Ms. 7.3 (i) 1r
And as the prophesies of the old Testament remained in obscutrity till
Christs first coming & then were interpreted by Christ & bec the inter
pretations became the religion of Christians: so the Prophesies of
both Testaments relating to Christs second coming may remain in
obscurity till that coming & then be interpreted by divine authority
& the interpretations become the religion of Gods people for the future.
2r
NThe fabulous wiritings of Ctesias have so yet much more obscured
the true history of these monarchies the first great Monarchies by
representing them much ancienter then they were & filling
up yethe times with long catalogues of kings. So he represents
the walls & ornaments of Babylon built by Semiramis neare the flood & yet out of
a Isaiah ch the remains of Berosus a Is. ch. compared with Isaiah chap 23.13 it appears that they were built
by Nebuchadnezzar & yethe city founded by the Assyrians but about 1450 years
before. it So also he makes yethe fall of ruin of Nineve &
the buil d division of yethe Assyrian monarchy to have happened
two hun between the Medes & Babylonians to have happened about at least
260 years before it did & rem fi thereby makes has made yethe kingdom
of yethe Medes much ancienter then it was & multiplied its kings & multi ethe kingdom of yethe Assyrians he has raised as high as yethe times of the flood:. & the
reconciling these things Whence Eusebius & some others have
made two ruins of Ninive & two successive Assyrian Monarchies succeeding one yethe other, the first
according to Ctesias, the last according to truth. He stands alone
in extravagant in writing in writing things not easy for him to know & D therefore I cannot forbear wthwith that learned & judicious
writer SrSir Iohn Marsham to suspect him. The names of the Assyrian kings were frequently compounded of Assar, Adon, BelusBelas Pul, & such other words as occurr not in ytthatyethe list names of yethe kings wchwhich Ctesias hath set down in his list, & therefore ytthat list can scarce be genuine
Xenophon looks like a writer of better credit for he
write in his institution of Cyrus writes of things done not
many ages before his time his time & hias framed heis book very like
true history. & yet But whilst I consider that he has erred in
written as distinctly & particularly as if he had lived in yethe time of Cyrus
& followed his Court, & yet has erred in most of the
main strokes of yethe history I cannot forbeare to reccon his
book any thing else much better then a Romance contrived only to represent Cyrus a Hero. [He had learnt by
pop that Cyrus was son of Cambyses a Persian & Mandane
daughter of Astages king of yethe Medes & conquered yethe Kings
of yethe Lydia & Babylon & upon this founda seems to have
invented almost all yethe rest, not consulting yethe but how
to rep nothing so much as how to represent Cyrus a fine
Prince.] For he has r
distinct different from one &another & Cambyses put Cambyses put
put all put Cambyses the father of Cyrus to be King of
yethe Perians: whereas they were but one kingdom & Cambyses
was only Prefect of President of Persia under yethe King of
the Medes. He has made Cyrus before he was king of yethe
Persians to have warred under yethe King of the mMedes against
the kings of Babylon Lydia & Babylon & conquered them not for himself but for that king & after all his
wars were finished to have become king of Persia by yethe
death of his father & reigned only seven years & &
after yethe death of yethe king of Media to have inherited that2v that kingdom also in right of his wife, & yet Cyrus
in the beginning of his wars conquered yethe King of
Media & after by that conquest became also king of yethe
Persians & reigned
all Chronologers 30 years together & twhen
king conquered the L Kingdsoms of Lydia & Babylonia
not for another & added their kingdoms not to another's
kingdom but to his own. For so soon as he had con
quered Babylon he put forth ended the seventy years captivity (Ier 25.12) & put forth a Proclamation
Thus saith Cyrus king of Persia, God hath given me
all the kingdoms of yethe earth &c Ezra. 1. The king
of Media whom Ast Cyrus conquered was Astyages
the father of Mandeane, & CyararesCyaxeres was the prede certainly
King before Astyages: but Xenophon has inverted
their order & made Cyaxeres to be yethe son & successor of
Astyages all the & produced his reign over Media
till after the time taking of Babylon by Cyrus. Neither can yethe
There are seem to be still other great mistakes in Xenophon, as to make yethe
king of Babylon to be slain in battel agais by Cyrus & to make
Assyria to be a province of yethe King of Babylon & to make
Susa a distinckt kingdom wthwith a king of its own & Cyrus to have made an expedition into Egypt.. Well
therefore did Cicero censure say write Cyrus ille a Xenophon
te non ad historiæ fidem scriptus est sed ad effigiem justi
imperij. Epist 1 ad Q. Fratrē. p 403 Nor was Cyrus a man of so good moral edu
conduct as Xenophon has represented if we may believe
his contemporary Plato. For Diogenes LaertiusPlato
in Legibus, as saith cc c In Platone p. 78 Diogenes Laertius saith,saith, hujus Cyri Instiutionem
fictitiam esse neque enim Cyrem talem fuisse.I can
not therefore forbeare to suspect such opinions as have
been collected from this book of Xenophon alone &
particularly that of Cyaxeres Astyages king of yethe Medes being
the Darius Medus mentioned in Daniel. For this opinion
has no other foundation then that Daniel was
Cyrus warred under Cyaxeres against Babylon & con
quered it in Belshazazar's reign & co whereas & conquer
ed him: whereas it appears by the remains of Bero
sus & Megasthenes that Belshazar was slain by a con
spiricy of yethe Babylonians & ytthat Darius the Mede who
succeeded him was conquered by Cyrus. SrSir Iohn Mar
sham seeing the inconsistency of this Hypothesis has
framed another as if Cyaxeres was Darius the Mede was king of
Susa only Cyaxeres yethe son of Phraortes king of yethe Medes
& Persians left had two sons Astya both called Astyages, & to the3r one of wchwhich called Astyages he left Media the kingdome of Media seated at
Ecbatane & to yethe other called Darius both Darius & AstygesAstyages he let Persia wthwith some part of Medes. The
first This makes me cautious therefore of trusting to this
author unless where he is backt by other authors of good
credit who did not trans borrow from him. Herodotus, as he
was ancienter so then either Ctesias or Xenophon so& had
opportunity of informing himself by conversing wthwith yethe Per
sians Syrians & Egyptians so he seems to have wbeen inquisitive & to have
written what he thought was true., Something indeed
is to be allowed to his humour of notwithstanding that he has endeavourinedg to write
extraordinary things for drawing his readers into admiration.
but notwithstanding this his relations agree best wthwith scripture
& other Berosus the rema & other ancient records of best best account
of so ytthat I acc I know For his relations agree so well wthwith I say
not this to detract from Xenophon. For F Cy yethe little of his
book Cyropædia or yethe iInstitution of Cyrus shews that he
designed not to write a history as Herodotus did but d
under the dress of history to teach morals & polity & under in Cyrus to
th propose a pattern e good education & disciplediscipline to Princes & such as his
readers. If he attained this he had his end: but for history
we must go to others authors.
