructions of orour Saviour concerning these latter times by the Parable of the Fig-tree. Now learn a parable of the Figtree, saith he: When his branch is yet tender and putteth forth leaves, ye know that Summer is nigh. So likewise when ye when ye see these things know that it is near even at the doors. — Watch therefore for ye know not what hower your Lord doth come. Wherefore it is thy duty to learn the signes of the times that thou mayst know how to watch, & be able to discern what times are coming on the earth by the things that are already past. If thou doest watch thou mayst know when it is at the door as a man knows that by the leaves of a figtree that Somer is nigh. But if through ignorance of the signes thou shalt say in thine heart My Lord delayeth his coming; And shalt begin to smite thy fellow servants & to eat & drink with the drunken: Thy Lord will come in a day when thou lookest not for him & in an hower that thou art not aware of, and cut thee asunder and appoint thy portion wthwith the Hypocrites, whereThere shall be weeping and gnashing of teeth. Matt 24. If thou doest not watch, how canst thou escape more then other men, For as a snare shall it come uponon all them that dwell upon the face of the whole earth. Luke 21.

**** Consider that theythe same Prophets who foretold orour saviours first coming foretold also his second coming; & if it was the main & indispensable duty of yethe Church before yethe first coming of Christ to have searched into & understood those prophesies aforehand, why should it not be as much yethe duty of yethe Church before his second coming to understand yethe same prophesies aforehand so far as they are yet to be fulfilled? Or how knowest thou that the christian church if they continue to neglect, shall not be punished even in this world as severely as ever were the Iews? Yea will not yethe Iews rise up in judgment against us? For they had some regard to these prophesies insomuch as to be in generall expectation of orour Saviour about that time when he came, onely they were not aware of the manner of his two comings; and were mistake they understood yethe description of his second coming, & onely were mistaken in applying that to yethe time of his first coming. Consider therefore, if yethe description of his second coming was so much more plain & perspicuous then that of yethe first, ytthat yethe Iews who could not so much as perceive any thing of yethe first could yet understand yethe second, how shall we escape who understand nothing of yethe second but have turned yethe whole description of it into Allegories. And if yethe Iews were so severely punished for not understanding yethe first more difficult Prophesy, what can we plead who know nothing of yethe more perspicuous; & yet have this advantage above them that yethe first wchwhich is a key to yethe second & was hidden from them is made manifest to us, and ytthat we have the second also much further explained in the new Testament. Consider how also Again consider how the Apostels instructed yethe Churches of the first age in the knowledg of these latter times 2 Thes 2.5. And if it was the duty of those Christians to understand them wchwhich were not to live in them, shall we think ytthat yethe knowledg thereof is of no concernment to us.

Again considerConsider also the designe of the Apocalyps. Was it not given for yethe use of the Church to guide & direct her in the right way,? And is not this the end of all prophetick Scripture? If there was no need of it, or if it cannot be understood, then why did God give it? But if was ne Does he trifle? But if it was necessary for the Church then why doest thou neglect it, or how knowest thou that thou art in the right way, and yet doest not understand it? * * This was yethe principal caus of the reformations which have hitherto been made from yethe Roman errors first by Waldenses and Albigenses and then by yethe Protestants, & therefore we have reason to beleive ytthat God foreseeing how much yethe Church would want a guide in these latter ages designed this Prophesy for this end & by consequence we may expect that he hath some further counsel to be brought about by the fuller manifestation of it.

Lastly consider yethe Blessing wchwhich is promised to them that read & study & keep yethe things wchwhich are written in this5 this Prophesy. Blessed is he that readeth & they that hear the words of this Prophesy & keep the things that which are written therein, for yethe time is at hand, Rev. 1.3. And again to reinforce yethe invitation to take these things into consideration, the same Blessing is repeated in Ch 22.7 And does God ever annex his blessings to trifles or things of indifferency? Wherefore be not overwise in thine own eyes conceipt, but as thou desirest to inherit this blessing consider & search into these Scriptures wchwhich God hath given to be a guide in these latter times, & be not discouraged by the gainsaying wchwhich these things will meet with in the world.

[They will call thee it may be a hot-headed fellow a Bigot, a Fanatiqꝫque, a Heretiqꝫque &c: And tell thee of the uncertainty of these interpretations, & vanity of attending to them: Not considering that the prophesies concerning orour Saviour's first coming were of more difficult interpretation, and yet God rejected yethe Iews for not attending better to them. And whither they will beleive it or not, there are greater judgments hang over the Christians for their remisness then ever the Iews yet felt. But yethe world loves to be deceived, they will not understand, they never consider equally, but are wholly led by prejudice, interest, the prais of men, and authority of yethe Church they live in: as is plain becaus all parties keep close to yethe Religion they have been brought up in, & yet in all parties there are wise & learned as well as fools & ignorant. There are but few that seek to understand the religion they profess, & those that study for understanding therein, do it rather for worldly ends, or that they may defend it, then for worldl to examin whither it be true wthwith a resolution to chose & profess that religion wchwhich in their judgment appears the truest. And as is their faith so is their practise6 practise. ffor where are the men that do never yeild to anger nor seek revenge, nor disobey governours, nor censure & speak evil of them, nor cheat, nor lye, nor swear, nor use God's name idly in their common talk, nor are proud nor ambitious nor covetous, nor unchast, nor drink immoderately? Where are they that live like yethe primitive Christians, that love God with all their hearts & with all their soules & wthwith all their might, and their neighbour as their selves; & that in what they do well are not rather led by fashions and principles of Gentility then religion, & where those disagree do not account it rudeness to depart from the former? I feare there are but very few whose righteousness exceeds yethe righteousness of the Scribes & Pharisees.

This is the guise of yethe world, and therefore trust it not, nor value their censures & contempt. But rather consider ytthat it is yethe wisdom of God that his Church should appear despicable to yethe world to try the faithfull. For this end he made it a curs under Law to hang upon a tree that the scandal of yethe Cross might be a tryall to the Iews; & for yethe like tryall of the Christians he hath suffered yethe Apostacy of the latter times, as is declared in calling it the hower of temptation wchwhich should come upon all yethe world to try them that dwell upon the earth Rev 3.10. Be not therefore scandalised at the reproaches of yethe world but rather looke upon them as a mark of yethe true church.

And when thou art convinced be not ashamed to profess the truth. ffor so otherwise thou mayst become a stumbling block to others, & inherit the lot of those Rulers of yethe Iews who beleived in Christ but yet were afraid to confess him least they should be put out of the Synagogue. see Ezek. 3.18 Wherefore when thou art convinced be not ashamed of yethe truth but profess it openly & indeavour to convince thy Brother also that thou mayst inherit at the resurrection the promis made in Daniel 12.3, that they who turn many to righteousness shall shine as the starrs for ever & ever. And rejoyce if thou art counted worthy to suffer in thy reputation or any other way for yethe sake 7 of yethe Gospel, for then great is thy reward.

But yet I would not have thee too forward in becoming a teacher, like those men who catch at a few similitudes & scripture phrases, & for want of further knowledg make use of them to censure & reproach superiours & rail at all things that displeas them. Be not heady like them, but first be throughly instructed thy self & that not onely in the prophetiqꝫque Scriptures but more especially in the plain doctrines delivered therein so as to put them in practise & make them familiar & habituall to thy self. And when thou hast thus pulled out the beam out of thine own eye then shalt thou see clearly to pull out the mote out of thy Brothers eye. Otherwise how wilt thou say to thy Brother, Let me pull out the mote out of thine eye & behold a beam is in thine own eye.

Some I know will be offended that I propound these things so earnestly to all men as if they were fit onely for yethe contemplation of yethe learned. But they should consider that God who best knows yethe capacities of men does hide his mysteries from yethe wise & prudent of this world and reveal them unto Babesbabes. They were not the Scribes & Pharisees but yethe inferiour people who beleived on Christ & apprehended yethe true meaning of his Parables & of yethe Prophesies in yethe old Testament concerning him. The wise men of yethe world are often too much prepossest with their own imaginations & too much intangled in designes for this life. One has bought a piece of ground, another has bought five yoke of Oxen, a third has Married a wife, & therefore since they are for yethe most part otherwise ingaged it was fit that the halt & poor and yethe maimed & yethe halt & yethe blind & those that are in yethe high ways & hedges should be also invited. And God who intended this Prophesy chiefly for their sakes is able to fit their understandings to it. And it is yethe gift of God & not of human wisdom so to understand it as to beleive it.

Tis true that without a guide it would be very difficult not onely for them but even for yethe most learned to understand it right But if the interpretation be done to their hands, I know not why by the help of such a guide they may not by attentive & often reading be8 be capable of judgi understanding & judging of it as well as men of greater education. And such a guide I hope this Book will prove: especially if yethe judgment of yethe Reader be prepared by considering well yethe following Rules for inabling him to know when an interpretation is genuine & of two interpretations wchwhich is yethe best.

It was the judiciously learned & conscientious Mr Mede who first made way into these interpretations, & him I have for yethe most part followed. ffor what I found true in him it was not lawful for me to recede from, & I rather wonder that he erred so little then that he erred in some things. His mistakes were chiefly in his Clavis, & had that been perfect, the rest would have fallen in naturally. Whence may be guessed yethe great uncertainty of others who wthwithoutwithout any such previous methodising of yethe Apocalyps have immediately fallen upon giving interpretations. ffor so by taking yethe liberty to twist yethe parts of yethe Prophesy out of their natural order according to their pleasure wthwithoutwithout observing wthwith having regard to the internall characters whereby they were first to be connected, it might be no very difficult matter amongst the great variety of things in the world to apply them more ways then one to such as should have some show of an interpretation. And yet all that I have seen besides yethe labours of Mr Mede have been so botched & framed wthwithoutwithout any due proportion, that I could heartily wish those Authors fear some of those Authors did not so much as beleive their own interpretations, which makes me wish that they had been moved to more caution by considering the curs ytthat is annexed to yethe end of this Prophesy.

I testify unto every man that heareth the words of yethe Prophesy of this book; If any man shall add unto these things God shall add unto him the plagues that are written in this book. And if any man shall take away from the9 the words of yethe book of this Prophesy, God shall take away his part out of yethe book of life, & out of yethe holy city & from the things wchwhich are written in this book.

For to frame fals interpretations is to prejudice men & divert them from the right understanding of this book And this is a corruption equipollent to yethe adding or taking from it, since it equally deprives men of yethe use & benefit thereof. But yet I hope they did it neither out of yethe vanity of appearing somebody in the world, nor out of designe to promote yethe externall splendor & felicity of Churches rather then yethe internall purity wchwhich is of infinitely more value, nor out of any other temporal ends, but wthwith an upright heart that God may not lay it to their charge

Yet I could wish that those who make all to be long since past, even in yethe Apostels age, had considered that when according to them this Prophesy should have been usefull to yethe Church, their interpretations were not so much as thought upon. All sacred Prophesies are given for yethe use of yethe Church, & therefore they are all to be understood by the Church in those ages for whose use God intended them. But these prophesies were never understood by yethe Church in yethe former ages: They did not so much as pretend to understand them, nor thought that they concerned their times, but wthwith one universall consent delivered down to posterity yethe famous Tradition of yethe Antichrist described therein to come in the latter ages. And therefore since they were never yet understood, & God cannot be disappointed, we must acknowledg that they were written & shall prove for yethe benefit of yethe peresent & future ages, & so are not yet fulfilled. Wherefore let men be carefull how they indeavour to divert or hinder yethe use of these scriptures, least they be found to fight against God.

Considering therefore the great concernment of these scriptures & danger of erring in their interpretation, 10 it concerns us to proceed wthwith all circumspection. And for that end I shall propound to myself make use of this Method.

First I shall lay down certain Rules general Rules of Interpretation, yethe consideration of wchwhich may prepare the judgment of yethe Reader & inable him to know when an interpretation is genuine & of two interpretations which is the best.

Secondly, To prepare the Reader also for understanding the Prophetiqꝫque language I shall lay down a short description thereof, showing how it is borrowed from comparing a kingdom either to yethe Vnivers or to a Beast: So that by the resemblance of their parts the signification of yethe figurative words & expressions in these Prophesies may be apprehended at one view & limited from yethe grownd thereof. By wchwhich means the Language of yethe Prophets will appear become certain & yethe liberty of wresting it to private imaginations be cut of. The heads to wchwhich I reduce these words I call Definitions.

Thirdly, These things being premised, I compare yethe ꝑparts of yethe Apocalyps one wthwith another & digest them into order by those internal characters wchwhich yethe Holy-ghost hath for this end imprest upon them. And this I do by drawing them up the substance of yethe Prophesy into Propositions, & subjoyning the reasons for yethe truth of every Proposition.

And here I cannot but loudly proclaim the admirable & more then humane wisdom that shines in the contexture of this Prophesy & its accurate consent wthwith all other prophesies of yethe old & new Testament.

Fourthly,

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Rules for interpreting yethe words & language in Scripture.

1. To observe diligently the consent of Scriptures & analogy of the prophetiqꝫque stile, and to reject those interpretations where this is not duely observed. Thus if any man interpret a Beast to signify some great vice, this is to be rejected as his private imagination becaus according to the stile and tenour of yethe Apocalyps & of all other Prophetiqꝫque scriptures a Beast signifies a kingdom body politiqꝫque & sometimes a single person wchwhich heads that body, & there is no ground in scripture for any other interpretation, excepting that it is sometimes spoken of a single ꝑperson 2. To assigne but one meaning to one place of scripture; un unles it be by way of conjecture or where unless it be perhaps by way of conjecture, or where the literal sense is designed to hide yethe more noble mystical sense as a shell yethe kernel untill such time from being tasted either by unworthy persons, or untill such time as God shall think fit. In this case there may be for a blind, a true literal sense, even such as in its way may be beneficial to yethe church. But when we have the principal meaning: If it be mystical we can insist on a true literal sense no farther then by history or arguments drawn from circumstances it appeasappears to be true: if literal, though there may be a also a by mystical sense yet we cannot scarce can scarce be can scarce be sure there is one without divine authority for it, & some further arguments for it then a bare analogy. Much more are we to be cautious in giving a double mystical sense. There may be a double one, as where yethe heads of yethe Beast signify both mountains & Kings Apoc 17.9, 10. Or the number But without divine authority or at least some further argument then the analogy and resemblance & similitude of things, we can be sure of cannot be sure that yethe Prophesy looks more ways then one. Too much liberty in this kind savours of a luxuriant ungovernable fansy and borders on enthusiasm. For a man cannot be obliged to beleive more meanings of a place then one. If yethe place be intended litterally he is not obliged to beleive any mysticall sense, but if mystically, he is not obliged to beleive any the litterall sense. And if two meanings seem equally probable he is obliged to beleive no more then in general ytthat one of them is genuine untill he meet wthwith some motive to prefer one side.

Yet this rule is not so to be understood but that the same thing may have divers meaning but therethen each meaning is to be collected from a different place passage or circumstance of scripture. As when of any thing done under yethe Law we collect yethe literall truth from out of yethe old Testament & a mysticall meaning from out of the new: Or understand yethe heads of yethe Beast both of Mountains & Kings out of Rev 17.9, 10. Or consider yethe nūumber of yethe Beast as it is yethe number of his name Rev 13.17, as it is opposite to yethe number of yethe churches Rev 7.4 & 21.17 and as it is yethe type of some iniquity Rev 15.2. 23. To keep as close as may be to the same sense of words, especially in the same vision, (2) unless where yethe propriety of yethe language or other circumstances plainly require a different signification in divers places scripture it self declares that there is a double meaning & (1) 23. To keep as close as may be to yethe same sense of words especially in yethe same Vision and to neglect prefer those interpretations where this is not most duely observed unles yethe propriety of yethe language any circumstance plainly require a different signification. to reject prefer those interpretations where this is not best observed. Thus if a man interpret yethe same Beast to signify a kingdom in one sentence & a vice in another when there is nothing in yethe text that does argue any change of signification, sense, this is to be rejected as a patch & no genuine interpretation. So if a man in yethe same or contemporary visions where yethe earth & sea or yethe earth & waters stand related to one another shall interpret the earth to signify sometimes yethe dition of a Kingdom as in yethe first Trumpet in chap 12 where yethe Dragon came down to yethe inhabitants of yethe earth & sea, , sometimes Councils as where yethe Earth helped yethe woman, & sometimes onely a low estate as where yethe Dragon was cast into yethe Earth, or yethe two horned Beast rose up out of yethe Earth yethe Dragon was cast into yethe earth or the two hornd Beast rose out of the earth this wavering is not readily to be acquiesced in but such an interpretation to be sought indeavoured after as retains the same signification of Earth in all cases. ✝ vers. pag. pag ✝ So in yethe vision of yethe whore chap 17 & 18, to take yethe Kings of yethe earth chap 17 18 over wchwhich yethe woman or great city reigned chap 17.18 for any other then the kings of yethe earth wchwhich she committed fornication wthwith her ch 17.2 & 18.3, 9 and lamented her fall ch 18.9, 10 that is for any other then yethe 10 Kings or Kingshorns who gave their Kingdom to the Beast of yethe Beast she reigned over, is not congruous. So in yethe vision of yethe whore chap. 17 & 18 to take Kings of yethe Earth in chap one sence chap 17.2 and ch 18.3, 9 & in another ch 17.18 is isis not harmoniusharmonious. 34. To prefer chose those interpretations wchwhich are most according to yethe litterall meaning of yethe scriptures unles where the tenour & circumstances of yethe place plainly require an Allegory. Thus if the wound by a sword should be interpreted of a spirituall wound, or yeif the battel at the seventh Trumpet exprest & vial exprest by yethe concours of Armies, & by a hail-storm with other meteors should be interpretedin interpreted of a spiritual Battel; since there is nothing in the text to countenance such an interpretation, it ought to be rejected as a phantasy, Where note ytthat the usuall signification of a significationprophetic prophetic figure is in the application of this Rule to be accounted equipollent to yethe literall meaning of a word when ever it appears ytthat yethe Prophets speak in their figurative language. As if they describe the overthrow of nations by a tempest of Hail, thunder, lightning and shaking of yethe world, the usuall signification of this figure is to be esteemed yethe proper & direct sense of yethe place as much as if it had been yethe litterall meaning, this being a language as common amongst them as any national language is amongst yethe people of that nation. 45. To acquiesce in that sense of any portion of Scripture 13 as the true one wchwhich results most freely & naturally from yethe use & propriety of yethe Language & tenor of the context in that & all other places of Scripture to that sense. For if this be not the true sense, then is the true sense uncertain, & no man can attain to any certainty in yethe knowledg of it. Which is to make yethe scriptures no certain rule of faith, & so to reflect upon the spirit of God who dictated it. He that without better grounds then his private opinion or the opinion of any human authority whatsoever shall turn scripture from the plain meaning to an Allegory or to any other less naturall sense declares thereby that he reposes more trust in his own imaginations or in that human authority then in the Scripture & by consequence that he is no true beleever. And therefore yethe opinion of such men how numerous soever they be, is not to be regarded. Hence it is & not from any reall uncertainty in yethe ScripturesScripture that Commentators have so distorted it; And this hath been the yethethe door through wchwhich all Heresies have crept in & turned out yethe ancient faith.
Rules for methodising construing the Apocalyps. Rule 5B. To prefer those interpretations wchwhich, cæteris paribus, are of the most considerable things. ffor it was Gods designe in these prophesies to typify & describe not trifles but yethe most considerable things in the world during the time timetime of the Prophesies. Thus were the question put whether the three froggs, the head or horn of any Beast, the whore of Babylon, the woman Iezabel, the ffals Prophet, the Prophet Balaam, the King Balac, the martyr Antipas, the two witnesses, the woman cloathed with the Sun the SoManchild her Son, the Eagle proclaiming Wo & the like were to be interpreted of single persons or of kingdoms Churches & other great bodies of men: I should by this Rule alone prefer the latter, unless perhaps in any case the single person propounded might be of more note & moment then the whole body of men he stands in competition with, or some other material circumstance might make more for a single person then a multitude. 56. To make yethe visions & parts of yethe same a vision succeed one another according to yethe order of yethe narration without any breach or interfering unless when there are manifest indications of such a breach or interfering. For if the order of visions & of their its parts might be interr varied or interrupted at pleasure, they it would be of no certain interpretation, which is to elude them it and make them it no prophesiesprophesie but an ambiguitiesambiguitie like those of yethe heathen Oracles. 67. In collaterall visions to adjust yethe most notable parts & periods to one another: And if they be not throughout equ collaterall, to make the beginning or end of one vision fall in wthwith some notable period of the other. For the visions are duely proportioned to yethe actions & changes of yethe times wchwhich they respect by yethe following Rule and therefore they are duely proportioned to one another. (2) But yet this Rule is not over strictly to be adhered to when yethe visions respect divers kingdoms or one vision respects yethe Church & another yethe state because there may be remarkable revolutions in. (1) An instance of this you have in suiting yethe Dragon to all yethe seals yethe Beast to all yethe Trumpets and yethe Whore to yethe Wo Trumpets. 78. To prefer choose those interpretations constructions wchwhich without straining reduce contemporary visions to yethe greatest harmony of their parts. I mean not onely in their proportions as in the precedent rule, but also in their other qualities, & principally so as to make them respect the same actions For the design of collaterall visions is to be a key to one another & therefore yethe way to unlock them without straining must be fitting one to yethe other wthwith all diligence & curiosity. This is true opening scripture by scripture. An instance of this you have in yethe comparison of yethe Dragon's history with yethe seales & Trumpets in Prop , & of the Trumpets wthwith yethe seales Vials, in Prop &c 14 89. To prefer choose those interpretations constructions wchwhich without straining reduce things to the greatest simplicity. The reason of this is manifest by the precedent Rule. Truth is ever to be found in simplicity, & not in yethe multiplicity & confusion of things. As yethe world, wchwhich to yethe naked eye exhibits the greatest varitvariety of objects, appears very simple in its internall constitution when surveyed by a philosophic understanding, & so much yethe simpler by how much the better it is understood, so it is in these visions. It is yethe perfection of all God's works that they are all done wthwith yethe greatest simplicity. He is yethe God of order & not of confusion. And therefore as they that would understand yethe frame of yethe world must indeavour to reduce their knowledg to all possible simplicity, so it must be in seeking to understand these visions. And they that shall do otherwise do not onely make sure never to understand them, but derogate from yethe perfection of yethe prophesy; & declare make it suspicious also that their designe is not to understand it but to shuffle it of & confound yethe understandings of men by making it intricate & confused. 910. In construing yethe Apocalyps to have little or no regard to arguments drawn from events of things; For there becaus there can scarce be any certainty in historicall interpretations untill unless the construction be first determined. 1011. To acquiesce in that construction of yethe Apocalyps as yethe true one wchwhich results most naturally & freely from yethe characters imprinted by the holy ghost on the severall parts thereof for insinuating their connexion, & from the observation of yethe precedent rules. The reason of this is yethe same wthwith that of the fourthfift rule. Hence if any man shall contend that my Construction of yethe Apocalyps is uncertain, upon pretence that it may be possible to find out other ways, he is not to be regarded unless he shall show wherein what I have done may be mended. If yethe ways 15 wchwhich he contends for be less natural or grounded upon weaker reasons, that very thing is demonstration enough that they are fals, & that he seeks not after truth but labours for yethe interest of a party. And if yethe way wchwhich I have followed be according to yethe nature & genius of yethe Prophesy there needs no other demonstration to convince it. For as of an Engin made by an excellent Artificer every a man readily beleives ytthat yethe parts are right set together when he sees them joyn truly with one another notwithstanding that they may be strained into another posture; & as every ma man readily acquiesces in yethe meaning of an Author how intricate so ever when he sees yethe words construed or set in due order according to yethe laws of Grammar, notwithstanding ytthat the words may possibly be forcedforcing there may be a possibility of forceing yethe words to some other harsher construction: so a man ought wthwith equal construction reason to acquiesce in thatthe construction of these Prophesies when he sees their parts set in order according to their suitableness & the characters imprinted in them for that purpose Tis true that an Artificer may make an Engin capable of being wthwith equal congruity set together more ways then one, & that a sentence may be ambiguous: but this Objection can have no place in the Apocalyps, becaus God who knew how to frame it without ambiguity intended it for a rule of faith. But it is needless to urge wthwith this general reasoning the Construction wchwhich I have composed, since the reasons wherewith I have there proved every particular are of that evidence that they cannot but move yethe assent of any humble and indifferent person that shall wthwith sufficient attention peruse them them & cordially beleives the scriptures. Yet I would not have this so understood as to hinder the further search of other persons. I suspect there are still more mysteries to be discovered. And as Mr Mede layed yethe foundation & I have built upon it: so I hope others will proceed higher untill the work be finished. Rules for interpreting the Apocalyps. 1112. The Construction of yethe Apocalyps after it is once determined16mined must be made the rule of interpretations; And all interpretations rejected wchwhich agree not with it. That must not be strained to fit history but such things chosen out of history as are most suitable to that. 1213. To interpret sacred Prophecies of yethe most considerable things & actions of those times to wchwhich they are applied. For if it would be weakness in an Historian whilst he writes of obscurer actions to let slip the greater, much less ought this to be supposed in the holy Prophesies which are no other then prophesies histories of things to come. 1314. To proportion the most notable parts of Prophesy to the most notable parts of history, & yethe breaches made in a continued series of Prophesy to yethe changes made in history And to reject those interpretations where the parts of and breaches of Prophesy do not thus bear a due proportion to yethe parts & changes in History. For if Historians divide their histories into sectionsSections Chapters & Books at such periods of time where the less, greater & greatest revolutions begin or end; & to do otherwise would be improper: much more ought we to suppose ytthat yethe holy Ghost observes this rule accurately in his prophetiqueprophetick dictates, since they are no other then histories of things to come. Thus by the great breaches made between the sixt & seventh seal by interposing the vision of yethe sealed saints, & between yethe sixt & seventh Trumpet by interposing yethe vision of the little book, that prophesy is divided into three cardinal parts, & yethe middle part subdivided by yethe little breach between yethe fourth & fift Trumpet made by interposition of yethe Angel crying Wo, & all yethe other seals & trumpets are as it were less sections. And therefore to these breaches & sections, according to yethe rule, must be adapted periods of time wchwhich intercede & disterminate proportional revolutions of history. Again if a Historian should use no proportion in his descriptions but magnify a less thing above a greater or attribute the more courage to yethe softer of two persons &c.: we should17 should count it an argument of his unskilfulness. And therefore since the dictates of the Holy-Ghost are histories of things to come, such dispodisproportions are not to be allowed in them. Thus in Daniel's vision of yethe four Beasts, it would be grosly absurd to interpret, as some have Polititians of late have done, the fourth Beast of Antiochus Epiphanes & his successors; since that is described to be yethe most terrible, dreadfull, strong, & warlike Beast of all yethe four, & the Prophet dwels far longer upon the description of that then of all the others put together: whereas the kingdom of Antiochus Epiphanes & his successors was both less & weaker & less warlike then any of the three before him. 1415. To chose those interpretations wchwhich without straining do most respect the church & argue the greatest wisdom & providence of God for preserving her in the truth. As he that would interpret the actions or letters or actions of a very wise states man, so as thence to know yethe council wherewith they are guided & the designes he is driving on, must consider the main end to wchwhich they are directed & suppose they are such as most conduce to ytthat end & argue the greatest wisdom & providence of the States-man in ordering them: so it is in these Prophesies. They are the counsels of God & so yethe most wise, & fittest for yethe end to wchwhich they are designed: And that end is the benefit of yethe Church to guide &her & preserve her in yethe truth. For to this end are all yethe sacred prophesies in both the old and new Testament directed, as they that will consider them may easily perceive. Hence may appear yethe oversight of some interpreters whose interpretations if they were true would make yethe Apocalyps of little or no benefit concernment to yethe Church. Perhaps what follows may be better inserted in yethe preface. Yet I meane not that these Prophesies were to con intended to convert the whole world to yethe truth. For God is just as well as merciful, & punishes wickednes by hardening yethe wicked & visiting18 visiting yethe sins of yethe fathers upon the children. But the designe of them is to try men & convert the best, so ytthat the church may be purer & less mixed wthwith Hypocrites & luke-warm persons. And for this end it is that they are wrapt up in obscurity, & so framed by the wisdom of God that yethe inconsiderate, yethe proud, yethe self-conceited, yethe presumptuous, yethe scholist, yethe sceptic, they whose judgments are ruled by their lusts, their interest, yethe fashions of yethe world, their opini esteem of men, the outward shew of thing or other prejudices, & all they who, of how pregnatpregnant natural parts soever they be, yet cannot discern yethe wisdom of God in yethe contrivance of yethe creation: that these men whose hearts are