I know that the learned SrSir Iohn Marsham, has endeavoured in some things to help
ourt bf by r representing that Cyaxeres (he who
destroyed Nineve) had two sons, both called Astyages & to yethe one
left his kingdom divided between theirm, giving Ecbatane & Media Ec to
yethe one & Persia wthwith some part of Media Elymais (a part of Persia) to yethe other; that
the latter was yethe Mandane yethe mother of Cyrus was yethe daughter
of yethe latter & that Cyrus conquered yethe former & from yethe
time of that victory reigned over Media 30 years but not
over Persia & warred under the latter & but not over Persia,
that Astyages yethe grandfather of Cyrus was Darius the Mede &
took Susa byut r & yet reigned & took Susa & on that account
is said to take the kingdom & to be king of the Caldeans, but
yet never reigned over Babylon, that he had a Son called
Cyaxeres wto whom he left his kingdom & under whom Cyrus
warred against Lydi the Kings of Lydia & Babylon & whose
kingdom Cyrus inherited after his death & thereby became
king . of Babylon & then releasesdethe Iews from captivity.
But all this as tis a new invention so it has no foundation
in antiquity. That For first ytthat Astyages took Susa is said wthoutwithout any
other evidence then an erroneus criticism of Scaliger. The
Poet Æschylus had said ytthat Sus Xerxes by his great expedition
into Greece had evacuated the falling Susa. Scaliger alters yethe order o3v order of the verses & makes yethe Poet say that yethe first
of the two Kings of yethe Mediaes who reigned before Cyrus (ytthat
is saith SrSir Iohn, Astyages) had taken & emptied yethe falling
Susa by taking it. On the contrary the prophet Ieremy
describing the fall of the kingdom of Babylon makes
Susa con the a part of thi it till thaten. fall How is Sheshach
taken! & how is yethe praise of yethe whole earth surprised!
how is Babylon become an astonishment Ier 52.41. Secondly
that Astyages Astyages & Darius yethe mMede & Astyages are yethe same is an opinion of yethe
Christians collected only from yethe Story of Bel & yethe
Dragon. For there tis said that king Astyages was (chap 1.1) Cyrus
of Persia is made successor to king &Astyages & in as he is in
Daniel he (chap 6.28) to Darius yethe Mede. But yet it
follows not from thence that they his predecessors are yethe same, for
Cyrus succeeded Dar Astyages min Media & & Darius long after in Babylon
If they Cyrus was yethe immediate successor of them both & they
be yethe same then one & the same King then Cyaxeres is excluded & so the whole story of Xenophon re
presenting how Cyrus warred under Cyaxeres yethe son &
successor of this DC Astyages or Darius falls to yethe ground
& how at length married the daughter of this Cyaxeres & suceededsucceeded him in yethe Kingdom, falls
to yethe grownd, & SrSir Iohn Marshams hypothesis falls with
it. For by excluding Astya Cyaxeres yethe second of yethe two
kings of yethe Mede Xenophons two kings Certainly Herodotus makes Cyrus yethe immediate successor of ytthat Astyages whaot was th the father of his he mother Mandane they mother ofthat to represent
that Daniel by saying that Darius was made king over
the Chaldeans realm or kingdom of yethe Chaldeans meant
nothing more then that the he Darius became king of the Chal
took Susa, is to make him speak as improperly as if
one should say that yethe king of France by conquering
Flanders becam be
of Chaldea, mu much less was it the realm or Kingdom of yethe Chalde
ans. Daniel tells us plainly that when Belshazzar
king of yethe Chaldeans was slain ,& Darius yethe Mede took yethe
kingdom. And wWhat kingdom wabut that of yethe Chaldeans
over wchwhich of wchwhich Dari Belshazzar was king:s that is ytthat
he succeeded Belshazzar who was slain at Babylon.
He does not say yethe province of Susa but yethe kingdom of
Belshazzar. But If And tho SrSir Iohn indeed contends ytthat yethe last words should
have been set in yethe beginning of ytthat next chapter, : yet I an
swer that but yethe division of yethe bBible into chapters is but a
late invention. The story ought to be read wthoutwithout in
terruption. For whilst Daniel saith ytthat Darius took yethe king
dom & does not in yethe following words describe what kingdōom
this was, he must mean the kingdom spoken of before,
that of yethe Chaldeans over wchwhich Belshazzar reigned at Baby
lon till Darius took it. Then D Lastly to make
two kingdoms of yethe Medes & Persians & two Astyages &
two Cyaxes Cyaxeres reigning in them & this wthoutwithout any authority in antiquity looks so much like slplitting one king & one
The following two words (1 deleted) function as a catchword for the text in Newton's had in the left margin. kingdom two kingdom into two that I reccon it too hard a notion without some & two kings into four & one kingdom into two that I cannot assent to it. These prejudices being removed, I now proceed to yethe describe yethe four Monarchies. ✝ The fabulous writings of CtesiasLike splitting two ✝
4r
3Hy Cyrus Darius, Ahashuerus & ArtaxexesArtaxerxes mentioned successively after in (Ezra
4, ) are Darius Hystaspis, Xexes & Artaxerxes Longimanus. For Ahashuerus , or
Achsweros, A was in the Greek pronunciation Axeares & Xexrxes: For he who in
Tobit is called Assuerus (ch 14.15) was by yethe Greeks called Cy-Axeres, that is Prince Axeres & Art
axerxes is sometimes put for Artax Art-axerxes & the later Greeks Historians
wrote Artax Artaxe Art-axeres for Art-axerxes. And he who in the sacred History of
HEsther is called Ahasuerus ins in yethe appcryphalappocryphall history of H Esther called Art-ax
erxes that is great X Xerxes the great, the particle Art signifying great in yethe
Persian tongue. So then the names agree. & as But as the And for the History
And so also do the Histories for Ezra saith that that yethe people of yethe land
hired counsellours all the days of against the Iews to pfrustrate their purpose
[of buiilding the Temple] all the days of Cyrus king of Persia & [further] untill the reign of Darius
king of Persia. This Darius therefore favoured the building jIews in bu their work of
the Temple & therefore was Darius Hiystaspis, but after his reign being over they
people of yethe land wrote an accusation against them in the beginning of the reign
of his successor Ahasuerus or Xerxes & again in the reign of his successor Artaxerxes [not to hinder the building of the Temple (for that was
now finished) but to hinder the building of the City. & the wall. The words of
their letter to Artaxerxes run thus. Be it known unto yethe King that the Iews wchwhich came
up from thee to us (that is Ezra & his companions) are come unto Ierusalem, build
ing the b rebellious & bad cCity & have set up the walls thereof & joyned the foun
dations &c. Then follows the Hereupon yethe King replied Give ye now commandment that
thisese City men cease that this City be not builded till another commandment shall
be given from me. And when yethe copy of king Artaxerxes letter was read they
went up in hast to Ierusalem to unto yethe Iews & made them to cease by force & power
All this concerns not yethe Temple Temple but yethe City & wall the building of wchwhich were not
attempted till after the Temple was finished. And therefore the next words So
ceased the work of the house of God wchwhich is at Ierusalem. So it ceased unto yethe
second year of yethe reign of Darius belong not relate not to yethe reign of Artax
erxes but to that of Cyrus, the historian, after he had brought down a
short narrative of yethe haffairs of the Iews through yethe reigns of Cyrus Darius
Ahas Xerxes & Artaxerxes, returning back to yethe reigns of Cyrus & Darius. And
this is confirmed by the 1st book of Ezsdras where theis same story of Artaxerxes
is intermixed wthwith the story of Zerubabel & Ieshua, Cyrus & Darius Cyrus & after both stories tils added
that how after they had laid the foundation of the Temple yethe heathen of yethe land hindred the finishing of the building [of yethe Tem house
of God] all the days of that king Cyrus lived: So they were hindred from building
all the days of untill yethe second year of Darius . & in yethe second year of his reign
Aggæus & Zacharias prophesied &c. In the book of Ezra the story of Ahasuerus
& Artaxerxes is Cyrus Darius is interrupted by the story of Ahasuerus & Artaxerxes
but in ytthat of Esdras the whole story of Cyrus & Darius from yethe beginning of Ezra e
yethe 2d chap.chapter of Ezra to yethe end of yethe 6t chapter is told wthoutwithout interruption & the
story of Artaxerxes is inserted story of Cyrus is interrupted by that of Artaxerxes inserted in the story of Cyrus immediately after yethe first chapter of Ezra.
& the whole all the rest of emperor the story of Cyrus & Darius from yethe beginning of yethe 2d chapter
of Ezra to yethe end of yethe sixt chapter is told wthoutwithout interruption & I take
the book of Esdras to be the best interpreter of the book of Ezra. Artaxerxes
is therefore inserted in both books wthoutwithout due order of time & is no more the predecessor
of Darius then of Cyrus, but being yethe successor of Ahassuerus the successor of
Darius he must be Artaxerxes Longimanus, & they Iews that came up from him & begāan4v began to rebuild Ierusalem & yethe Wall were Ezra & his companions who had
p in his seventh year came up wthwith a commission large enough to encourage them in to attempt such a work
They attempted it therefore but were prohibited till Nehemiah afterward came wthwith a work
commission & compassed it in yethe 20th year of yethe King.
And that it was in this Kings reign & not in the reign of Artaxerxes
Mnemon that Ezra & Nehemiah came up is further confirmed by thise cir
cumstances that wthwith in yethe 7th year of yethe King when Ezra came to Ierusalem
he found there Iozabad the son of Ieshua & Noadiah yethe son of Binnui Levites
Ezra 8.33 wchwhich Ieshua & Binnui were Levites in yethe first year of Cyrus Nehem
10.9 & 12.8. And that Zachariah yethe son of Ionathan the son of Shemajah
the son of Mattaniah was at yethe dedication of the wall (Nehem. 12.35) wchwhich Shemajah was Priest in yethe
first year of Cyrus (Nehem 12.6, 18) as was also his father Mattaniah Nehem
11.17 And that in recconing up the Priests & Levites wchwhich were in yethe days of
Iojakingm the son of Ieshua the High Priest tis said These were in the days of Iojakim the son
son of Ieshua the son of IozadackIozadak & in yethe days of Nehemiah yethe Governor & of
Ezra the Priest yethe scribe. Nehem 12.26. And after the 32th year of this Artax
erxes Eliashib the son of Iojadkim was High Priest Nehem. 13.28. For Now From yetheytthat 1st
year of Cyrus to yethe 33th year of this Artaxerxes is about an hundred years wchwhich
in as much time as two generations can well reach unto whereas from the
first of Cyrus to yethe 33th of Artaxerxes Mnemon is al about 160 years wchwhich is
too long for yethe generations above mentioned.
S1. The History of yethe return of yethe Captivity under Zerubbabel & Ieshuah in
the first & second year of Cyrus is conteined partly in yethe three first chapters of Ezra
& partly in Nehemiah from yethe 5t verse of yethe 7th chapter to yethe 9th verse of
yethe 12th. And yethe feast of Tabernatcles mentioned in Ezra 3.4 is described at large
in Nehemiah 8.
2. The Temple was finished in yethe 76t year of Darius Hystaspis.
3. Darius, Achsuerus ,& ArtarerxesArtaxerxes mentioned successively in Ezra 4 are
Darius Hystaspis, Xerxes & Artaxerxes Longimanus & Cyrus Darius & Artaxerxes
mentioned successively in Ezra 6.14 are Cyrus Darius Hystaspis & Artaxerxes
Longimanus
4 Ezra & Nehemiah flourished in yethe reign of Artaxaerxes Longimanus. &
5 The 7th year of ArtaxeriesArtaxerxes full in wthwith yethe year of yethe Olympiad.
6 The years in Daniels Prophesies are Iewish Lunisolar years.
7 The birth of Christ
8 The death of Christ.
9 Daniels weeks
10 The Ram & Goat
11 The scripture of truth.
12 The four Beasts
13 The Horns of yethe 4th Beast.
5rMs 7.3 VIIYah. Ms. Var 1/Newton 7.3i
The book of Daniel is a collection of papers partly historical
relating to the life of Daniel, & partly prophetical. The historical
papers are conteined in the first six chapters And the collection seems
to have been made a little after the death of Daniel the Prophet: for yethe
Collector seems in the end of th author of the first chapter saith
that of Daniel that he continued to yethe first year of Cyrus, that is, to his
first year over Med Persia & Media & third year over Bablylon.
The six first six chapters are written of Daniel & his three friends b partly by Nebuchanezzar
partly by other herands: the sixt last are prophetick visions written by Daniel
himself. And In In order to understand these visions I designe in the following discourse I designe to explain some types &
phrases used in these prophesies which relate to the general state of the Church &
tend to un un the unfolding of the prophesies, in the last ages; & sparticularly what is to be
understood by Authorial edit: the following material has been sequentially revised as indicated by numerals 1–12, before deletion. After deletion, numerals 1–6 remain. 1 the Host of heaven, 2 the Prince of the Host, 3 the
Prince of Princes, 4 the Messiah the Prince, 5 the SaHoly Covenant, 6 the Sanctuary of strength,
9 the transgression of desolation,the Host of the littleast Horn of the
He Goat , & he, t 8 the desolation of the Host of heaven the last end of10 the
Indignation , & the against the holy covenant, 11 the last end of the indig
nation, & t the host of th wchwhich was given to the last horn of the
Goat in transgression against the holy covenant, & 12 the time of the end.
the desolation of the host of heaven, the transgression of desola
tion or abomination of desolation, the indignation against the holy covenant, the last end of
the indignation, & the time of the end.