thus hardned in seeing should see & not perceive & in hearing should heare & not understand. For God has declared his intention in these prophesies to be as well that none of yethe wicked should understand as ytthat yethe wise should understand, Dan: 12. And hence I cannot but on this occasion reprove the blindness of a sort of people men who although they have neither better nor other grounds for their faith then yethe Scribes & Pharisees had for their religion Traditions, yet are so pervers as to call upon other men for such a demonstration of yethe certainty of faith in yethe scriptures that a meer naturall man, how wicked soever, who will but read it, may judg of it & perceive yethe strength of it wthwith as much perspicuity & certainty as he can a demonstration in Euclide. Are not these men like yethe Scribes & Pharisees who would not attend to yethe law & yethe Prophets but required a signe of Christ? Wherefore if Christ thought it just to deny a signe to that wicked & adulterate generation notwithstanding that they were God's own people, even & histhe Catholiqꝫque Church; much more may God think it just that this generation should19 should be permitted to dy in their sins, who do not onely like yethe Scribes neglect but trample upon the law and yethe Prophets, & endeavour by all possible means to destroy yethe faith wchwhich men have in them, & to make them disregarded. It is I could wish they would consider how contrary it is to God's purpose ytthat yethe truth of his religion should be as obvious & perspicuous to all men as a mathematical demonstration. Tis enough that it is able to move yethe assent of those wchwhich he hath chosen; & for yethe rest who are so incredulous, it is just that they should be permitted to dy in their sins. Here then is yethe wisdom of God, that he hath so framed yethe Scriptures as to discern between yethe good and yethe bad, that they should be demonstration to yethe one & foolishness to yethe other. And from this consideration may also appear the vanity of those men who regard yethe splendor of churches & measure them by the external form & constitution. Whereas God it is more agreable to God's designe that his church appear contemptible & scandalous to yethe world to try men. For this end doubtles he suffered yethe many revoltings of yethe Iewish Church under yethe Law, & for yethe same end was yethe grand Apostacy to happen under yethe gospel. Rev . If thou relyest upon yethe externall form of churches, yethe Learning of Scholars, yethe wisdom of statemen or of other men of Education; consider wthwith thy self whither thou wouldest not have adhered to yethe scribes & Pharisees hadst thou lived in their days, & if this be thy case, then is it no better then theirs, & God may judg thee accordingly, unless thou chance to be on yethe right side, wchwhich as tis great odds may prove otherwise so if it should happen yet it would not scarce excuse thy folly although it might something mitigate it. 20 Definitions Prophetic figures. The original of the figurative Language of the Prophets was yethe Comparison of a Kingdom to yethe 1 WorldsWorld & the parts of the one to yethe like parts of the other. And accordingly the 2 Sun signifies yethe supreme King and Kingly power. The Moon yethe next in dignity that is yethe priestly power with yethe person or persons it resides in. The greater stars yethe rest of yethe Princes or inferior Kings. The 3 Heaven the th Throne court honours & dignities wherein these terrestrial Luminaries & stars are placed, & the 4 Earth & 5 Sea yethe (condition of) inferior people. inferior people. 5 Waters the same. 5. The sea a gathering together of many people into one large dition or body politick, a great kingdom. 5, 21, 25 Rivers & fountains of water, peoples under several heads, many small kingdoms principalities or provinces with& their head cities. 6 And when there are two sorts of people considered, they are sometimes distinguished by calling one yethe earth & yethe other the Sea, waters or rivers. When yethe Earth is put to signify any people or aggregate of Nations, then MoroverMoreover a 7 Mountain signifies a city & more especially the head City as Ierusalem or Babylon, & sometimes a 8 Temple & so 9 x Islands signify Temples in a Country represented by yethe sea. 10 Dens & Rocks of Mountains yethe buildings of Cities or yethe ruins of them, & chiefly of great stone buildings such as are Forts, Pallaces & 1011 Temples. 12 Trees & Herbs men 1213 Swarms of Insects (as of Locusts) numerous Armies. 1314 Wild Beasts forreign Kingdoms Armies of invaders. 1415 Other Beasts, as Froggs, other societies or sects of men according to their qualities. Wildernes a country wasted by these Beasts whither it be in 1516 temporal or 1617 spirituall matters. 1718 Flesh riches upon wchwhich they prey. 1819 The Foules of yethe Air the things ytthat are in it, as spirits, or infectious diseases, & sometimes it may be, troops of horsmen, or yethe commanders of an ArmyArmies & kingdoms. When the Sea or Waters are put to signify a people or aggregate of nations, then Again by 19 Islands are meant parcels of ground set apart from yethe possessions of yethe people suppose for yethe building of Temples or Altars 20 By ships buildings. & By Merchant ships &c. 20 By Merchant ships buildings for commerce & profit such as are shops to tradesmen & temples to Priests. By a Navy of war-ships an Army. By Rivers of men running to and fro the Provinces & countries or people or yethe Nations of a Kingdom such21 such as are Armies. 2322 By overflowing floods Invasions. 2423 By drying up of waters the decay of military strength 2524 By Reeds & Flaggs men. 2625 By Fountains of water Cities & towns. 2726 And by Fishes Armies or people. Hitherto I have considered yethe World onely so far as its parts are compared to yethe parts of a Kingdom in a due proportion to yethe whole: which I chose to do becaus this was yethe original of yethe figurative language of yethe Prophets & therefore must be yethe rule to understand it. But it frequently happens that to make yethe parts of a Kingdom hold yethe better correspondence with one another, & for the more convenience of expressing their mutuall respects & actions & sometimes of considering two or more Kingdoms at once yethe Prophets extend some part of yethe world to yethe whole Kingdom: As yethe celestial frame by putting 27 the lesser stars, to signify yethe common people, & 28 the clouds great multitudes of them 28B the Moon a feminine2 body1 changeable3 superstitious illuminated by the sun, a body of people combined in any religion made splendid by the sun that is in any national religion.; or the terrestrial by putting 29 yethe tallest Trees for Kings & Princes & lesser Plants or Herbs for yethe common people; or any single 30 Beast Animal as a Lyon, Beare, 31 Dragon Eagle, Lamb, Woman, Man, or even an Angel. &c, by putting any animal signifies a kingdom the by putting their parts & qualities to signify the parts & qualities of the Kingdōom. As its 32 heads if more then one to signify powers parts of it distinction of the Kingdom into soe many capital parts whether collaterall or successive, 3233 the 34 horns upon any head its Kings or yethe subordinate number of Kingdoms belonging to ytthat head, 34 the 35 eyes political skill & foresight a politician & more emphatically a prophet 35 the 36 mouth a power of commanding & making laws, or promulger of laws speaker of laws 36 the 37 teeth Captains & squadrons other of armies under their several Commanders of Armies, 3837 the 38 Wings & leggs leggs or feet Armies, 38 the 39 tayl also Armies if it be of a serpentine form so that yethe Beast may fight with it, otherwise onely a train of attendants, 39 & yethe 40 body yethe rest of yethe Kingdom wchwhich is guarded & governed by these parts,. And thus much concerning yethe parts of a Kingdom. The chief passions are 22 represented as followeth. 40 Ascending up to heaven signifies great exaltation 4241 Ascending in a cloud exaltation by a multitude of people; & 42 Riding on yethe clouds victory &dominion over much people. Passing away of heaven & earth yethe passing 42 Covering yethe Sun with a cloud or with smoke oppression of yethe King by yethe armies of an enemy. Passing away of heaven & earth yethe passing away of a kingdom Isa. 34.4. 4443 Darkning smiting or setting of yethe Sun Moon & Stars, yethe ceasing of a Kingdom, or desolation of it proportional to yethe darknes if it be not totall. 4544 Blacknes of yethe Sun & turning the Moon into blood, into blood the splendor of yethe kingdom put out & its glory turned into slaughter. the religious body thereof politically slain 4645 Turning water into blood great slaughter of yethe people or at least yethe political death of a kingdom. 45B Embittering ✝ 45B ✝ Embittering of Waters by wormwood vehement affliction of a people & that chiefly by warr. Waters made bitter by wormwood, great vehement affliction of a people & that chiefly by war 4746 The falling of any thing into water the ruin of that thing. 4847 Burning any thing with fire the consuming of it by war. 4948 Being scorched with yethe Sun, affliction through war to be caused by the King. 48B Appearing like a fiery substance as yethe Sun Apoc. 1.16 burning brass Apoc. 1.15 flames of fire Apoc. 1.14 or cloathed with a fiery substance as wthwith yethe Sun Apoc. 12.1 & 19.17 signifies being in great affliction by war or persecution. 5049 Earthquakes wars & commotions. 5150 Shaking of heaven & Earth commotions so great as to overthrow Kingdoms. 5251 Winds long & continued series of war. 51 Whirlwinds very violent & destructive wars. 52 The more sudden & violent tempests of hail & thunder, the battels therein with loss to that side on wchwhich the tempest falls, whereof yethe greatnes is aggravated if the hail stones be described very great or mixed wthwith fire (i.e. of Lightning) or wthwith blood. 5253 But rain signifies yethe blessing of God unless it come wthwith a flood. And living water or water of life is the gift of yethe spirit Ioan 7.38, 39. Apoc that is, saith yethe Chalde Paraphrast I have put yethe words of my prophesy in thy mouth that & protected thee in yethe shaddow of my power that I might say un raise up yethe people of whom tis said they shall be multiplied as yethe stars of heaven & that I may found yethe congregation of whom tis said ytthat it shall be multiplied as yethe dust of yethe earth, & say to yethe inhabitants of Sion, Ye are my people. And so again in Isa 65.17 Behold I create new heavens & a new earth; & the former shall not be remembred – For behold I create Ierusalem a rejoycing & her people a joy. So again, in Haggai I will shake yethe heavens & yethe earth & I will overthrow yethe thonethrone of kingdoms Haggai 2.21 Yet once more I will shake the heaven & yethe earth & yethe sea & yethe dry land & I will shake all nations Hagg. 2.6 Which is afterward thus by the Prophets interpreted of Kingdoms I will shake saith he the heavens & yethe earth & I will overthrow yethe throne of Kingdoms. 21. Which And so also yethe by yethe Apostle Paul saith, This yet once more saith he signifieth yethe removing of those things wchwhich are shaken – that those things wchwhich cannot be shaken may remain: wherefore we receiving a kingdom which cannot be moved. Heb. 26 23 Besides these there are many other figurative expressions, taken for the most part from more obvious similitudes or affinities of things; 5554 as to represent a Warrior or Potentate by a horsman. 5655 Victoriousnes by a bowBow. 5756 Iustice by a Ballance or Measure. 5857 Martyrs by an Altar. The Church by a 5958 Temple or 6059 Woman 60 Persecution of the Church by yethe pains of a woman in travail. 61 An adulterate Church by a Whore. 62 Idolatry of yethe Church by 61 Whoredom or 62 Blasphemy. 63 Idols by Men. 64 The settingshutting up of Idols in their Temples or burying them in the ruins thereof by hiding men in Dens & Rocks of Mountains. 64 The fall of Idol-temples upon their Idols by the falling of Rocks2 & Mountains1 upon men. 65 The throwing down of Idols by yethe falling of stars of unto yethe earth as figgs fall from a Fig-tree. 65 The throwing down of Idol Temples by the departing of yethe heavens as a scroll when it is rolled together. 66 The springing up of new heresies or fals religions by ascention out of the bottomles pit. 67 Error & affliction by drunkenness or a potion. 68A The plague of Overthrow in warr by a wound. 68B A durable plague of war by a Sore 68C Desolation by nakedness. 69 Slaughter of yethe Wicked Punishing in hell by treading a Winepress. 70 And the end of yethe World by a harvest or Vinetage. Slaying in hell by treading a winepress. And some others there are wchwhich are either so obvious as need no explaining, or may be more conveniently explained hereafter. 24 Definitions. The original of yethe Parabolical figurative language of the Prophets is yethe Comparison of a Kingdom to yethe 1 Frame of Heaven & Earth, & yethe parts of yethe one to the like parts of yethe other. And hence accordingly the 2 Sun signifies yethe supreme magistrate, yethe 3 Moon yethe next in dignity, yethe 4 Stars yethe rest of yethe Court, or in generall yethe glory of yethe Kingdom 3 yethe greater stars yethe rest of yethe Princes or inferior Kings. 3 Heaven the Court orCourt or the honours & dignities therein wherein yth these terrestriall luminaries & stars are placed [Light & Clouds yethe splendor glory & exaltation of yethe Kingdom.] & 4 Earth & 5 Sea yethe condition of inferior people. 6 And when there are [two Kingdoms or] two sorts of people considered, they are some times distinguished by calling one yethe Earth & yethe other the Sea. When yethe Earth is put to signify any people this or aggregate of Nations, then a 7 Mountain signifies a city & more especially the head City as Ierusalem or Babylon, & sometimes a 8 Temple. 9 Dens & Rocks of Mountains the buildings of Cities or yethe ruins of them & chiefly of great stone buildings such as are Palaces & 10 Temples 11 Vegetables men [Hiding of men in dens & rocks of Mountains yethe shutting up of Idols in their Temples or burying them in the ruins thereof. 11 Trees & Herbs men. The fall of Mountains & rocks upon men, the fall of Idol-temples upon their Idols. Trees yethe great & rich men of divers rancks according to yethe greatness nature & bignes of yethe tree, Oaks, men of strength & power, Cedars & firrs the honourable & rich, 25 Vines yethe rich & delicat & sometimes yethe wicked. Treading of yethe winepres yethe slaughter of yethe wicked, Shrubs men of middle degree, Herbs or Grass yethe inferior people.] 12 Swarms of insects (as of Locusts) numerous Armies. 13 Wild Beasts Armies or Troops of SouldersSouldiers. 14 Other Beasts (as Horses or Froggs) other societies or sects of men according to their qualities. 15 Wilderness a countriescountry wasted by these beasts whither it be in 15 temporall or 16 spirituall matters. 17 Flesh riches & money upon wchwhich they prey. 18 The Foules of yethe Air the things that are in it, as spirits or infectious diseases, & sometimes it may be troops of horsmen, or yethe commanders of an Army. When the Sea or Waters are put to signify a people or aggregate of nations, then by 19 Islands are meant Cities or Temples by 19 Islands parcels of ground set apart from yethe propriety possessions of yethe people the Courts of Temples for yethe building of Temples or Altars. 20 By merchant Shipps Buildings, (& chiefly such as are) for commerce & profit such as are (trading towns to Nations,) Shops to Trades-men & Temples to Priests. – to Priests. 21 By a navy of war-ships an Army ~ ~ ~ ~ ~ ~ to Priests. By ffountains of water cities & Townes or captains & great men. 22 By rivers ( trains Armies of men running to & fro such as are Armies [or yethe afflux of fforreigners]. 23 By overflowing ffloods = Invasions. 24 By the drying up of Ri waters the decay of military strength. 25 By Reeds & Flaggs men 26 By fountains of water cities & towns & by 27 ffishes armies, or people other bands of men. [Sometimes waters signify riches & then the Sea & Rivers must be interpreted accordingly.] Hitherto I have considered the univers onely so far as its ꝑparts are compared to yethe parts of a kingdom in a due proportion to yethe whole wchwhich I chose to do becaus this was yethe original of yethe figurative Language of yethe Prophets & therefore must be yethe rule to understand it. But it frequently happens that to make yethe parts of a kingdom hold yethe better Analogy wthwith one another & for the more convenience of describing expressing their mutuall respects & actions, the Prophets extend & of cond & sometimes of considering two or more kingdoms at once, yethe Prophets extend some ꝑpart of yethe Vnivers to yethe whole kingdom: As yethe celestiall frame by putting either yethe stars 28 yethe clouds the lesser stars to signify yethe common people & yethe 29 clouds great multitudes of them; or yethe terrestriall by putting Herbs for yethe common people & yethe 30 tallest Trees for Kings & Princes & lesser plants or herbs for yethe common people; or any single 31 Beast as a Lyon Beare 32 Dragon &c: by putting its 33 Heads if more then one to signify so many parts of it whether collaterall or successive, yethe 34 Horns upon any head its Kings or yethe subordinate Kingdoms belonging to that head. The 35 eyes statesmen & politicall skill & foresight, yethe 36 mouth Legislators or yethe power of commanding & making laws, 37 the teeth Captains & other Commanders, The 38 Feet Armies, the 39 Tayl also Armies if it be of a serpentine form so that yethe Beast may fight with it, otherwise onely a train of attendants, & yethe 40 Body yethe rest of yethe kingdom wchwhich is guarded & governed by these parts. And thus much concerning yethe parts of a kingdom: to wchwhich may be added its passions as followeth 41 Ascending up to heaven signifies great exaltation, 42 Ascending in a cloud exaltation by a multitude of people, riding on the clouds victory & dominion over much people [Rolling away of yethe Clouds, yethe defection or ceasing of a People] 43 Covering yethe sun with a cloud or wthwith smoke oppression of yethe King by the Armies of an enemy, 44 Darkning smiting or setting of yethe Sun, Moon & Stars or very great oppression & desolation or equal proportional to yethe darknes if it be not total Turning yethe moon into blood the kingdoms glory turned into bloodshed. yethe ceasing of a Kingdom. 