The book of the Law being received by the Samaritans was written & received before the
captivity of the ten tribes. This is the book of the law which Hilkiah the High Preiiest found
in the Temple in the reign of Iosiah after it had been lost in the reign of his grand
father Manasses who was captivated by the Babylonians. This is that book of the law
wchwhich Iehosaphat sent wthwith his Princes wthwith & some of the Priests & Levites to teach be taught teach the book of yethe law in all the cities
of Iudah., And two hundred years before the captivity of the ten tribes. From the
I This book being handed down to posterity came into descended to the Samaritans
& was preserved by them in the ancient character, while the Iews lost it in the
captivity of Massesnasses & found it again in the Temple in the reign of Iosiah, & altered the after
the return from the Babylonian captivity changed the character to that wchwhich they
had learned in Chaldea. The books of kings The books of Samuel & kings are one continued history & these & the Chronicles were written at the same time with e & yethe Chronicles were written at one & the
same time because they quote one another. They were composed out of ancienter
records books because thethey quote those books. They were copied verbatim from those ancienter
books because they cite th frequently agree with one another for many sentensces
together. The books of kings Samuel are a cont Samuel & kings are one continued history The book of
Ezra begins with the two last verses of the second book of Chronicles & therefore was
originally a part of that book & has been broken of from it. And by conqusequence
Ezra was the compiler of all these books.
– but tThe Pentateuch is compolessed of the Law of Moses & & the history of Gods people together
& the history hath been taken collected from several books such as were The book of the generations of Adam, Gen. 5, N& the
book of the wars of the Lord Num. 21.14. And For this This book of wars conteined what
was done at the Red Sea & afterwards in their juourneying of Israel through the wil
derness, wchwhich (Num 21.14) & & therefore might be written by Moses himself. And it might conteine also the wars inof Ioshua in conquering Ca
naan, [Some things also For Isoshua wrote some things in the book of the Law of God which are not now in
the Pentateuch] (Ios 24.26. & might also therefore might write his own wars in the book of warrs those being the principal wars of God. These were publick books
& therefore not written without the authority of Moses & Ioshua. And of these
The books of Ioshua Mose Ioshua Iudges & Ruth were
The Pentateuch & the books of Ioshuah & Iudges contein one continued history
of Israel down to the death of Sampson. & Where the Pentateuch ends the book of Isoshua
begins & where the book of Ioshua ends the book of Iudges begins. And therefore all these
books seem to have been w composed out of the writings of Moses Ioshua & other Records
by one & the same author after the death of Ioshua Sampson, & most probalyprobably in the reign of5v reign of Saul or David. For Pentateuch & the books of Ioshua the Iudges & Ruth were written when there was
a king in Israel. Gen. 36.31 Iud. 17.6, & 18.1 & 19.1 & 21.25 & Ruth 1.1.
The book of Ruth was written in honour of David & therefore it was written it was written after he was
annointed to be king by Samuel to be king. And not much after, because the
history of his great Grandfather Booz & of others who lived in the times of the Iudges
could not have been distinctly remembered above two or three generations, & also because the
Originals & genealogy of David is only are set down in this book to give him credit, but nomentionno mention
is here made of his reign or warsrs. They judge well therefore who reccon Samuel the
author of this book: for it was written by way of introduction to thise history of David
At the tdedication of the Temple of Solomon when the Ark was brought
into the most Holy, there was nothing in it but the two Tables. Wh 1 King. 8.9
Whence I gather that & therefore when yethe Philistims took yethe Ark, they took out of it the
book of the Law & the G golden pot of Manna & Aarons rod. And this & other losses under the Philistims might
give occasion in the days of Samuel to the collecting out of the writings of
Moses & Ioshua to the collecting composing of the Pentateuch out after his victory over
the Philistims to the collecting of to Samuel (after Israel had some respite from the oppression of their enemies to recollect the the writings of Moses & Ioshua & the Records other the Records
of the Iudges & out of them to the composieng out of them the Pentateuch & the
books of Ioshua & Iudges in the form in wchwhich we now have them. And considering
that Samuel judged Israel all the days of his life, the Pentateuch wchwhich conteined the
laws by wchwhich he was to judge them, could not be composed without his authority. He was
a sacred writer (1 Sam. 10.25) & well versed in the history of the nation of Israel as well
as in the law (1 Sam. 12.8, 9, 10, 11) & had leasure in the reign of Saul, & the book
of Iasher wchwhich is quoted in the book of Ioshua (Ios. 10.313) was
Saul (2 Sam. 1.18.) They judge well therefore who ascribe the books of Ioshua
Iudges & Ruth to Samuel, & the Pentateuch is not of a later date. In the book of Genesis (ch 36.31) the race of the kings of Edom is set down till the days reign of Saul, but not till the conquest of Edom by David & & the Pentateuch in the form now extant was composed between the beginning of Saul's reign & the conquest of Edom by David. Tthe end of that race of Kings pdetermines the time when that the Pentateuch was put into the form now extant.
The books of Samuel & Kings are one continued history.
The
Samuel is reputed the author of the first book of Samuel till the time
of his death. bBut considering that it begins with the genealogy & birth of Samuel &
was written in honour of him & conteins his life, I had rather believe th
& that the two books of & ends w & death & ends wthwith the death of Saul; & that
the two books of Samuel are of a piece & continue the history till the time of the
kings Davids last sickness & the attempt of Adonijah to re succeed him & it seems to & are a very full history of those times & cite & that in
the in these two books no authors are cited: it seems to me that they were
originialls composed by the disciples of Samuel in honour of their master &
continued by them first to the death of samuel & Saul & then to the death last
sickness of David the king whom Samuel had annointed to succeed Saul. Or if they were begun by Samuel they were carried on by his disciples.
The books of Kings & Chronicles contein the cite many other authors &
as the book of the Acts of Solomon, the book of yethe Chronicles of the kings of Israel, the book
of the Chronicles of the kings of Iudah. the boo And the books of Chronicles cite
the book of Samuel the Seer, the book of Nathan the Prophet & the book of
Gad the Seer, T for the acts of David; the book of Nathan the prophet, the
prophesy of Ahijah the Shilonite & the visions of Iddo the Seer for the Acts of
Solomon; the book of Sema Shemajah yethe prophet & the book of Iddo the Seer
concerning genealogies for the tacts of Rehoboam & Abijah. The book of the
kings of Israel & Iudah & Israel for the reign acts of Asa, Ioash, Amaziah, Iotham, Ahaz Hezekiah Manasseh & Iosiah
the book of Iehu the son of Han
book visions of Isaiah for the acts of Vzziah ,& Hezekiah. These books were there
fore collected out of the historical writings of the ancient Seers & Prophets
&And because the books of the Kings & Chronicles quote one another they
were written at one & the same time. . . . . . . . . . time of the end. And
bec the book of the first book of the Chro this time was after the return from yethe
Babylonian captivity because they bring down the history of Israel & Iudah &
the genealogies of the kings of Iudah & of the high Priests to theat captivity. And the
book of Ezra was a part of the book of Chronicles & hads been divided from it. For
it begins wthwith the two last verses of the second book of the Chronicles And the first book of Esdras begins wthwith the two last Chapters of the Chronicles second book of the Chronicles. Ezra was
therefore the compiler of these books of the Kings & Chronicles & brought down the history to his own time.. He was a ready scribe in the law of God &
for assisting him in this work Neemias founded a library & gathered together the Acts
of the Kings & the Prophets & of David & the Epistles of the kings concerning the
holy gifts. 2 Maccab. 2 By the Acts of David I understand here the second books of Samuel., Out of or at least the6r the second book. Out of the Acts of the kings & the or historical writ composed from time to time
he compiled the by the Prophets he copied composed the books of the kings, the Chronicles of the kings
of Israel Iudah & the Chronicles of the kings of Israel, joyning those Acts together in due
order of time. & reducing them into the In doing this he copied the words of the authors
as is manifest from hence that the books of the kings & Chronicles frequently agree
wthwith one another in words for many sentences together. Where they agree in sense there they
agree in words. So also the Psalms composed by David Moses David & others he down to his
own times he collected into one volume. And I reccon him the collector because in this
collection I meet wthwith Plsaslms as late as the Babylonian captivity but wthwith none later.
So also And the prophesies of Isaiah written at several times he has collected into one
body. And the rest of the prophe like for those of Ieremy & the rest of the prophets down to
the days of the second Temple.
And the book of Daniel is in like manner a collection of papers written at several
times. . . . . . . . . . . to be Ezra. The book of Ionah is the history of Ionah written by another
hand.
The Israelites were five several times greatly oppressed by their enemies, The Philistims
oppressed them 40 years & by reigning & every time upon shaking of the yoke of their
oppressors made a great reformation in religion. For The Philistims oppressed them in the
reign of forty years & by reigning over them gave the name of Palestine to their land.
& upon shaking of their yoke Samuel reformed them & made them put away their strange Gods & return to serve yethe Lord & he put their law & their history
down to his own times into an the form now extant. Then Sesak oppressed invaded them & spoiled
the temple & upon shaking of the yoke of the Egyptians Asa renewed the covenant
with God & brought into the temple new vessels of gold & silver & his son sent men to
teach the book of the law in all the cities of Iudah. Then the king of Babylon Assyria capti
vated Manasses & his Princes & after that captivity Iosiah repaired the Temple renew caused
the book of the law to be read & renewed the Covenant. Then Nebuchadnezzar captivated Zede
kiah & his princes & upon the return of that Captivity Zerubbabel Ezra & Nehemiah recollected t
rebuilt the Temple, recollected the sacred writings reduced them into order, & read the law
to the people & renewed the covenant. with God And when Antiochus Epiphanes spoiled the Tem
ple, commended the Iews to forsake yethe law upon pain of death & burn the sacred books
to be burnt, & upon recovering from this oppression Iudas Maccabæus gathered together all those
things writings that were lost. But in these troub 2 Macc. 2.14. But in these troubles the book of yethe
chronicles of the kings of Israel was entirely lost & part of the b prophesies of Isaiah
have been added to the end of the prophesies of Zechary & the Book of Ezra has been
separated from the book of the Chronicles & the set together in two several orders; in
one order in the book of Ezra received into yethe Canon & in another order in the first
book of Esdras, And after the Roman captivity the Iews at length for preserving their scriptures & traditions, committed their traditions to writing & painted their scriptures & agreed upon an edition of their scriptures & pointed it ‡ it ‡ & counted the that the & by preserving only this editionsn the ancienter various lections (except what can be discovered by means of the septuagent version) are lost, & such marginal notes or other corruptions as by the errors of the transcribers, had crept into the text before this edition & the greek version, harve crept into the text, are now scarce to be corrected.
The ancient Iews distinguished the sacred books into the Law the Prophets & the
Hagiographa or holy writings, & read only the lLaw & the Prophets in their Synagogues.
. . . . . . . . then books now extant the HgiographaHagiographa .
Amongst the Prophets Daniel is most distinct in order of time & most easy to be
understood. And therefore in those things wchwhich relate to the last times he must be made
the key to the rest. And in order to understand him . . . . . . . . . . the time of the end.
WIn the infancy of the nation of Israel when God had given them a law & made a
covenant with them to be their God if they would keep his commandments; as often as they
revolted to the worship of other Gods, he sent Prophets to reclaim them as often as they revolted to other Gods the worship of other Gods & upon their returning
to him they sometimes renewed the covenant wchwhich they had broken. These Prophets he continued to
send till the building of the second Temple days of Ezra: But after their prophesies were
read in the synagogues, they those prophesies were the thought sufficient. For if they wopeople would not hear
not no not tho one should rise from
should rise from the dead. T At length when a new truth was to be preached to yethe Iews &
Gentiles (namely that Iesus was the Christ ) God sent new Prophets & teachers: but after this doctrine was preached & the
writings of the new Prophets & Apostles wasere received & read in the synagogues of the Christians, pro
phesy ceased a second time. And as the Israelites Israel often revolted so the Apostles foretold a fading away among the Christians We have Moses the Prophets & Apostles & w the words of Christ
& if we will not hear them we shall be worse more inexcusable then the Iews. For And They the prophets have fortold that there
should be as these wasere a falling away as tIsrael often revolted & brake the covenant & renewed it so there should
be a falling away among the Christians & in latter days God would destroy the wicked & make a new covenant wthwith his56v his people And now the Beast
– – – – ancient throne we are to
expect the rise of the ten horns
For they were to receive their
power as kings at the same time with the Beast. And accordingly
upon the death of Thedosius the northern barbarous nations began
to rise from their seats & invade first the eastern & then yethe
western Empire, & in those wars erected within the space of 12
or 14 years brake the D Empire into erected within the Empires the new kingdoms of yethe
Britains, Francs, Burgundians, – Vandals, Suevians, Alans in Spain, Alans in
France, Visigoths, Hunns & Hunns or Ostrogoths. besides that The Ostrogoths
at first seated themselves under the Hunns in yethe Empire under
the Hunns, but at length shook of their yoke & became supreme.
And As the ten horns gave their strength & power & strentgthstrength
to the Beast, so when the Dragon gave the Beast his power
& his throne & great authority it may be recconed that
he became one of his horns. And according to this recon
ing there Beast will have will be tenn horns besides rethe remaining
part of the western Empire to wchwhich they give their power.
& strength.
Or rather, he And now I suppose it was that he made Valamir Theodemir & Videmir captains or Kings over three bodies of
the Visigoths. These Visgoths Ostrogoths according to Procopius came over the Rhene Danube about the same time that the Vandals &
Alans passed the Rhene & the Visigoths invaded Italy & besieged Rome, that is, about the year 407 or 408.
They lived quietly for a time under the Hunns in Pannonia, but [upon the commencing of these now assisted Attila & for that end had under the conduit of
Valamir Theudemir & Videmair made captains or kings over t ( the sons of Vandalisius) made their
captains or kings. This was about the year 4443 or 444. & under their conduct assisted the Hunns
being assissedassisted by the Ostrogot] but now assisted Attila & for that end had
☉
☽
Nodi
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but insisted most upon the cleargenuine reading. ABut soon after Socrates Cyril of Alexandria Pope Leo I, Prosper, Cassian, Beda, Fulbertus Carnotensis &c spread the corrupt reading.