65 Falling of yethe stars as a leaf falleth from a tree the throwing down of Idols. Dissolving or vanishing rolling away of the heavens the ceasing of a kingdom 69 Departing of the Heavens as a scroll when it is rolled together the throwing down of Idol Temples. Hide 64 Hiding of men in Dens & Rocks of Mountains yethe shutting up of Idols in their Temples or burying them in theirthe ruins thereof 64 ffalling of Mountains & Rocks upon men yethe fall of Idol temples upon their Idols] (2) Turning yethe Moon into bloodBlood yethe Kingdoms glory turned into slaughter. 46 Turning water into blood great slaughter of yethe people. 47 The falling of any thing into water the ruin of that thing 48 Burning any thing wthwith fire yethe consuming of it by war. 49 Being scorched by the sun affliction through war to be caused by the King. 50 Earth-quakes Wars & commotions. 51 Shaking of Heaven & Earth commotions so great as to overthrow Kingdoms. 52 Winds long & continued series of war whirlwinds very violent & destructive wars. 53 The more sudden & violent Tempests of Hail & Thunder & (& Thunder) the battels therein wthwith loss to that side on wchwhich yethe Tempest falls, whereof yethe greatnes is aggravated if yethe Hail stones be described very great or mixed wthwith Thunder fire (i.e. of lightning) or wthwith blood. [Rain yethe refreshment of a kingdom whither it be by temporall or spirituall blessings.] & 54 Rain the Blessing of God. By Fishes men. By Rivers trains of men running to & fro such as are Armies. or the afflux of Forreigners By Fountains of water Cities & Towns. & By overflowing ffloods Invasions. of other countries By yethe drying up of waters yethe decay of military strength. By reeds & flags men & by ffountains of water Cities & towns Sometimes yeWaters signify riches & then yethe Sea & Rivers signify must be interpreted accordingly. And thus far concerning yethe parts of a kingdom to wchwhich may be added yethe representations of its chief passions as followeth. Commotions in yethe Kingdom are signified by shaking yethe Heaven & Earth, & War by Fire & Meteors. And particularly the blowing of Winds signify long & continued series of war, Whirlwinds very violent Wars Earthquakes signify wars & commotions ~ ~ ~ ~ ~ ~ ~ The shaking of heaven & Earth signifies commotions in the kingdom commotions so great as to the overthrow of Kingdoms by those commotions (2) Obscurity or duskines of yethe Sun Moon & stars yethe obscure & afflicted estate of yethe Kingdom. Total26 (1) Total darknes or smiting of yethe Sun Moon Luminaries, falling of yethe stars & rolling away of yethe clouds, the overthrow of yethe Kingdom & departure of its glory. Ascending up to heaven, great exaltation in yethe Kingdome And & Being scorched by yethe Sun, affliction through wars to be caused by yethe supreme Magistrate. And So In like manner So also the burning of vegetables or other things wthwith fire, & turning water into blood signifiessignify war. Also Meteors signify wars, & particularly the blowing of winds signify long & continued wars series of wars, Whirlwinds very violent & destructive wars, & the sudden & violent Tempests of Hail & Thunder the Battels therein with loss to that side on wchwhich yethe Tempest falls, the greatness of wchwhich is aggravated by describing yethe greatness of yethe hail stones & by mixing them with fire (i.e. of Lightning) & sometimes wthwith blood. But rain denotes yethe refreshment of a kingdom & that chiefly by whither it be by temporal or by spirituall blessings * * 45 Blacknes of yethe Sun & turning yethe Moon into blood yethe splendor of yethe Kingdom put out & its glory turned into bloodshed. And hence waters are sometimes put for sound doctrin, but not for Hæresy. Hitherto I have considered yethe Vnivers onely so far as its parts are compared to yethe parts of a Kingdom in a due proportion: wchwhich I chose to do becaus this was yethe originall of yethe figurative Language of yethe Prophets, & therefore must be yethe rule to understand it. But it happens some times for that for yethe more convenience of describing any subject, the proportions are changed & then yethe interpretation must be changed accordingly. Thus although a Tree be originally signify an inferior great man, yet if it be represented large beyond proportion so as to reach to yethe ends of yethe earth it must signify a King whose dominions are proportionally great Dan: 4. So although a Mountain originally signify onely a City, yet if it be so great as to fill yethe whole earth, it must by Analogy signify yethe kingdoms of yethe Earth subject to that cityCity. Dan 2.35. And in like manner although wild Beasts signify originally signify armies yet if those armies by praying upon 27 their neighbours at length grow into a Kingdom, that Kingdom may from its originall be called a Beast, especially if it continue to be supported by armies, & the Beast be described great & powerfull. And when any Beast as a Lyon, Beare, Dragon Leopard, Dragon or nameles Monster is put for a Kingdom, then yethe Heads of yethe Beast if more then one signify so many parts of it whither collaterall or successive, the Horns upon any Head its Kings or yethe Subordinate Kingdoms belonging to that Head. The eyes politicall skill & foresight, the mouth powr of commanding & making laws, the teeth Captains & other Commanders & the tail & feet Armies, & chiefly footmen. Besides these there are many other figurative expressions taken for yethe most part from more obvious similitudes or affinities of things; as to represent a Warrior or Potentate by a 55 Horsman. Victoriousness by a 56 Bow. Iustice by a 57 Ballance or Measure. Martyrs by an 58 Altar yethe Church by a 59 Temple or 60 Woman, AndAn adulterate Church by a 61 Whore. Idolatry of yethe Church by 61 Whoredom or 62 Blasphemy. 63 Idols by men The shutting up of Idols in their Temples or burying them in theirthe ruins thereof by 64 hiding men in Dens & Rocks of Mountains. The fall of Idol dtemples upon their Idols by yethe 64 falling of Mountains & Rocks upon men The throwing down of Idols by yethe 65 falling of stars as a leaf fig falleth from a fig tree. The throwing down of Idol temples by yethe 65 departing of yethe Heavens as a scroll when it is rolled together. Error or affliction by 67 Drunkeness [Distress & poverty Petion - Desolation by 68 nakedness.] Glory by clothing wthwith yethe sun. The end of yethe world by a harvest or Vintage & some others wchwhich are either so obvious as need no explaining, or may be more conveniently explained hereafter. 66 The springing up of heresies or fals religions by 66 ascention out of yethe bottomles pit. Moreover, Ascending out of yethe bottomles Pit signifies yethe springing up of Heresies of fals religions. Ascending up to Heaven great exaltation —— upon their Idols. Throwing The falling of any thing into water the ruin of that thing. Treading a Winepres great slaughter of yethe wicked. Turning water into blood great slaughter of yethe people. Turning yethe Moon into Blood the Kingdoms glory turned into bloodshed. Treading a winepres great slaughter of yethe wicked. Burning &c. Slaughter of yethe wicked by 69 treading a Winepres. Falling into yethe sea ruin of a thing by its being 47 thrown into water Rev 18.21 Ier 51 63 Idols by men. 28 The Proof. Now although these interpretations by their analogy wthwith one another & resemblance to the things signified, may seem plain enough, yet that nothing be wanting to establish them, I shall further show their consent wthwith yethe scriptures, & also wthwith yethe translation interpretations of yethe Chalde Paraphrast, & wthwith yethe ancient doctrin of yethe Eastern Interpreters of as it is recorded by a a See Mr Mede's acount of this book Achmet an Arabian out of yethe ancient monuments of Egypt Persia & India. For since these nations anciently bordering upon yethe Hebrews, had great affinity wthwith them both in language & manners, & therefore we scruple not to learn from them yethe use of words & phrases in translating yethe scriptures, much less so wee need not scruple to have from them yethe use of figurative expressions wherein they were muchperhaps better agreed then in their popular languages. For yethe Prophets wthwithoutwithout doubt spake in a dialect then commonly b b Of the knowledge of yethe Eastern wise men in interpretations see Gen. 41. Acts 7.22. Dan. 1.17. known to yethe more understanding sort of men, & many of their types & figures wchwhich are unusual & difficult to us, appear by these records of Achmet to have been very familiar to those eastern nations; at least among their interpreters. Wherefore next after yethe authority of yethe scriptures I choosingchoose wthwith c c. H. Grotius, Mr Mede, Dr Moor. modern interpreters to rely rather upon yethe traditions of those ancient Sages then upon yethe suggestions of private Phansy fancy I proceed on these grounds to yethe proof of yethe interpretations. 1. The comparison of a Kingdom to yethe world may appear out of Isay 51.16, where yethe new founding of yethe political world or kingdom of yethe Iews is exprest by planting yethe heavens & laying yethe foundations of yethe earth. I have put my words in thy mouth & have covered thee in yethe shaddow of mine hand that I may plant yethe heavens & lay the foundations of yethe earth, & say unto Zion, Thou art my people. See yethe Chalde Paraphrast. And in yethe same sence is heaven & earth to be taken in Isa:1.2. Hagg:2.21. &c. And so in yethe Apocalyps, Rejoyce yethe heavens & ye that dwell in them. Wo to yethe inhabiters of yethe earth & sea 2. The signification of yethe Sun moon & stars is manifested by these instances. When Ioseph dreamed that yethe Sun moon & eleven stars should do obeisance to him, Iacob interprets it of himself his wife & sons, comparing his family to yethe Vnivers as if it were a little kingdom Gen. 37. ‡ Sextus Empirius saith that the Egyptians – – – ‡ And Sextus Empirius saith ytthat yethe Egyptians assimilate the Sun to yethe King & to yethe right eye & yethe moon to yethe Queen & to yethe left eye & the five Planets to Lictors or staff-bearers & the fixt stars to yethe rest of yethe peoplespeople. Sex. Empir. adv. mathem. l. 5. p 114. e. The horn cast down of yethe host of heaven & of yethe stars to yethe grownd. Yea he magnified himself even to yethe Prince of the host. Dan 8.10. being yethe the stars are put for the saints, the chief men of the kingdom church so in yethe Apocalyps yethe seven stars are the Angels of the Church that is their Bishops. In wchwhich sense the Moon also may respect yethe Church as yethe Sun doth yethe Kingdom. ffor in yethe Kingdom of Christ, the Church is yethe Queen, being the wife of yethe Lamb Apoc 19. And therefore yethe new moons were celebrated by yethe Iews as a type of yethe future renovation of yethe Church. And when the church is in a Christian Kingdom, the Priests of any religion may be in the Kingdom. * * For so in Apoc 12 where yethe Woman in heaven (who is yethe church) tramples upon religion, it yethe Moon (Apoc 12) it seems to be wthwith respect to religion. The Eastern nations taught ytthat yethe Sun. – – – – morning star. For it was yethe doctrine of yethe eastern nations that the Sun – – – – The Sun immutably represents yethe king, the Moon the next in power to yethe king [suppose yethe Pontifex maximus wthwith his mystical body of Priests the Planet Venus the Queen, the29 the rest of yethe greater stars the great men of yethe kingdom. Achmet. Chap. 16, ex Ind. Pers. & Ægypt. Yet Lucifer wchwhich is the same wthwith Venus does sometimes signify a king, as in Isa 14.12, where the king of Babylon is called by this name: suppose in respect of God or Christ yethe King of kings, or perhaps in respect of yethe king of yethe Medes whowhom was some describe a greater king then that of Babylon. And so Christ is called yethe morning star. Here Christ being yethe Prince or Sun of righteousness (as he is called in Mal. 4.2) the stars are put for yethe Saints. 3. Thou hast said in thine heart I will ascend into heaven, I will exalt my Throne above yethe stars of God, I will sit also upon yethe mount of yethe congregation in yethe sides of yethe North. I will ascend above the heights of yethe clouds, &c. This is spoken of yethe king of Babylon exalting himself above all Kings & earthly dominions. Isa 14.13. Thy greatnes [O Nebuchadnezzar is grown & reacheth unto yethe heaven Dan. 4.22. And thou Capernaum wchwhich art exalted unto heaven Mat. 11.23. How hath yethe Lord – cast down from heaven to earth yethe beawty of Israel. Lam. 2.1. If a King see himself, as it were, above yethe heaven where the stars are, he shal find exaltation & a name above other kings. Achm. c. 162, ex Ind. Pers. Æg. By all wchwhich it may appear that heaven signifies any high & exalted estate, & earth a low one. 4 There is nothing more usuall then to put yethe Earth for yethe nations of yethe earth, or for yethe common people of any great Kingdom: as in these expressions. Let all yethe earth prais yethe Lord. He causeth yethe earth & them that dwell therein to worship yethe first Beast Rev 13.12. Hear o heavens & give ear o earth Isa 1.2 4 To avoyd as much as may be those interpretations wchwhich make yethe scriptures tautologise. Thus where it is said Wo to yethe inhabitants of yethe earth & of yethe Sea,] to inter Rev 12 12 make yethe Earth & yethe sea to interpret yethe inhabitants of the Earth & of the Sea of 2 divers forms peoples in of two sorts of people in Rev 12.12. Or to interpret yethe victory over yethe Beast & over his Image & over markhis mark & over the number of his nam of his name of four different distinct kinds of victories in Rev 15.2 things in this sentence I saw them that had g t v o t b & o. h. m. & o. t. n. o. h. n &c Rev 15 must be accounted more legitimate then to [ earth & sea &] (confound their significations) needles re superfluous repetitions. Thus – when there is nothing in yethe text ytthat may argue such any such change of signification. common people & yethe tallest trees for Kings & Princes; or any single Beast as a Lyon, Beare, Dragon &c by Dust. Who can count yethe dust of Iacob & yethe number of yethe fourth part of Israel Num 23.10. Dust thou art Gen 3.19. He remembreth we are dust: as for man his days are as grass as a flower of yethe field so he flourisheth. ffor yethe wind passeth over it & it is gone. Psal 103.14, 15. He gave them as yethe dust to his sword & as yethe driven stubble to his bow. Isa 41.2. I exalted thee out of yethe dust 1 King. 10.2. Psal 113.7 He made them like yethe dust by thrashing 5. ✝ ✝ Wo to yethe multitude of many people wchwhich make a noise like yethe noise like yethe noise of yethe seas & to yethe rushing of nations that make a rushing like yethe rushing of mighty waters. The nations shall rush like yethe rushing of many waters Isa 17.12, 13. The waters of Nimrim shal be desolate. Isa 15.6. Ier 48.34. The waters where yethe whore sitteth are peoples & multitudes & nations & tongues Rev. 17.15. I saw a Beast rise out of yethe sea. i.e. out of yethe aggregate of yethe waters where yethe whore sitteth Rev. 13.1. How is Babylon become an astonishment among yethe nations! the Sea (i.e. yethe Kingdom of yethe Medes) is come upon Babylon, she is covered wthwith yethe multitude of yethe waves thereof, her cities are a desolation &c Ier 51.42. If any man dream he is lord of yethe sea he will be successor in the whole kingdom. Ach. c. 178 Ind. Pers. Ægypt. in Achmet, chap 178. So the Chalde Paraphrast for waters substitutes people in Ier. 47.2 & Ezek 26.19 &c. 6. Hurt not yethe earth nor yethe sea, Rev 7.3. that is yethe two sorts of people signified by the earth & yethe sea as is expounded in chap. 12.12. Wo be to yethe inhabitants of yethe earth & of yethe Sea. ffor30 ffor these are two sorts of people becaus yethe earth was hurt in yethe first Trumpet & yethe sea in yethe second. Much after yethe same manner yethe Egyptians in yethe old Testament yethe Egyptians are distinguished from other nations; they being usually represented by yethe watry element because of yethe overflow of Nilus. ✝ ✝ Thus in Ier 46.8 Egypts invading forreign territories is compared to a flood covering yethe Earth. The like representation is also made of Syrias invading Iudah Isa. 8.7 & of a Northern nation's invading Philistia Ier 47.2 So yethe Medes invading the Kingdom of Babylon are compared to a sea coming in upon her as covering her wthwith its waves as if Babylo So in Ier. 51.42 the Kingdom of yethe Medes is compared to a Sea & that of Babylon to a land wchwhich ytthat Sea breaks in upon. And so I conceive yethe universal dition of yethe 4 Empires is represented in Dan 7 by a great Sea to distinguish it from yethe rest of yethe earth: wchwhich similitude I take to be retained also in yethe Apocalyps, considering yethe analogy of these two Prophesies. And so I conceive in Dan. 7, yethe universal dition of the four Empires is represented by a great sea to distinguish it from yethe rest of yethe earth. 