Again, in Iohn 19.40
In Acts 13.41, some body has attempted to change
8r
Yet threscore & two weeks shall [the City] return & be built the street be built & the wall, but in troublesome times: & after threscore & two weeks yethe
9r
PergamusFor understanding the descriptions of these Monarchies & Kingdoms made SoD toge by Daniel, It is to be observed that all Daniels Beasts continue in being till theis end. of the pro to the end of For he tells us that the three first Beasts had their diminonsnions taken away, but their lives were prolonged for a time & season & time that is till their dom the stone cut out of the mountain fell upon the feet of the Image & c untill the greatness of yethe dominion under the whole heaven shall be given to the people of the saints of the most High. & For then the stone cut out of the mountain without hands shall fall upon the feet of smites the Image upon its feet & breaks in pieces the iron the brass the silver & the gold & grow a representing the four monarchies & grows into a grateat mountain filling the earth, or untill the kingdom wchwhich God shall then set up, shall break in pieces the nations of the four kingdoms of the nations represented by those metalls & succeed them The four Baseasts are therefore are all of them still in being notwithstanding that the dominions of the f theree first have been taken away. And therefore we are to look for the heads, horns, & wings & bodies of these four Beasts in four four distincdistinct regions or countries. The two eagles wings of the Lyon are still in Media & Chaldæa, but they have have been been pluckt, This portion has undergone several changes: 1. "have pluckt" 2. "have been pluckt" 3. "pluckt" or "have pluckt" 4. "have been pluckt". that is their his dominion whas the dominion of this Beast has been taken away. This portion has undergone several changes: 1. "dominion was taken" 2. "dominion has been taken" 3. "taken" 4. "the dominion of this Beast has been taken" (I cannot quite decipher an order for the 2 previous deleted words b/c I'm not certain what they are). 5seby Cyrus (viztvidelicet by Cyrus) & the Beast rem was left only standing upon his hindedr feet with a mans heart to signify that he remained alive after his dominion was taken away The Bear had three ribbs in his mouth to distinguish his conquests from himself. The four wheads & four wings of the Leopard were placed seated in EgGreece & Mino EgAsia Minor Syria & Egypt. And therefore the ten eleven horns of the fourth Beast are to bee looked for seated in the regions westwar on this side Greece & Egypt. And there we have found them. The Roman Empire therefore on this side Greece & Egypt was is the proper body of the Beast & the rest of the Empire eastward as only the residue wchwhich he stamped with his feet., & fourth set upon as the body of yethe day found is the residue of the four Empires so far as he conquered them.
And in the same manner He Goat & the Ram with their severlseveral horns are to be distinguished. The Ram with his two horns is the kingdom of Media & Persia, & the first horn which rose up first is the kingdom of Media from the beginning of that Monarchy or from the taking of Nineveh by Cyaxeres which rose up before the kingdom of Persia And as the Ram comprehends the two first Monarchies, so the Goat comprehends the two last. His four horns sare the same with those of the Leopard, & his last horn after their dominion in the latter time of their dominion a little horn arises out of one of them & grows mighty but not by his own power & therefor reigns after the after them & power & under the dpominiweron which took away the dominion dominion of the third Be Leopard as taken away by that is under the dominion of power of the fourth Beast. & grows mighty under by the power or deaths dominion of that Beast For after he is grown mighty & has taken away the daily sacrifice he is to reign 1300 years & then to stand up against the Prince of Princes & be broken without hand This last horn in the latter time of the four rose out of one of them four & was at first a little one And such w & then grew mighty but not inby his own power. And such was the kingdom of Pergamus. And It rose in Asia minor in the time reign of the four horns & at first it was nothing but a stron more then the city Pergamus with its castel t& the villages round about it. Then in the reign of Attalus its third king Prince it enlarged its dominion over a considerable part of Asia minor & being in friendship with the Romans, it sided with them in a war against Antiochus magnus & by their astistance enlarged its dominion over all Asia on this side the mountain Taurus. A And at length Att it was left to the Romans by the last will & Testament & of Attalus II its last King & by their power & under their government grew mighty towards the south & towards the east & towards Iudea the land of delight conquering Syria Iudea & Egypt. & by him he magnified himself against the host of heaven (the Christians both Iews & Gentiles) & being the Apocalyptic Dragon who had his throne in RDpPergamus, he cast down some of the stars to the grounds & rose up against Chris Michael the Prince of the Host Iesus Christ & took away the daily worship of his servants & cast down the place of his sanctuary to grownd, & practised & prospered.
And the same thing is repeated in the Scr Prophesy of the sScripture of truth, where in these words. And after him Arms shall stand up & they shall pollute the sanctuary of strength. As המלך sign (Dan. 11.8) signifies after the King, so here המנן may signifiessignify after him, that is, after the kingdōom of the north the king of the north a ki Or if it signify out of him, the meaning may be that him the little horn of the He-Goat shall stand up. He stood up by conquering Syria Phenicia & Egypt, & then took away the daily sacrifice.
9v
And in the same manner the HeRam & the He Goat are to be distinguished from one another. The Ram with his two horns is the kingdom of Media & Persia & his horn wchwhich rose up first is the kingdom of Media wchwhich rose up before the kingdom of Persia. And as the Ram comprehends the two first Monarchies so the He-Goat comprehends the two last. His four horns are the same with those of the Leopard. And in the latter time of their kingdom a little horn rose out of one of them & grew mighty towards the south & towards the east & towards Iudea, & the land of delight, that is by conquering Egypt & Syria & Phœnicia when the reign of the third in it rose up in a region to the south north-west of these kingdoms & grew great mighty mighty by conquering Egypt & Syria & Phœnicia to the south east & reigned after the four horns & grew mightier then any of them. It grew mighty but not by its own power [& therefore this forreign power could be no other then that thiswhich took away the dominion of the Leopard four horns waswthwith of the Leopard & therefore was the power of the fourth Beast. wchwhich For this power took away the dominion of the third.] ✝ ✝ It grew mighty but not by its own power; not by the power of the Leopard or He- He Goat or any of its horn any of the four horns for it rose up in aft the latter end of their dominion kingdom; not by the power of the Le He Goat or Leopard, for then it would have been mighty by its own power. It grew mighty by a power wchwhich reigned over it after the dominion of the four horns was taken away, & by consequence [by a power which took reigned over the Leopard ] after itsthe dominion of the Leopard was taken away & its life prolonged] by a forreign power wchwhich took away the dominion of the Leopard & reigned after over him. & this was the power of the fourth Beast. The following sentence until "...four horns was taken away" functions as a catchphrase.It reigned a long time after the dominion of the four horns was taken away, & contiuedcontinued till the time of the end even till the last end of the indignation It reigned a long time after the the dominion of the four horns was taken away. For after it was grown mighty it took away the daily sacrifice & cast down the Sanctuary to yethe grownd & continued after that it was to reigned things things were tso continued in this state two thousand three hundred years untill before the sanctuary should be cleansed & this aron is called the time of the end & then he was to stand up against the Prince of Princes called Michael the great Prince .& be broken without hand. And all this may agree to the kingdom of Pergamus. It For this kingdom at first was nothing more then the city of Pergamus with cits castel & villages revolting from Lysimachus king of Thrace, & of the north west parts of Asia Macedon, Caria, Lydia & Phrygia: but in the last ye two years before the death of Antiochus magnus bwas enlarged over by the assistance of yethe Romans it was enlarged over all Asia minor on this side the mountain Taurus, & was afterwards it was inherited by the Romans by the last will & testament of its king Attalus & by their power & under their administration as successors to its kings it grew mighty towards the south & towards the east & towards the holy Land conquering Syria Palestine & Egypt, & then ittaooking away the daily sacrifice & casting down the Sanctuary to the grownd & at length separated from the Latins, & doing is now under the dominion of the Turks, h
And the same thing is repeated in the scripture of truth Prophesy of the scripture of truth. For after Daniel had there mentioned the Kingdom of Persia then reigning, & that the kingdom of Greece should stand up with a mighty dominion & be broken into the four great kingdoms represented by the four horns of the Leopard & Goat, & had described the actions of two of those horns called the kings of the south & north untill the Romans conquered Macedon the chief of the four horns: he proceeds thus in the following words to the the descriptbeion ofption of This passage has undergone several changes: 1. "to the description of" 2. "to describe" 3. "to the desciption of". the little horn wchwhich of the Goat wchwhich was to reign after the four rise up in the latter end of the reign of dominion reign of the four & grow mighty of of the power in wchwhich this little horn was to grow mighty: And after him saith he arms shall stand up & they shall take away the daily sacrifice pollute the sanctuary of strength & place the abomination pla take away the daily sacrifice &c. set upth the abomination of desolation wchwhich was to continue 1260 d As המלך (Dan 11.8) signfies after the King so here המנן may signify after him. Arms are put for a military force & so signify the same thing with the horn of a Beast. These arms rose up stand up that is they begin now to stand up over the Greeks. They stand up by conquering Macedon & Greece, & inheriting the kingdom of Pergamus, & extending the dominion thereof over Syria Phœnicia & Egypt, & swhen they were risen up they over the four kingdoms they of the Greeks they took away the daily sacrifice, & at length set up the abomination of the Mahuzzinems which was to stand at least 12690 years. And in the mean time Daniel was to rest & in the dust & at after the end of the days to stand in his lot with those that awake out of the dust after the great tribulation in which Michael the Prince of Princes, & the little horn should stand up against one another. ☉ ☉ & encouraged them that did wickedly against the holy covenant, & caused them of understanding who instructed the people to fall by the sword by flame by captivity & by spoile many days, & then & this new King did according to his will & after these heathen persecutions this king did according to his will & exalted & magnified himself above every God & spake marvellous things against the God of Gods & was to prospered till the indignation or long captivity of the Iews should be accomplished, not regarding the God of his fathers nor the lawful desire of weomen in matrimony nor any God but magnifying himself against above all, & in conjunction with a strange God setting up the lasting worship abomination of Mahuzzimgs. And For this abomination was to continue a worship wchwhich was to stand at least 1290 years. [And at the time of the end the king of the South was to push at him & the king of the north to come against him like a whilwindwhirlwind & pass over, & under the power of the king of yethe north nhe is to go forth with great fury & utterly to make away many in the great tribulation in wchwhich Michael the great Prince of Princes, the great Prince of Daniel people shall stand up against him.] And in the mean time Daniel was to rest & stan after the after the end of the days years to stand in his lot with those that awake out of the dust after the great tribulation in which Michael the Prince of Princes & the little horn (but not by his own power) & Michael the Prince should go forth with great fury to destroy & utterly to make away many & Michael the great Prince of Princes should stand up against him [& bring him to his end & deliver the people of Daniel & put an end to the Indignation.]
In the rdays of his first horn H hHe is the Kingdom of Greece on this side Media & Persia & continues in a mon.monarchical form during the reign of & re under Alexander the great & his two successors Philip Arideus & A his brother, & Alexander his young son he And continued in a monarchical form represented by his first horn & then braokkee into the four kingdoms inof Greece Asia, Syria & Egypt represented by the his four horns of the Goat & Leopard. And in the latter time of their kingdom when their domiondominion was ready to be taken away, a little horn rose out of one of them & grew mighty but not inby his own power, not inby the power of the any of the four horns for for that was expiring, not by the power of the Goat for that would have been his own the power of his horn but in a forreign power which was to reign over the Goat. He grew mighty towards the south & towards the east & towards the land of delight. Egypt Syria & Palestine. I He reigned a long time after the dominion of the other horns was taken away. For theis Vision was at the time of the end & and at the last end of the indignation or t captivity of against the Iews; & after he was grown mighty ithe took away the daily worship & sacrifice & cast down the sanctuary to the grownd & in this state things continued 2300 years before the sanctuary was cleansed. And all this points out the kingdom of Pergamus. For this kingdom at first was – – –
10r
And all this is described more at large in the Prophesy of the sScripture of truth. &For this Prophesy is nothing else then a commentary upon the Prophesy of the Ram & He-goat. And here Daniel after he had mentioned the kingdom of Persia then flourishing & that – – – of yethe Goat, he describes the actions of two of those horns, wchwhich called the kings of the South & north untill the Romans conquered Macedon eighth year of Antiochus Epiphanes in wchwhich the Romans conquered the kingdom Macedon the chief of the four kingdoms, that is, untill the time of the end of th four horns began to to fall or untill latter time of their kingdom. wAnd then he breaks off & proceeds thus to describe the little horn of the Goat together with the Power in wchwhich he was to grow mighty.
that is all the time from the persecution of Nero the war against the Iews to the death & destruction of the of the heathen persecutions from that of Nero & yethe Roman destruction taking away of the dis Temple to the end of the heathen persecutions & victory of to the death of the Licinius the last the heathen Emperor of the Greeks. A. C. 323. who "323." is written on the next line in the space where main text would normally be. Due to a slight change in the slant, shape, and ink of his hand between "who" and "ended", it seems he broke off here to add the " ...heathen Emperor of the Greeks. A. C." bit, before continuing the main text. ended the race of heathen Emperors reigning over the Greeks A. C. 323. Then they that fall shal be holpen with a little help (in the reign of Constantine the great:) but some of them of understanding shall still fall &For the king shal do according to his will & exalt & magnify himself above every God & speake marvellous things against the God of Gods & prosper till the Indignation or captivity of the Iews shal have an end; not regarding the God of his fathers nor the desire of weomen, nor any God, but
And as the He Goat in the reign of his last horn was to stand up against the Prince of Princes but not by his own power & to be broken without hand: so the Arms which stanood up after the king of the north & take away the daily sacrifice are at length to go forth with great fury (but not by thiseir own power but by the power of the K.King of north) to& to destroy & utterly to make away many but shall come to their end. & For Michael the Prince of Princes the great Prince who standeth for the children of Daniels people, the Prince of Princes is to stand up against him And in this conflict there is to be a time of trouble such as never was since there was a nation (the great Tribulation spoken of by Christ) [Mat. 24.21] & Daniels people isare to be delivered & many that sleep in the dust are to be rewarded awake & be rewarded & Daniel is to stand in his lot among them at the end of the days.