7. Of Ierusalem's being called a Mountain there are many instances, as in Zech. 8.3. Ierusalem shall be called a city of truth & yethe mountain of yethe Lord of hosts yethe holy mountain. So in Dan. 9.16. Let thy fury be turned away from thy city Ierusalem thy holy Mountain. The like in Dan 9.20. Ier 17.3 Isa. 27.13, & 66.10, &c. So of Babylon. I will render unto Babylon – all yethe evil that they have done in Zion – Behold I am against thee O destroying mountain saith yethe Lord wchwhich destroyest all yethe earth – thou shalt be desolate for ever. Ier. 51.24, 25, 26. Who art thou O great Mountain? before Zerubbabel thou shalt become a plain. Zech. 4.7. The burden of Babylon wchwhich Isaias yethe son of Amos did see: lift ye up a banner upon yethe high mountain. Chal. Par. upon yethe city wchwhich dwells securely Isa. 13.2. So of Cities in general. I will lay yethe land most desolate & yethe pomp of her strength shall cease & yethe mountains of Israel shall be desolate. Ezek. 33.28. Thou hast said, by yethe multitude of my Chariots am I come up to yethe height of yethe mountains. Chal. Par. to yethe strong holds of yethe Cities. Isa. 37.24. Sometimes a mountain is extended to signify yethe whole dition of a City as in Dan 2.35, & Isa. 11.9, much after yethe same manner that a king is sometimes put for his kingdom. 8. And sometimes it signifies only a Temple. Ierusalem shall become heaps, & yethe mountain of yethe house as yethe high places of yethe fforrest: but in yethe last days it shall come to pass ytthat yethe mountain of yethe house of yethe Lord shall be established in yethe top of yethe mountains & it shall be exalted above the hills, &c. i.e. above all other temples. Mica, 3.12. A voice was heard upon yethe high-places. – Return ye backsliding children – in vain is salvation hoped for from yethe hills & from yethe multitude of yethe mountains: truly in yethe Lord orour God is yethe salvation of31 of Israel. Ier. 3.21, 22. The reason of this signification of a Mountain I suppose is that Idol temples were usually placed upon the tops of mountains as may appear out of Deutr. 12.2. Ye shall utterly destroy all yethe places wherein yethe nations wchwhich ye shall posses served their Gods upon yethe high mountains & upon yethe hills: & also becaus of yethe greatnes & height of yethe buildings & height of their Altars, whence they & their Altars are frequently called high places in scripture notwithstanding that they are sometimes in valleys; as in Ier. 7.31. They have built yethe high places of Tophet wchwhich is in yethe valley of yethe Son of Hinnon. 9. And when as Mountains signify Temples in a countrey represendrepresented by yethe Earth so Islands signify altars, becaus of their being flat like Islands, & elevated a little above yethe ground as Islands are above yethe Sea Temples in a countrey represented by the Sea. Apoc 10. That Dens & Rocks signify buildings is obvious from yethe resemblance wchwhich Dens have to their Rooms or to yethe cavities of their ruins, & Rocks to their outside. And moreover ytthat this is their meaning in scripture may appear by yethe following instances. The multitude of yethe city shall be left, the forts & towers shall be Dens for ever Isa 32.14. I will make Ierusalem heaps & a Den of Dragons Ier. 9.11. The pride of thine heart, (O Edom,) hath deceived thee, thou that dwellest in the clifts of yethe Rock whose habitation is high, that saith in his heart, who shall bring me down to yethe grownd. Obad. 3. This is an allusion to yethe high country of yethe Edomites, but yet I take it to be meant rather of their sumptuous buildings & pallaces then natural rocks, because it is made a character of their pride, & it is no argument of pride to dwell merely to dwell in a high & rocky country. In yethe same sense I understand also yethe following places. Let yethe wildernes & yethe cities thereof lift up their voice, yethe villages that Kedar doth inhabit: let yethe inhabitants of yethe Rock sing, let them shout from yethe top of yethe mountains (i.e. of yethe Cities.) Isa. 42.11. Behold I am against thee (yethe house of David) O inhabitant of yethe Valley & rock of yethe plain, saith yethe Lord; wchwhich say: who shall come down against us or who shall enter into orour habitations? Ier. 21.13. Behold I am against thee o destroying mountain (i.e. Babylon) saith yethe Lord – I will roll thee down from yethe rocks & make thee a burnt mountain. Ier. 51.25. They shall destroy the walls of Tyrus & break down her towers, & I will also scrape her dust from her & make her like yethe top of a rock. Ezek 26.4, 14. 1011. To these instances of common buildings may be added those32 those two that follow of Temples. Is this house wchwhich is called by my name become a Den of Robbers? i.e. an Idol Temple. Ier. 7.11. Are ye not yethe children of transgression a seed of falshood, inflaming yoryour selves wthwith Idols under every green tree, slaying yethe children in yethe valleys under yethe Clifts of yethe rocks? Isa. 57.5. that is, under yethe Idol temples, or high places of Tophet wchwhich they built for that purpose in yethe Valley of yethe Son of Hinnon Ier 7.31, & 19.5, & 32.35. Other instances of this see in yethe comment on Fig. 64. 1112. The Lord hath annointed me – – to give them yethe garment of prais for yethe spirit of heavines that they might be called yethe Trees of righteousnes yethe planting of the Lord. Isa. 61.3. The vineyard of yethe Lord of hosts is yethe house of Israel, & yethe men of Iudah his pleasant plant. Isa. 5.7. They shal march wthwith an army & come against Egypt wthwith Axes as hewers of wood, they shall cut down her Forest. Ier. 46.22. Wickednes burneth as yethe fier, it shall devour yethe briars & thorns & shall kindle in yethe thickets of yethe forest – the people shall be as yethe fewel of yethe fire. wchwhich last words explain yethe rest Isa. 9.19. Howl ffir tree for yethe Cedar is fallen becaus all yethe mighty are spoiled: Howl O yetheye oaks of Bashan, for yethe defensed fforest Zech. 11.2. How long shall yethe land mourn & yethe herbs of every field wither for yethe wickednes of them that dwell therein. Ier 12.4. The good seed (whose blade is a called χορτος plant) are yethe children of yethe kingdom but yethe tares are yethe children of yethe wicked one. Mat. 13.38. Every plant wchwhich my ffather hath not planted shal be rooted up. I have planted Apollos watered &c. The Chalde Paraphrast for woods sometimes substitutes armies Isa 10.18, 34, & sometimes cities or people Ier. 21.14 & 9.18. And yethe Indians Persians & EgyptianEgyptians teach: If one dream that he waters & dresses trees he shall be a very great man & a nourisher of yethe people. And if a king dream that he plants trees he shall institute new Magistrates. And if a Plebeian dream that he gathers into his house yethe leaves of trees, he shall obtein riches from great men proportional to yethe leaves, &c. Achmet. chap. 151. And if one dream ytthat hail hurt yethe stalks of corn there shal be slaughter of men in that place proportional to yethe breaking of yethe stalks. c. 191. 1213. Becaus Herbs & other Vegetables signify men, therefore such insects as destroy them signify armies of men wchwhich in like manner prey33 prey upon countries. That wchwhich yethe Palmer worm hath left hath yethe Locust eaten, & that wchwhich yethe Canker worm hath left hath yethe Caterpiller eaten – – For a nation is come up upon my land strong & wthwithoutwithout number – he hath laid my vine wast & barked my figtree, he hath made it clean bare & cast it away, the branches thereof are made white Ioel 1.4, 6. See also Ioel 2.2, 25. Locusts are generally referred to a multitude of enemies – If any king or Potentate see Locusts come upon a place, let him expect a powerfull multitude of enemies there: & look what hurt yethe Locusts do the enemy will do mischief proportionally. Ind. Pers. Ægypt. in Achmet. c. 300. 1314. Wild beasts also by reason of their feeding upon vegetables, & preying upon one another signify armies Kingdoms of the Earth with their armies. A particular Beast, as in Daniels prophesies, signifies a particular kingdom, & Beasts in general kingdoms in general. Come ye, assemble ye all yethe Beasts of yethe feild, come to devour. Chal. Paraphr. Those that slay wthwith yethe sword shall be assembled from all sides: Kings of nations & their armies shall come to spoile. Ier 12.9. The burden of yethe Beasts of yethe South i.e. yethe bands of Egypt. Isa. 30.6. I have given all these lands into yethe hand of Nebuchadnezzar King of Babylon my servant, & yethe beasts of yethe field have I given him also to serve him, & all nations shal serve him. Ier. 27.6. & 28.14. I will also send wild beasts among you wchwhich shall rob you of your children & destroy yoryour cattel & make you few in number, & your high ways shall be desolate. Levit. 26.22. In Ier. 15.2, 3. Ezek. 5.12, 17, & 14.13, 15, 17, 19, 21; there are described four distinct kinds of plagues to befall yethe Iews, Famin, Captivity, Sword, & Pestilence, whereof their captivity is represented by beasts passing through yethe Land & spoiling it & making it desolate: so that wild beasts strictly signify forreign armies kingdoms wchwhich destroy not by yethe sword only as in civil wars, but by spoiling a country & carrying away the prey. The famin also is represented in Ier. 15.3 by doggs to tear, becaus of yethe greediness of this animal hungry Beast who usually leaves nothing behind him for others to feed upon; & perhaps also becaus his tearing may represent yethe gnawing of a hungry stomach. And in yethe same place yethe Pestilence is represented by Fowls of yethe heaven to destroy because yethe infection of yethe Pestilence is in yethe air & seizes a man from thence. 1415. Artemidorus another writer about yethe interpretation of prophetic34tic dreames, saith that Froggs signify Impostors & scoffers. lib. 2. chap 3. ✝ ✝ Ranæ & impuræ sunt et in cæno versantur et coaxant nullo cum fructu. Ignaros Legis ranis comparat etiam Schemos Rabba. Grot in Apoc 16.13. Ranæ immunda animalia et loquacia pseudoprophetas significant, sicut scriptum est, Et vidi de ore Draconis et de ore Bestiæ et de ore Pseudoprophetæ spiritus tres immundos in modum ranarum. Arias Montanus De arcano serm. 1516. The land is as yethe garden of Eden before them & behind them a desolate wildernes Ioel 2.3. The fruitful place was a wildernes & all yethe cities thereof were broken down Ier. 4.26. &c 1617. The woman [i.e. yethe Church] fled into yethe wilderness, Rev. 12.6. He carried me away in yethe spirit into yethe wilderness, & I saw a woman sit upon a scarlet coloured Beast full of names of blasphemy, Rev. 17.3. Authors usually interpret yethe wilderness here of gentilism spreading over yethe Christian world: in wchwhich opinion is Clemens Alexandrinus, Origen, Hilary, Ierom, Ambrose &c as may beebe seen in Alcazar. And I take it to perhaps it may be yethe same wthwith that desolation spoken of by Daniel & orour Saviour wchwhich was to be made by setting up yethe abomination: but yet I take that to be a temporal as well as a spiritual desolation. 1718. First yethe King of Assyria hath devoured Israel, & last this Nebechadnezzar king of Babylon hath broken his bones. Ier. 50.17. The Princes of yethe house of Israel – eat yethe flesh of my people & flay their skins from of them, & they break their bones & chop them in pieces, &c. i.e. by exaction & oppression Micah 3.3. So to signify yethe great wealth wchwhich yethe Kings of yethe MedsMedes & Persians should heap up, it is said to yethe second Beast: Arise, devour much flesh. Dan. 7.5. And yethe spoiling of yethe Egyptians by yethe Israelites is expressed by giving yethe Leviathan to be meat for them in yethe wilderness, Psal. 74.13 See also Ezek 29.5. To yethe same purpose yethe Ind. Pers & Egyptian Magi teache Achmet saith If any one seem to find or eat yethe flesh of Dragons he shall receive riches proportionally from some great king. c 283, ex Ind. Pers. Æg. And if he eat yethe flesh of a scorpion he shall receive yethe wealth of an enemy c 285. The like of yethe flesh of other Beasts in c. 269, 272, 274 &c. And if his own flesh seem to grow plump he shall grow rich proportionally c 87 ex Ind. And in general he saies yethe Indians teach ytthat fflesh does universally signify riches & gold. So yethe Chalde Paraphrast for: They shall eat every man yethe flesh of his own arm, Isa. 9.20, translates: They shall prey every man upon yethe substance of his neighbour. And so for: The fatness of his flesh shall wax lean Isa. 17.4, he translates The wealth wherein his glory consisted shall pass away. 1819. Wheresoever yethe body is thither will yethe eagles be gathered together Luke 17.37. that is where yethe bodies of yethe saints are at the35 the coming of orour Lord, thither will yethe angels go to carry them up into the air to meet yethe Lord at his coming Mat. 24.31, & Luke 1 Thes. 4.17. How ffowls of yethe Air are somtimes also put for infectious diseases see yethe comment upon Fig 13: And sometimes for armies, see 19. Since yethe sea & waters signify people, yethe extent of yethe sea will answer to yethe extent of yethe possessions of yethe people, & Islands to parcels of ground exempted from their possessions for sacred uses: namely to yethe courts of temples, & more especially to yethe Altars wchwhich were raised a little above yethe grownd as Islands above yethe sea. And this interpretation is favoured by yethe custome of yethe old Romans to call those houses Islands wchwhich were on all sides disjoyned from others; whereof yethe far greater part of Rome consisted: wchwhich appellation is in Durantus de Rit. Eccl. Cath. l. 1, c. 3, sec. 2, applied to temples by reason of their being separate from common houses. 20. Ships are Sea-houses, or if you please sea towns & merchant-ships trading sea towns houses, or towns & consequently must signify Temples & their parishes where Priests are yethe merchants. If one dream he builds ships he shall grow rich proportionally to yethe number of them. This Achmet c 180 relates as yethe doctrine of yethe Egyptians & Persians & in yethe same chapter adds this for yethe Doctrine of yethe Indians. If one dream ytthat he builds a merchant ship he shall gather an assembly of men to celebrate myster religious mysteries. 21. If a king So war-ships must signify tents, yethe habitations of an army. If a king dream ytthat he sees his ships sending out fire to burn other ships or countries he shal obtein victories over his enemies proportional to yethe strength & efficacy of yethe fire: If he see his own ships burnt it portends ruin to his forces: And if he seem to build a new navy of many ships, according to their number he shal again rais forces more or less powerful against his enemies. Achm. c. 181. ex Pers. & Ægypt. 21. 22 Behold yethe Lord ✝ ✝ His breath as an overflowing stream shall reach to yethe midst of yethe neck to sift yethe nations with yethe sive of vanity – ffor through yethe voice of yethe Lord [wchwhich is as yethe sound of many waters Ezek 43.2 Apoc. 1.15. or of a multitude Dan 10.6] shal the Assyrian be beaten down – & in battels of shaking will he fight against them Isa 30.28, 31, 32. The hail [that is war] shal sweep away the refuge of lies, & the waters shal overflow yethe hiding place – when yethe overflowing scourge shal pass through then shal ye be troden down by it. Isa 28.17, 18. Egypt riseth up like a flood & his waters are moved like yethe rivers, & he saith, I will go up & will cover yethe earth, I will destroy yethe city & yethe inhabitants thereof Ier 46.8. Behold yethe Lord bringeth upon them yethe waters of yethe river strong & many, even yethe King of Assyria & all his glory: & he shal come up over all his channels & go over all his banks, & he shall pass through Iudah, he shall overflow & go over, he shall reach even to yethe neck Isa 8.7. Behold waters [Chal. Par. Peoples] rise up out of yethe north & shall be an overflowing flood – & yethe inhabitants of yethe land shall howl at yethe noise of the hoofs36 hoofs of his strong horses &c. Ier. 47.2. Whence it appears that armies people wthwithinwithin their own country are like rivers wthwithinwithin their banks, but when they invade other countries they are overflowing floods. 23. 24. And as overflowing signifies excess of power & people so yethe drying up of waters must on yethe contrary signify yethe decay & weakening of ait nation: of wchwhich signification take these instances. They shall draw their swords against Egypt – & I will make yethe rivers dry & sell yethe land into yethe hand of yethe wicked. Ezek. 30.12. The Egyptians will I give over into yethe hand of a cruel lord – & yethe waters shall fail from yethe sea & && yethe river shal be wasted & dryed up – & yethe brooks of defence shal be emptied & dried up, & yethe reeds & flaggs shall wither Isa 19.5, 6. ✝ ✝ A sword is upon the treasures of Babylon & they shall be robbed a drought is upon her waters & they shal be dried up. Ier 50.38 ✝ I will dry up yethe her Sea & make her springs dry & she shall become heaps, an astonishment without an inhabitant. Ier 51.36, 37. Where note that as trees & hearbs in Fig. 11, so here reeds & flaggs signify men. In Ezek 32.3, The Chalde Paraphrast for Rivers substitutes Provinces: & yethe Records of Achmet compare Rivers sometimes to men & sometimes to riches wchwhich flow to yethe King as riches to yethe sea. 25. And in what sence soever rivers are taken, fountains will most naturally signify towns Cities, the permanent heads of these flowing waters. 26. Behold I am against thee Pharaoh King of Egypt yethe great Dragon ytthat lieth in yethe midst of yethe waters his rivers – I will put my hooks in thy chaws & I will cause yethe fish of thy rivers to stick unto thy sides scales – & I will leave thee thrown into yethe wildernes, thee & all yethe fish of thy rivers. Ezek. 29.4. 27. The great stars relate to yethe nobles & yethe rest of yethe stars to yethe whole world. Achm. c. 167, ex Ind. Pers. Ægypt. 28 Thou shalt ascend & come like a storm, thou shalt be like a cloud to cover yethe Land thou & all thy bands & many people wthwith thee, Ezek. 38.9. A day of darknes & gloomines, a day of clouds an a great people & a strong, &c. Ioel 2.2. A cloud shal cover Egypt & her daughters shal go into captivity. i.e. a cloud of enemies, or as the Chalde Paraphrast interprets, a King wthwith his army like a cloud, Ezek. 30.18. In these instances a cloud signifies only numerous armies, but it's signification equally extends to any great multitude, as may appear out of Heb 12.1: Wherefore seeing we are also compassed about wthwith so great a cloud of witnesses &c: wchwhich expression now grown proverbial was37 was doubtles derived from the language of yethe ancient Prophets & wise men, or at least from yethe same grounds from wchwhich they derived it: wchwhich I take to be chiefly yethe resemblance wchwhich a numerous swarm of insects, as also yethe dust raised by a great multitude of people, hath to a cloud. Sometimes clouds are put to signify adversity, & by Interpreters they are applied also to wisdom in regard of their sublimity. 29. Nebuchadnezzar is represented by a tree Dan. 4. And yethe King of Assyria by a Cedar Ezek. 31: In wchwhich Chapter also yethe Kings & Princes of Israel & Iudah are represented by Cedars, Fir trees, & Chesnut trees, & yethe holy land by yethe garden of God. So in Isa. 37.24 Thou (Sennacherib) King of Assyria) hast said, by yethe multitude of my chariots am I come up — to yethe sides of Lebanon & I wil cut down the tall Cedars thereof, & yethe choise fir-trees thereof. See also Zech. 11.2. Isa. 2.13, & 10.19, 33, 34. Ier. 22.7. Ezek. 20.47 &c. The Chalde Paraphrast for Cedars & Firs substitutes Kings Princes & great men in Isa. 14.8, & 37.24 & Ezek. 31.5, 8. For Oaks of Basan Princes of Provinces Isa 2.13, Zech. 11.2. For yethe Fir & Mirtle just & good men Isa. 55.13 & for Briars & Thorns wicked men Isa 55.13 & 9.18. And so Achmet in c. 151, 165 & 200 is very particular in sorting several kinds of trees to several sorts of men. 30 It is usually supposed ytthat yethe vices of nations were yethe reason why in Daniel & yethe Apocalyps Revelations they are represented by Beasts, & this may be sometimes allowed for a secondary reason especially in yethe revelations, but I cannot think it the authentic reason becaus a beast may as well be taken in a good sense as in a bad one. For Christ is represented by a Lyon as wel as Nebuchadnezzar, & some of yethe 12 tribes are characterisedcharacterized by beasts in Iacob's blessing as well as yethe 4 Monarchies in Daniel's visions: And therefore I must rather derive this type from armies whereby kingdoms are usually founded & upheld. For since armies are wild Beasts by Fig: 13, it is thence very natural to put a Beast for any kingdom wchwhich was originated from armies & frequently imploys them like a ravenous Beast to prey upon its neighbours. And this yethe prophetiqꝫque doctrine of Iacob may teach us who38 who called Iudah a Lyon from his getting the prey & being Prince of the Tribes; Issachar an Ass from his being in slavery, Dan a serpent from his laying stratagems & Benjamin a wolf from ravening & devouring yethe prey. And so descriptions of yethe beasts in Daniel almost wholly respect their politic constitution & pugnaciousnes excepting what is said of yethe little horn. And in yethe RevelationsRevelation although yethe two-hornd Beast be not represented pugnatious, yet its merchants (chap 18) supply yethe place of armies since they prey upon yethe Kings of yethe earth by their sophistical merchandise no less then yethe other by force. 31. Among yethe Beasts ytthat represent Kingdoms I reccon yethe Dragon one. A Dragon signifies yethe person of a hostile King & serpents according to their bigness yethe persons of other greater or lesser enemies. If a Dragon appeare to a King in a dream, he shall be troubled wthwith yethe rumor of another King. If any one happen upon a very great Dragon golden Dragon adorned on his back wthwith scales as it were of Iewels, & make him his own: he shal obtein the a Kingdom & dominion over yethe people. Achm. c. 288 ex Ind. Pers. Ægypt. According to this Doctrine yethe Apocalyptic Dragon is a very proper emblem as well of yethe Roman Emperors & Empire wchwhich was so great an enemy to yethe church as of yethe Devil that arch-enemy to mankind. But there seems to be in this emblem a further mystery; namely to insinuate a comparison of yethe oppression of yethe church under yethe Roman Empire to yethe Egyptian Bondage as if that were a type of this. For it is observable that although yethe Iews had many enemies yet none but Pharaoh is represented by a Dragon in yethe old Prophets. And he is so represented as may be seen in Ezek 29.3. Isa 51.9. Psal 74.13, & 27.1, in wchwhich last places Pharaoh in respect of yethe overflowing Nilus is also called Leviathan as if he were a water Dragon like that in yethe Apocalyps who cast out of his mouth water as a flood. And so in Psalm 74 he is represented wthwith many heads like yethe same Apocalyptic Dragon. But for yethe fuller analogy of these two Dragons I refer you to yethe comment on Rev. 11.8 32. Heads are sometimes collateral parts of a Kingdom as yethe four heads of yethe Leopard in Dan. 7.6. But if yethe Kingdom be divided into both collateral & successive parts, then may yethe successive parts be represented by heads as in yethe Apocalyptic Beast39 Beast whose seven heads appear to be successive by yethe saying that five are fallen & one is & yethe other is not yet come Rev. 17.10 33. A horn is used to signify strength & power & that sometimes of a single person as in 1 Sam. 2.10. 2 Sam. 22.3. Psal. 18.2, & 89.24; sometimes of a body politic or kingdom as in Psal. 148.14. Ier. 48.25. Lament. 2.3, 17. And hence it is sometimes put for yethe kingdom it self as in Zech. 1.19, 21. & so in Daniel & yethe Apocalyps yethe horns of Beasts are put to signify yethe number of Dynasties, Dominions, or Kingdoms of wchwhich yethe universal kingdom represented by yethe beast is constituted. Some interpreters have applied these horns to signify yethe persons of Kings but wthwithoutwithout ground, for although they are called kings in Daniel & yethe Apocalyps yet it's plain that by a king we are not there to understand a single person but yethe whole race of kings in each kingdom according to yethe saying, Rex non moritur: & not only yethe whole race but of kings but yethe dominion or Kingdom it self. ffor in Dan 8.20 the Ram wthwith two horns is called yethe kings of yethe MedesMedia & Persia, & yet yethe Ram neither signifies single persons nor were yethe kingdoms of yethe MedesMedia & Persia subject to any more then one king when yethe Goat brake his two horns: ♁ ♁ So in vers 22 the Goats four horns are expresly interpreted four Kingdoms. And in vers 21 where yethe Goat is called the King of Grece by yethe King is to be understood the Kingdom. ffor this King conteins five othersother Kings at least: the great horn between his eyes called the first King & the other four horns wchwhich as you heard are Kingdoms besides the little horn wchwhich rose up after them. By yethe first King indeed is usually understood not yethe Kingdom but yethe person of Alexander only: but this through inadvertency. ffor yethe first horn is called the first King not in respect of personal successsorssuccessors but in respect of yth no where spoken of in this prophesy, but in respect of yethe four wchwhich in yethe next words are said upon the b to stand up for it. The great horn says yethe Angel, is yethe first King. Now that being broken wheras four stood up for it &c. The last four Kings therefore being Kingdoms, the first must be so too, els it coldcould not be yethe first of them. Besides in that it is said, the great horn was broken & for it came up four notable ones, its evident that they were all of a kind. ffor the four kingdoms came up not for or in liew of Alexander's person but in liew of his kingdom. This great horn, this first Kingdom of yethe Greeks was upon Alexanders death broken & for it came up four others. The breaking off the Horn imports yethe same ✝ ✝ ffor as by the breaking the Rams two horns is signified, not the death of Darius but the dissolution of his Kingdomes of Media & Persia at his death: so unless we will depart from the Analogy of the prophesy, by breaking yethe Goats horn we must not understand Alexander's death but the breaking & dividing of his Kingdom thereupon. Yea the spirit himself in another place alluding to this, expresses thus much. When ffor this denotes not the death of Alexander but the breaking & dividing of his kingdome as is exprest in Dan 11.4 When he (yethe King of Greece) shall stand up, his kingdom shal be broken & shall be divided towards yethe four winds And again, His Kingdom shal be pluckt up for others besides those. Dan. 11.34 Eyes denote a Seer, that is, according to yethe Iewish language, a Prophet. ffor beforetime in Israel when a menman went to enquire of God, thus he spake: Come & let us go to yethe Seer. ffor he that was afterward called a Prophet was beforetime called a Seer, 1 Sam. 9.9. And hence the name of a Vision so frequent in scripture for a Prophesy. A seer may be more generally expounded of any one that hath any understanding & policypolitick person according to that Ægyptian hieroglyphick of a Scepter with an eye on yethe top to signify yethe understanding foresight & policy requisite in a king. But I suppose in sacred prophesies we are to regard chiefly chiefly the Iewish way of speaking. Yet with 35 As an Eye signifies a seer of yethe most eminent kind so a mouth signifies not any speaker but a speaker of the most eminent kind, ytthat is, a dictator of Laws, this difference that when there is only an occasional mention of eyes as common common & natural to animals (as for instance of yethe Goats Eyes Dan. 8.5, 21) they signify only that policy & counsel wchwhich is naturally to be met with in all kingdoms. But when theretheir isdescription an extraordinary & emphatical mention of them, is emphatical & not according to yethe course of natur they signify a Seer in the extraordinary & supernatural sense. Thus the Lambs seven eyes are Apoc 5.6 are signify called the seven spirits of God sent forth into all the earth. Apoc. 5.6. Which spirits in the beginning of the Apocalyps are in liew of the holy Ghost joyned with God & Christ the ffather & the Son; & Grace wished from them together with yethe ffather & Son to signify that the Holy Ghost or prophetick Spirit is denoted by them. Whence some ancients have called the holy spirit, spiritum septemplicem. According to wchwhich way of speaking the seven eyes will signify the sevenfold prophetick spirit of yethe Lamb, by wchwhich as it were wthwith a prophetick power & energy & lights he beholds & overlooks all yethe earth. So As is again in Zech. 4.10 these spirits where these spirits are called yethe eyes of yethe Lord which run to & fro yethethrough the whole earth: an expression alluding to a mans eyes rolling to & fro. Again where yethe four Beasts are said to be full of eyes within before & behind & their wings to be full of eyes within, this denotes them to signify prophetic multitudes. ffor as Beasts they signify multitudes & this the rather because of their many eyes, & I shall elswhere shew these Beasts multitudes are Christians. Now their double eyes in their wings because not without but only within denote an internal faculty of seing that is, their intellect & this illuminated illuminated not barely by the light of nature but illumination of by yethe Spirit because they were are not mere men but Christians servants & worshippers of the living God Apoc 4.8, 9. And their eyes before & behind signify not a faculty of seing only things present round about. (for this then why had they not eyes on both sides & all over as well as before & behind) but only a faculty of seing things future & past, & this and this is yethe perfect character of a Prophet And accordingly Apoc 5.9,10 you have them with the Elders thus prophesying Thou hast slain & hast redeemed us to God by thy blood &c, & we shall reign on yethe earth: So the eyes of yethe little horn in Daniel cap 7 I conceive signifies that horn to be a Seer of an extraordinary supernatural kind: One whose eyes are not spirits of truth like the Lambs eyes but lying spirits: A fals prophet ffor did those eyes signify only policy & cunning the other horns would have eyes as well as this though it may be not so good ones: under these eyes it is to be conceived that the Beast Beast hath other eyes suitable to nature to signify the policy of all the kingdoms denoted by all the horns, that of the little horn as well as the rest. And therefore yethe eyes wchwhich the little horn has besides these, such as none of the other horns have, must signify a further faculty of seeing such as no horn has but this. It is not therefore a Politician only but a seer of a higher kind such as yethe Iews mean a Prophet by or to speak in yethe Iewish language, a prophet, though a fals one. So then in all these instances where eyes are described in an extraordinary way they signify a Seer of a Prophetick kind & so by their analogy & consent confirm the interpretation. 35. And as eyes signify the chief kind of seing wchwhich yethe body represented by the animal is capable of, so a mouth for speaking & speaking with it where the words spoken are not set down, signifies yethe highest kind of speaking, that is dictating of laws & those by civil authority if yethe thing speaking be a body politick, or by divine authority if a body prophetick or Theological. Thus besides the mouth of the 4th beast Dan 7th common to all yethe kingdom signified by the horns (Dan 7) the little horn has another mouth proper to himself to signify his having a legislative power of such a kind as none of yethe other horns have. And what that power iswas, is there described plainly. He had a mouth speaking very great things vers 20, even great words against the most high & [thereby] wore out yethe saints of the most highthigh, & thought to change times & laws & they were given into his hand for a time vers 25. This he did by yethe power of his mouth, wchwhich must be a legislative one & that in matters of religion because times & laws were given into his hand & these to change them in opposition to God & the saints. So where the Image of yethe Beast Apoc 13 is said to speak & cause that as many as would not worship yethe Image should be killed; it must be by some law that they were killed, & yethe Image is not yethe officer that killed them but the author of their being killed, that is the lawmaker. It spake & caused them to be killed that would not worship it it; that is, It spake with authority so as to cause them to be killed that would not obey its voice. Speaking & causing here are ἕν διὰ δυοιν. So again where the two horned Beast spake as yethe Dragon & yethe ten horned Beast had a mouth like yethe Lyon (the first of Daniels four Beasts signifying yethe kingdom of Babylon) & spake great things & blasphemies against God: we are to understand that these beasts (each according to his authority) made Idolatrous laws & constitutions such as yethe diabolical Dragon & Babylonian Lyon made before. And so by the prophesying of yethe two witnesses we are to understand their promulging & spreading yethe laws & word of God according to yethe utmost power they are able to speak with. For this their prophesying is opposed to yethe speaking or prophesying of yethe fals prophet, & so signifies here not foretelling future things by the immediate revelation, but ‡ ‡ See Exod 7. 1 Num 11.25, 27. 1 Sam 10.5, 6. 1 Chron 25.1, 2 3. 1 Sam 18.10 & 19.23. 1 King 18.29. 1 Sam 19.20. Mat 7.15, 22 & 24.11, 24 &c Mat 11.13. 1 Cor. 11.5. 1 Ioan 4.1. Iudeth 6.2. Nehem 6.7. Wisdom 14.28 the preaching to yethe world the word of God according to yethe right interpretation & meaning of it & propagating it in Gods name wthwith all the authority they are able; as on yethe other hand yethe fals Prophet uses all his authority to propagates lyes & fals interpretations & other lies in yethe name of his God, pretending the authority of his God, as yethe true prophets do ytthat of theirs; to make his sentences pass for law & gain to himself a law making power in matters of religion. 36. Teeth signify bands or squadrons of soldiers under the several commanders because with these the Beast fights & devours yethe flesh of other beasts that is conquers & swallows up neighbouring kingdoms. Hence to express &c . . . . . So in vers 21 yethe Goat is called yethe king of Greece that is the kingdom. ffor this King conteins five others, the first King signified by the great horn & & in vers 22 yethe his four horns are interpreted four kingdoms. 34 Eyes being yethe chief organs by wchwhich a man acquires knowledge are yethe most proper emblem thereof. Hence we call sagacity sharpsightednes. Hence also was ytthat known Hieroglyphic of yethe Egyptians: A scepter wthwith an eye on yethe top of it to signify yethe policy & foresight requisite in a king. 35 In Dan. 7 yethe little horn had a mouth speaking great things against yethe most high & thought to change times & laws. 36. Teeth must signify great men because they are in the head, & those soldiers because they are yethe chief instruments wherewith a Beast fights. Hence to expres yethe fortitude of yethe fourth Beast, it is described wthwith great iron teeth. And so yethe Locusts Ioel 1.6 & Rev. 9.8 are represented wthwith teeth of Lyons. And probably yethe Author of yethe fable of Cadmus had respect to this signification of teeth when he40 he made yethe Dragons teeth to be yethe seed of armed soldiers. 3637. The feet very fitly represent common souldiers armies. For as they are yethe most active members, & yethe lowest parts of yethe Beast, & serve to support him, & to move upon, & to fight with: so Armies are much in motion, & the lowest of yethe people, & yethe support of yethe Kingdom & by them kingdoms are supported & carried to & fro, & they are yethe members wherewthwith kingdoms fight. This interpretation is also evident by yethe visions of Daniel: for yethe ten hornd Beast, to signify yethe use & power of his feet in fighting is represented wthwith nails of brass & said to stamp wthwith his feet what he devoured not wthwith his teeth: wchwhich is as much as to say, [ytthat what [yethe Princes left yethe inferior soldiessoldiers spoiled, or] ytthat those neighbouring nations wchwhich were not devoured by perfect conquest & incorporated into yethe dition of this Empire, were yet, awed & bruised wthwith its armies. And so yethe he-Goat stamped upon yethe Ram & therefore fought wthwith his feet. And ytthat of Ezekiel 32.2, Thou troubledst the waters wthwith thy feet; the Chalde Paraphrast renders thus: Thou disquietedst yethe peoples wthwith thy armies. The nailes or claws serve to represent yethe division of yethe armys into squadrons each under its commander. Of Wings see Isa. 8.8. 38 The tayl also, at least where feet are not considered, may properly represent armies as being yethe train & hinder end as it were of a kingdom. Achmet saith: If one dream he rides on Pharas (i.e. a generous Steed) having a thick set & long tayl, he shal have a train of attendants or followers answerable to yethe fulness & length of yethe tayl, c. 152. And by analogy yethe tail of a pugnacious Beast must be a train of Soldiers. And this is confirmed in that yethe Euphratean horsmen were said to do hurt wthwith their tails, ytthat is to fight wthwith them, & therefore least that should seem improper their tails are described to be like serpents to represent y mthem capable of fighting wthwith them. And for yethe same reason end yethe Locusts are described wthwith stings in their tails. See Deut 28.8, 43, 44. 39 The several members of a Beast being appropriated to signify as is described above, there remains only yethe body to signify yethe people. In Dan. 7.15 yethe body being put for yethe carcas signifies yethe whole41 whole beast Besides these there may be other ways of representing a kingdom, as if a great fish be put for a King & lesser fishes for his subjects Ezek. 29.4. Or yethe sea for a King & rivers for his subjects, &c. 40 That ascending up to heaven in a cloud signifies great exaltation may appear by yethe notes on Fig 3. 41 And because clouds signify multitudes of people by Fig: 28 therefore ascending in a cloud will signify exaltation in or by a multitude & riding on yethe clouds the subduing & reigning over much people. If a King dream ytthat he sits upon yethe clouds carried whither he will, he shal rule over his enemies & obtein victories & unexpected joy. Pers: & Ægypt: in Achmet. c 164. 4342. And so covering yethe sun wthwith a cloud or smoke will signify oppression of a King by advers enemies. Thus God threatning yethe overthrow of Pharaoh by Nebuchadnezzar saith: And when I shall put the out – I will cover yethe Sun wthwith a cloud – & set darknes upon thy land: wchwhich yethe Chalde Paraphrast renders thus: A King wthwith his army shall cover thee as a cloud wchwhich ascends & covers yethe Sun. Ezek. 32.7. The same is to be understood of obscuring a kingdom by smoke as in Isa. 14.31. Thou whole Palestine art dissolved, for there shall come from yethe north a smoke, &c. 4443. I will cause your Sun [O Israel] to go down at noon day, & I will darken yethe earth in yethe clear day & I will turn yoryour feasts into mourning Amos 8.9. She [Ierusalem] hath given up yethe ghost, her sun is gone down while it was yet day. Chal: Par: Her glory is passed away in her life time Ier. 15.9. Thy sun shall no more go down neither shall thy moon wthwithdraw it self for yethe Lord shall be thine everlasting light & the days of thy mourning shall be ended. Chal: Par: Thy Kingdom shal no more cease neither shall thy glory be taken away, &c. Isa. 60.20. The day of yethe Lord cometh42 cometh cruel both wthwith wrath & fierce anger to lay yethe land (i.e. yethe Kingdom of Babylon) desolate, & he shall destroy yethe sinners out of it: for yethe stars of heaven & yethe constellations thereof shall not give their light, & the sun shal be darkned in his going forth & yethe Moon shal not cause her light to shine – Behold I will stir up yethe Medes against him Isa. 13.10. When I shal extinguish thee [O Pharaoh King of Egypt] I will cover yethe heaven & make yethe stars thereof dark & will cover yethe sun with a cloud & yethe moon shall not give her light. All yethe bright stars of heaven will I make dark over thee & set darknes upon thy land. – For thus saith yethe Lord God, yethe sword of yethe King of Babylon shal come upon thee. Chal: Par: When I shall extinguish yethe splendor of yethe glory of thy kingdom out of heaven tribulation shall cover thee, &c. Ezek. 32.7. Get thee into darkness O daughter of yethe Chaldeans, for thou shalt no more be called yethe Lady of Kingdoms Isa. 47.5. Darknes & sorrow Isa 5.30. See also Ioel. 2.10. Ier. 13.16 &c If one dream ytthat he sees yethe Sun in heaven wthwithoutwithout rays & light, it betokens calamity & dishonour to yethe King – If he dream ytthat it is eclipsed, it betokens affliction & war to yethe King. – If in his dream he see yethe sun moon & stars gathered together wthwithoutwithout light, if he be one of yethe nobles that darknes betokens his own destruction, but if yethe king he shall be invaded on all sides by war & fall into affliction. Ind. Pers. & Ægypt. in Achmet. c. 167. And if one dream ytthat yethe stars are very dimm, cast down, scattered & cloudy, it betokens yethe calamity of Princes Nobles & rich men. Pers. & Ægypt. in Achm. c 168. 4544. Yet yethe celestial bodies are not to be interpreted so strictly of yethe persons of Kings & Princes but that yethe Sun & Moon may sometimes be used to signify in general yethe splendor & glory of a kingdom in as much as yethe Sun is yethe glory of yethe world by day & yethe moon by night: for thus yethe Chalde Paraphrast interprets them in Ier. 15.9, & Isa. 60.20. And so where yethe woman is said to be clothed wthwith yethe sun & yethe moon under her feet, Rev. 12, yethe Sun & moon signify yethe glory of yethe righteousnes of Christ wherewith the43 the Church is to be clothed, & of her own righteousnes wchwhich she is to put off but yet be supported by it as it borrows splendor from that sun & shines as it were by reflexion. And so where yethe Sun is turned into blackness & yethe moon into blood Ioel 2.31, & Rev. 6.12, I had rather understand it in general of yethe splendor of yethe Kingdom put out & yethe glory turned into bloodshed then interpret it only of yethe King & yethe next in dignity: for yethe perishing of those two persons infers not yethe overthrow of yethe Kingdom; whereas in Ioel yethe turning of yethe Sun into darknes & yethe moon into blood is made yethe description of that universal overthrow of yethe gentile Kingdoms & mighty slaughter of all their armies wchwhich is to happen at yethe great day of God Almighty, as is at large described in yethe next chapter. As for yethe Moons being turned into blood, yethe expression seems borrowed from yethe dusky reddish colour of yethe moon in a partial Eclips wchwhich is here rather alluded unto then yethe darknes of a total eclips that yethe great slaughter of yethe nations may be exprest by calling yethe colour blood. ffor ytthat this word was intended for an expression of their bloodshed is plain by the precedent sentence. I will shew wonders in yethe heavens & in yethe earth, blood & fire & pillars of smoke (i.e. slaughter & war.) To wchwhich is subjoyned by way of explication: The sun shall be turned into darkness & yethe moon into blood before yethe great & terrible day of yethe Lord come. 4645. Since waters signify people, yethe turning them to blood must signify slaughter of yethe people. Thus yethe desolation of Moab is exprest by saying: The waters of Dimon shall be full of blood Isa: 15.9. Compare this with Fig: 4746. To expres yethe ruin of old Babylon Ieremiah commanded Serajah saying: When thou hast made an end of reading this book, thou shalt bind a stone to it & cast it into yethe midst of Euphrates, & thou shalt say, Thus shal Babylon sink &c Ier 51.63. So to expres yethe ruin of new Babylon a mighty Angel took up a stone like a great Milstone & cast it into yethe sea saying: Thus wthwith violence shall that great city Babylon be thronethrown down &c. Rev: 18.21. And to these two places the casting the great mountain into the sea Rev. 8.8 seems to allude: especially since that Mountain 44tain signifies also a city by Fig: 7, not to mention here that it is yethe very same wthwith new Babylon. And so by A analogy, yethe falling of yethe great star upon yethe rivers Rev 8-10 must signify yethe ruin of some great Prince. To wchwhich purpose yethe Indian Interpreters teach us: If one dream he sees yethe stars fall into yethe sea, let him understand thereby a slaughter of men to be caused by yethe king & if yethe king have this dream, he shal see a very great slaughter or mortality of his people. Achm: c: 170. 4847. Fire is put to signify war because men are represented by things combustible as trees, ships, Beasts, &c & as these things wast in yethe fire so men are destroyed in war. Then this figure there is scarce any more frequently used in scripture. Say to yethe Forrest of yethe South, – Behold I will kindle a fire in thee & it shall devour every green tree in thee & every dry tree: the flaming flame shall not be quenched & all faces from yethe south to yethe north shall be burnt therein Ezek. 20.47. The house of Iacob shal be a fire & the house of Ioseph a flame & yethe house of Esau for stubble, & they shall kindle in them & devour them Obad. 18. In that day will I make yethe governours of Iudah like a hearth of fire among the wood & like a torch of fire in a sheaf, & they shall devour all yethe people round about Zech. 12.6. The strength of the battel – hath set him on fire round about, yet he knew not, it burned him yet he laid it not to heart, Isa. 42.25. The Lord called thy name a green Olive tree — wthwith yethe noise of a great tumult he hath kindled a fire upon it Ier 11.16. See also Isa: 56.15, 16. Ier: 21.14, & 48.45. & Ezek. 19.12 & 30.8 &c The Chalde Paraphrast for burning substitutes slaying Isa. 42.25, & for fire & flame armies of enemies strong & powerful as fire Ier. 11.16. & 48.45. &c. If one dream ytthat he is burnt by a flame he shal perish in war Achm. c. 159. ex mente Ind. If a king seem to see the pillars of his palace on fire, it signifies yethe dominion of another & yethe destruction of yethe great ones wchwhich he hath constituted. — And if he see his hair on fire he shall loos his people in war. c. 160 ex mente Pers. & Ægypt. Sometimes fire signifies trial & purgation by consuming what is evil, as in Mal. 3.2. 4948 If one dream that yethe sun hath scorched him much he will be punished by yethe king proportionally to that scorching Ind. Pers.45 Pers. & Ægypt, in Achm. c 167. This respects a single person, & hence it is easy to collect that if a nation be much scorched by yethe sun, yethe affliction wchwhich it portends must be through wars raised by yethe king, as well because burning or scorching denotes warswar by yethe precedent figure as because there is no meanes whereby a king may afflict a whole nation so easily & so much as by war. 50 49 If a king dream that there is an earthquake in his City or Land it portends war of nations & conspiracy against him Ind. Pers & Ægypt. in Achm c 144. 51 50 But yethe shaking of heaven & earth imports more then thenthen this, namely yethe subverting Kingdoms & turning things as it were upside down. For of Haggai 2.6 where it is said: Yet once more & I will shake yethe heavens & the earth, &c StSaint Paul gives this interpretation, that this Yet once more &c signifies yethe removing of those things that are shaken Heb. 12:27. And Haggai himself a little after makes yethe same interpretation vers. 22; where repeating yethe prophesy he saith: I will shake yethe heavens & the earth & will overthrow yethe thronesthrone of kingdoms & I will destroy yethe strength of yethe Kingdoms of yethe heathen &c. To the same purpose see also Isa. 13.13, & 14.16, & Ioel 3.16. 5251 The four winds of heaven strove upon the great sea i.e. yethe wars of nations whereby yethe beasts arose. Dan 9.1. The wind shall eat up all thy pastures & thy lovers shal go into captivity Ier 22.22. I will rais up against Babylon a a destroying wind Ier. 51.1. VppVpon Elam will I bring yethe four winds from yethe four quarters of heaven & will scatter them towards all those winds, & there shal be no nation whether yethe outcasts of Elam shal not come. For I will cause Elam to be dismayed before their enemies. Ier 49.36. The wind shal carry them away & yethe whirlwind – shall scatter them Isa. 41.16. I scattered them with a whirlwind among all yethe nations Zech. 7.14. The king of the North shall come against him like a whirlwind, wthwith chariots &c Dan 11.40. A great whirlwind shal be raised up from the46 the coasts of yethe earth, & yethe slain of yethe Lord &c Chalde Par: Many people shal come openly from yethe ends of yethe earth Ier 25.32. So in Ezek 19 12 for: The east wind dried up her fruit, the Chalde Paraphrast substitutes: A king strong as a parching wind slew her people. In like manner in yethe Apocalyps the four winds wchwhich hurt yethe earth & sea are yethe wars of yethe four first Trumpets. If a king see yethe sea much troubled by wind from a known quarter he will be molested by some nation from that quarter, but if he see yethe sea calm he will peaceably injoy his kingdom Ind. Pers. & Ægypt. apud Achm. c 178. If he seem to be taken up & carried from place to place by a wind, he shal undertake a long expedition wthwith success proportional to yethe strength & quickness of yethe wind. Ind. c 165. If a king in a journey seem to be hindred by a wind he shall receive a messenger from a remote kingdom by wchwhich he shall be troubled. Pers & Ægypt. c 166. 52. The Lord thundred in yethe heavens & yethe highest gave his voice: Hailstones & coales of fire. Yea he sent out his arrows & scattered them & he shot out lightnings & discomfitted them Psal. 18.13. With hailstones of mighty power he made yethe battel to fall violently upon yethe nations. Eccles 46. The Lord shal cause his glorious voice to be heard he shal shew yethe lighteninglightninglighting down of his arm wthwith yethe indignation of his anger & wthwith yethe flame of a devouring fire wthwith lightning & tempest & hailstones. For through yethe voice of yethe Lord shall yethe Assyrian be beaten down Isa. 30.30. I will camp against thee round about & will lay – seige against thee —– & yethe multitude of yethe terrible ones shall be as chaff that passeth away, yea it shal be suddenly. Thou shalt be visited of yethe Lord of hosts wthwith thunder & wthwith earthquake & with great noise, wthwith storm & tempest & yethe flame of devouring fire. Isa. 29.1, 6. The Philistines drew neare to battel against Israel, but yethe Lord thundred wthwith a great thunder that day upon the Philistines & smote them until they came to Beth-car. 1 Sam: 7.10. See also 1 Sam. 2.10 & Isa. 28.2 & Ioel 60.15. So Ioel describing the battel of yethe great day saith, The lord shal roar out of Zion, i.e. Thunder wthwith a roaring thunder. ch. 3.16. And in yethe same sense are thunder lightning & hail constantly used in yethe Apocalyps ch 8.6 & 11.19 & 16.18, 21. If one dream that hail falls on a place he may expect a47 a violent incursion of yethe enemy; & if he dream that yethe hail hurt yethe stalks of corn there shal be slaughter of men in that place place proportional to yethe breaking of yethe stalks. Achm. c 191. ex Ind. Pers & Ægypt. If one dream he sees a Dragon struck wthwith lightning, it portends war & ruin to some other king wchwhich is an enemy to that country c 283 ex Ind. Pers. & Ægypt. As for yethe mixing fire with hail Apoc. 8.6 that figure may seem borrowed from yethe Ægyptian plague of thunder & hail wthwith fire mingled Exod. 9.23. But I suppose it alludes also to yethe frequent mixture of hail wthwith lightning wchwhich happens in hot countries although in our northern regions it is unusuall. 5453. My doctrin shal drop as yethe rain my speech shall distill as yethe dew, as yethe smal rain upon yethe tender herb, & as yethe showers upon yethe grass Deutr. 32.2. He shal come down like rain upon yethe mown grass, as showers upon water yethe earth. In his days, shal yethe righteous flourish & abundance of peace so long as yethe moon endureth Psal. 72.6. Break up your fallow grownd, for it is time to seek yethe Lord till he come & rain righteousness upon you Hosea 10.12. See also Isa: 55.10. Hos: 6.3. &c. So yethe Indians teach: Rain is to be interpreted of God's mercy & granting orour prayers. Achm. c. 171. The same is to be understood of watering any place to make it fruitful, or of giving water to drink. Whence water is often put for true doctrin & grace, & springs of water for eternal life. Iohn 4.14. Isa 12.3, & 44.3, & 58.11. &c. 54. Gird thy sword upon thy thigh o most mighty wthwith thy glory & thy majesty, & in thy majesty ride on prosperously Psal. 45.4. The Hebrew is prosper & ride, wchwhich yethe seventy translate Go on prosperously & reign; & yethe Chalde Paraphrast, That thou mayst ride upon yethe throne of the kingdom. In like manner riding is put for reigning in Deutr: 32.13. Isa: 58.14. Psal 66.12. And so the woman's48 woman's riding upon her beast is interpreted her reigning over the kings of yethe earth. Apoc. 17. And Achmet delivers it for yethe doctrin of yethe Indians Persians & Egyptians, That a generous steed denotes eminence & dignity, & vulgar horses inferior nobility & glory – – – And if one dream he rides on a nimble & mettlesome hors, he shal acquire amongst yethe people fame & great renown & eminence & honour. – And if he seem to ride armed on a generous steed he shal obtein power & renown according to his armour c. 233. 55. If one seem to hold a bow & arrows he shall wthwith joy triumph over his enemies. Achm: c. 249. ex Pers. & Ægypt. 56 Some have supposed that yethe ballanceBallance in yethe third seale (Rev. 6.) might be an emblem of famin, but wthwithoutwithout ground, there being no authority either in scripture or other authentic writings, that I have met wthwith, for such an interpretation. There are other ways of expressing famin, as by yethe tearing of doggs Ier: 15.3: & where yethe Ballance is mentioned in scripture it is either wthwith respect to judgment as in Iob. 31.6. Psal: 62.9. Dan: 5.27. or to Iustice as in Hosea 12.7. Micah 6.11. Prov: 16.11. &c. And to yethe same purpose is yethe doctrine of yethe Indian interpreters; wchwhich runs thus. If in a dream one see a ballance poised in any place let him understand it of a Iudg: And if he have a cause & see yethe Ballance equally poised he shall obtein his right. – And if he see yethe Ballance exact & cleane let him know ytthat yethe judg of that place is just, but if it be broken & out of order he is unjust. Achm: c. 15. The Author also further relates how they compare yethe scales to yethe ears of yethe Iudg & yethe weights to yethe matter pleaded on both sides &c. And adds that measures have yethe like interpretation, but are to be understood of inferiour Iudges. 57. Martyrdom is a kind of sacrifice: for yethe sacrifices under yethe law were but a type of orour Saviour's death. And hence StSaint Paul when his Martyrdome approached said49 said: I am now ready to be offered (gr. sacrificed) & yethe time of my departure is at hand. 2 Tim: 4.6. And to yethe same purpose sense is that to yethe Philippians: Yea & if I be offered upon yethe sacrifice & service of yoryour faith, I joy 58. The Temple of God is holy wchwhich Temple ye are 1 Cor. 3.17. What agreement hath yethe Temple of God wthwith Idols? for ye are yethe temple of yethe living God 2 Cor. 6.16. The man of sin as God sitteth in yethe temple of God 2 Thes. 2.4. 59. Nothing is more obvious then yethe Churche's being frequently represented in scripture by a woman, yethe spouse of Christ: as in yethe Canticles. Rev 12 & 19. 60. To assimilate sharp affliction to yethe pains of a woman is also a plain figure: whence if ytthat woman be yethe Church, her pains in travel must be an emblem of her persecution. Thus orour Saviour in Mat. 24.8, 9, & Mark 13.9 describing yethe persecution of yethe Church calls them ὠδινας So Isaiah ch. 66.7. speaking of yethe Iewish Church saith, Before she travailed she brought forth before her pain came she was delivered of a man child. wchwhich yethe Chalde Paraphrast thus interprets Antequam veniat ei tribulatio redempta erit, antequam veniat ei tremor sicut dolores parturientis revelabitur rex ejus. Ieremiah also in ch 30.6, 7 interprets this figure plainly: Ask ye now, saith he, & see whether a man doth travail wthwith child: wherefore do I see every man wthwith his hands on his loins as a woman in travail, & all faces are turned into palenes? Alas for that day is great so ytthat none is like it, it is even the time of Iacob's trouble but he shal be saved out of it. 61. The Idolatry of yethe Iews is almost every where in scripture called going a whoring after other Gods. See Isa. 3. & Ezek. 16, & 25 &c. And though all their neighbours were Idolaters more then they yet none but they are reproved for it under yethe character of committing whoredom. And yethe reason is plain. ffor as they were considered as married to yethe true God (Ier. 3.1, 8, 14. Hosea 2.1, 7 &c so yethe other nations had as it were contracted wedloc wthwith fals50 fals Gods, insomuch that they are called yethe Gods of those nations as yethe true God was yethe God of yethe Iews. Yet Nineveh is once called a Harlot (Nahum 3.4) but not for bare Idolatry. 62. That Idolatry is sometimes termed blasphemy may be seen in these instances. In this yoryour ffathers have blasphemed me in that they have committed a trespas against me. For when I had brought them into yethe land – then they saw every high hill & all the thick trees, & they ofered their sacrifice Ezek. 20.28. Your ffathers — have burnt incense upon yethe mountains & blasphemed me upon the hills. i.e. by invoking other Gods Isa. 65.7. And so in yethe Apocalyps, although blasphemy need not there be wholly limited to Idolatry, yet yethe names of blasphemy upon yethe whore's Beast are well interpreted by Grotius to be yethe names of Idol-Gods by wchwhich yethe true God is blasphemed whilst men attribute that to them wchwhich is due only to him. 63. That Idols may be called men is according to the common way of speaking: for they are images of men, & as we are wont to call yethe image of a Beast a Beast & yethe image of a bird a bird so we call yethe image of a man a man. And as this is yethe common way of speaking so it is yethe language of yethe scriptures. Thou hast played the harlot wthwith many lovers yet return to me saith yethe Lord – she defiled yethe Land & committed adultery wthwith stones & wthwith stocks. Ier: 3.1, 9. I will destroy her vines & her figtrees whereof she said, These are my rewards ytthat my lovers have given me — & I will visit upon her yethe days of Baalim wherein she – went after her lovers & forgot me saith yethe Lord. Hos: 2.12. Thou pouredst out thy fornications on every one that passed by — thou madest thy self Images of men & didst commit whoredom wthwith them — thou hast committed fornication wthwith yethe Egyptians great of flesh — thy filthines was poured out & thy nakedness discovered through thy whoredoms wthwith thy lovers even wthwith all yethe Idols of thy abominations Ezek. 16.15, 17, 26, 37. AholibahAholah – doted on her lovers, on yethe Assyrians51 Assyrians her neighbours wchwhich were clothed wthwith blew, Capitains & Rulers all of them desirable young men, horsmen riding upon horses. Thus she committed her whoredoms wthwith them, wthwith all them that were chosen men of Assyria & wthwith all on whome she doted, [even] wthwith all their Idols Ezek: 23.5. And when her sister Aholibah saw this — she doted upon yethe Assyrians her neighbours Capitains & rulers clothed most gorgeously, horsmen riding upon horses, all of them desirable young men — & she increased her whoredoms, for when she saw men pourtrayed upon yethe wall, yethe Images of yethe Chaldeans pourtrayed wthwith Vermilion girded wthwith girdles upon their loins, exceeding in died attire upon their heads, all of them Princes to look to, after yethe manner of yethe Babylonians, she doted upon them & sent messengers unto them into Chaldea, & yethe Babylonians came to her into yethe bed of love, i.e. when she saw their Idols she doted upon them & sent for others to be made in their likeness & set up in her own land. vers 11. By these instances it may appear that it is according to yethe use of yethe Prophets to represent Idols as men wherewith yethe Church commits adultery & not only so but to call them by the names of those men whose Gods they are, or whose likeness they bear, as Egyptians, Assyrians, Babylonians, Princes, Capitains, Rulers, Horsmen, Youngmen, &c: not much unlike their being called in the sixt seal, Kings, & great men, & rich men, & Capitains, & mighty men, & bond & free. See Fig. 64. In Fig. 10 & 63 we have shewed ytthat yethe Prophets put men for Idols, & Dens & Rocks of Mountains for their temples: & yethe reason of yethe thing requires that they should be thus interpreted where men are said Rev. 6 to hide themselves in Dens & rocks of mountains & say to yethe mountains & rocks, fall on us & hide us. For rocks & mountains must here signify52 signify buildings because of their falling, & men must signify Idols because to hide in Dens or holes of Rocks or to cover wthwith falling mountains, that is to shut up in buildings or bury in yethe ruins of them is yethe proper way of destroying Idols but not a proper way of destroying men. But yethe use of these expressions will best appear out of scripture where they are appropriated to yethe demolishing of Idolatry. The high places of Aven [or temples] of [yethe Idols called] a a that is iniquity Aven [are iniquity] the Aven, yethe sin of Israel, shal be destroyed, yethe thorn & thistle shal come upon their Altars & they [the Idols] shal say to yethe mountains, cover us, & to yethe hills fall on us that is to yethe tops of yethe mountains & hills, or the rocks & coverings of the dens of yethe Idols. Hosea 10.8. The Lord alone shall be exalted in that day & yethe Idols shall he utterly * * gr. hide or bury them. abolish, & they shal go into yethe holes of yethe rocks & into yethe caves of yethe earth for fear of yethe Lord. Isa: 2.19. In that day shal a man cast his Idols — to yethe Moles & to yethe Bats to go into yethe clefts of yethe Rock, & into yethe * gr: & vulg. lat. holes tops of yethe ragged rocks for fear of yethe Lord. vers. 21. Here yethe Idols wchwhich are to be hid in yethe rocks are called by yethe name of Idols but a little before they were spoken unto as men. Enter into yethe rock & hide thee in yethe dust vers 10. And therefore since yethe men here spoken unto are Idols, by men hiding themselves in rocks must be understood Idols shut up in their temples or buried in yethe ruins thereof. 65. The falling of yethe stars & departure of yethe heavens according to yethe precedent interpretations of stars & heaven will signify yethe fall of great men & yethe departure of yethe glory of a Kingdom. And because Idols are sometimes considered as men by Fig 63 therefore this embleme may be applyed either to a Kingdom of Idols or to a kingdom of men as yethe circumstances shal require. Thus StSaint Stephen calls yethe Idol of Rempham a star, saying: Ye took up yethe Tabernacle of Moloch & yethe star of your God Rempham, figures wchwhich ye made to worship them. Acts 7.43. It is indeed less53 less usual to represent Idols by the stars, but it is more proper because they being were yethe Images of supposed celestial Gods were thence in scripture called Gods, & yethe host of heaven: & yethe analogy between yethe univers & a kingdom will be more perfect when things wchwhich relate to heaven are represented by yethe heavenly bodies, & yethe parts of a kingdom wchwhich respect yethe earth by things on yethe earth, then when they are confounded together. Yea, this the scripture seems to insinuate when it calls Idols as well as stars yethe host of heaven. And therefore And besides the stars were a part of yethe heathen Idols, & its an ordinary figure to attribute the names of things of a kind to one another weWe need not therefore doubt to interpret stars of Idols & heaven of their honour & dignity or rather of yethe orbicular roofs of their Temples, when ever that interpretation will best agree wthwith yethe circumstances; And then it as it does in this ffigure. For here yethe allusions to yethe falling of figgs from a figtree & to yethe rolling of a scroll together do by striking yethe imagination wthwith an Idea of local motion make it a more lively representation of yethe ruining of a kingdom of Idol-Gods then of a kingdom of men. For yethe stars falling to yethe earth as figgs fall from a ffigtree do most lively represent falling Idols & heaven departing as a scrol when it is rolled together yethe roof of a temple (the Idol's heaven) gradually taken off or cleaveing asunder at its being thrown down. As for yethe use of this Figure, there are but two places where it occurs, Isa:34.4. & Rev: 6.13, 14. The first of these seems to respect that universal overthrow of yethe Gentiles so often prophesied of in Scripture: at wchwhich time Idolatry is to be universally & for ever demolished as may hereafter appear by comparing Rev: 9.20 & 11.15. wthwith Isa: 2.17, 18, 19 & Zech 13.2 &c. The other place is at yethe sixt seale when Idols were to be universally abolished but not for ever: of wchwhich more hereafter. 66. What is meant by ascending out of yethe bottomles pit may be seen in Rev: 20 where yethe putting an end to delusions & fals religions is exprest by shutting up yethe Dragon in54 in yethe bottomles pit that he shoud deceive yethe nations no more till yethe thousand yeares should be fulfilled; & yethe springing up of new delusions at yethe end of that time, by his being let out again to deceive yethe nations. 67. A Potion or Drunkenness sometimes signifies great affliction & misery as in Ier 25.15. Ezek. 23.33. Rev: 14.10. & sometimes error as in Isa: 29.10: They are drunken but not wthwith wine, they stagger, but not wthwith strong drink, for yethe Lord hath poured out upon you yethe spirit of deep sleep & hath closed yoryour eyes. And accordingly in Rev: 17 by yethe inhabitants of yethe earth being made drunk wthwith yethe wine of yethe whore's fornication must be understood their being infatuated & seduced to Idolatry by her delusions. For it is said in chap: 18.23 that by her deadly poison (ἐκ του φαρμακου were all nations deceived; that is, by yethe wine of yethe poison of her fornication ἐκ του θυμου ὄινου του θυμου as it is called in vers 3 & 8. for θυμὸς signifies as well poison as wrath, & her cup is to be supposed as it were a Philtre or love potion, such as whores were said of old to administer for inciting love, & for that end to compose it of such poisonous medicaments as might work by stupefying & infatuating those to whome they gave it. 68. Where yethe Iewish nation is represented by a whore, her threatned distress & desolation is often exprest by making her naked, as in Ier: 13.22, 26. Ezek: 16.37. Hosea 2.3. & yethe like of yethe virgin daughter of Babylon in Isa: 47.3. 69. Wherefore art thou red in thine apparel & thy garments like him that treadeth yethe winefat? I have troden yethe wine-press alone — for I will tread them in mine55 mine anger — & their blood shal be sprinkled upon my garments Isa: 63.2, 3. Proclaim ye this among yethe Gentiles, Prepare war &c Put ye in yethe siccle for yethe harvest is ripe; come get ye down for yethe press is full yethe fats overflow, for their wickednes is great. Multitudes, multitudes &c Ioel 3.13. The Lord shall give a shout as they that tread yethe grapes against all yethe inhabitants of yethe earth — he will plead wthwith all flesh, he will give them ytthat are wicked to yethe sword Ier 25.30. See also Lament. 1.15. Ezek. 15.2. & Deutr. 32.32. The reason of this figure is yethe resemblance between effusion of blood & expressing yethe juice of grapes. 70. The signification of a harvest orour Saviour has given us Mat. 13.39