For the better understanding of these things it is to be noted that Daniel distinguishes the times of the He Goat into four three grand periods. The first conteins his reign by his own power tillwchwhich till Athe ships of Chittim come against him & the Romans conquer Macedon. And this period is noted by saying that the devices of Antiochus Epiphanes against the holy coventcovenant shall not prosper for10v for yet the end is to be after a certain time. The next period lasts while the Goat inis mighty in the reign of his horn but not by his own power, & theis ends withe the breaking of the Roman Empires into the Greek & Latins Empires. And this is noted by saying that after the saints shall be holpen with a little help, those of understanding shall fall again even to the time of the end because it is yet for a time appointed. The third period therefore begins where the people of God after they have been holpen with a little help begin to fall again. And this is distinguished into three parts. The first is untill the reign of the kingdōom of the south, the second is during the reign of this kingdom & the third is during the reign of the kingdom of the north.
The Churches, Monasteries & religious houses being to the saints &
– to rule over many [by dedicating to them the Churches, Monasteries, Nunneries & religious houses in every city country] & shall divide the earth [among them] for a patrimony, giving lands to those religious societies & dedicating the lands to the saints to whom the societies are dedicated. For as the lands dedicated to the Chur Bishopric of Rome are said to be given to StSaint Peter & are called his patrimony, so the lands dedicated to any other Saint are the patrimony of that saint. As God is in scripture – – – – strong holds. And as the lands dedicated to the t given to the Bishopric of Rome are said to be given to StSaint Peter & are usually called his Patrimony so the lands Church lands given to Churches Abbies Monasteries & other religious societies are the Patrimony of the Saints to whom the societies with their lands are dedicated.
Church, Abby, Monastery, & Nunnery, religious house & society, being – – saint, & the
For in the that kingdom arose out of the kingdom of Macedon Thrace & Phrygia in the reign of Lysimachus over those countries. It arose by the revolt of Philetærus from Lysimachus & was at first exceeding little being only a castle the town of Pergamus with its castel & a f & a small d & a small districk in Phrygia. wchwhich revolted from Lysimachus It was By degrees it increased in power & at length took from the kingdom of Syria almost all Asia on this side the mountain Taurus And beating also the Gauls to whom it had been tributary, the governour of Pergamus was saluted king by his army. Afterwarsds it lost part of its territories to Antiochus the great but recovered all again by the assistance of the Romans. And continuing in strickt league with the Romans, it reassisted them in conquering the kingdom of Macedon in the eight year of Antiochus Epiphanes, Sept 5 Anno Samuelis 969 933 Seleus. 145 Sam. 933.
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It is further to be conceived that when the woman fled from yethe Tem into the Wilderness she fled from the Temple on mount Sion inthrough the Wildernes of Arabia to the great city Babylon., He & by this flight changed her Metropolis. Her first Metropolis was seven Candlesticks representing the seven cities of Asia represented by the seven Candlesticks in the first, her second was the great City seated on seven mountains in the Wilderness. These mountains are literally the seven Hills on wchwhich the m old Rome was seated, mystically the they are seven cit head cities, the seven head cities of the seven kingdoms wchwhich remained after three of the first ten mw horns of Daniels fourth Beast were fell before the little horn. In opposition to the seven As Mountains are Cities & as the four heads of the Leopard signify the four cities k chief kingdoms into t wchwhich the greek Empire was became divided after the death reign of Alexander the great, so the four seven heads of yethe Beast are four & seven in being called mountains are the royal cities of seven contemporary kingdoms of wchwhich the body of the Beast is composed,: after after three of the first is wchwhich kingdoms from their first division are are And & when the Woman fled from the seven churches of Asia to she & became the seven Churches of these Cities. in These kingdoms in respect on several respects are either t of their first division are constantly named the ten horns or ten kings but in respect of the number wchwhich remained after three of them wer fell they are also the seven heads division are also called the ten horns & ten kings. The Woman in flying from the Temple on mount Sion, fled from yethe seven CadlesticksCandlesticks in that Temple wchwhich are the seven churches of Asia & ceased to be illuminated by their lamps, & became the seven Churches of the cities represented by the seven mountains, & wo her people arriving at this new Metropolis worshipped the king of Babylon & his golden image., And while the Babylonians tread under foot the holy City & a new Temple is built for those of the Captivity who will do not worhsip them, as is thus described.
ArRise & measure the Temple of God & yethe Altar & them that worship therein [that is their courts] but the court wchwhich is wthoutwithout the Temple leaeve out & measure it not for it is given unto the Gentiles & they sha the holy City they shall they tredad under foot forty & two months. All wchwhich is an allusion to Ezekiels measuring the And I will give power unto my two Witnesses, & they shall prophesy 1260 days cloathed in sackcloth. These are the two Olive trees & the two Candlesticks standing before the God of the earth. All wchwhich is an allusion to Ezekiel's measuring the Temple in yethe time of the Babylonian captivity, to signify that it should be rebuilt; & to Zerubbabels rebuilding the T second Temple with its ( court three courts, & the Altar with its court & the a new court for (the courts of the Temple, the a a new court of the altar & the new court of them that worship therein called the weomens court ,) & leaving unbuilt the outward court wchwhich in Solomons Temple had been the peoples court ., & during all the reign of the Persians wchwhich was two hundred years continued unbuilt & was given to the gentiles & so that when the Greeks rebuilt it it was called the gentiles court. And it alludes also to the prophesying of Haggai & Zechary at the building of the second Temple . & to the two Olive trees wchwhich in the prophesies of Zechary empty themselves into yethe Candlestick of this Temple Zech 4. Only instead of one Candlestick here are two to represent the two Witnesses. These Pro Witnesses in being called two Candlestick Olive trees & two Candlesticks are two Churches. For Candlesticks signify Churches Apoc. 1.20 & so do Olive trees Rom 1.17, 24. And these are the churches of ✝ the nations represented by the two the iron leggs of NebuchadnzzarsNebuchadnezzars Image the Churches of the earth & sea [above described. ] the Churches represented by the two leggs of the son of Man who in the form of an Angel sets his right foot upon the searth & his left upon the earth. Thus is the Temple distinguished from the former by the number of candlesticks. In that there were seven Candlesticks to represent the seven Churches of Asia in this there are two candlesticks to represent the two Churches called the two witnesses & two Prophets.
While the Dragon reigns over the whole R.Roman Empire, the 144000 represent the saints of the whole & so do the two witnesses: but when the Dragon gives the Beast his throne & retires into the east the 144000 retire with him & become being the name of the saints in his kingdom & the two Witnesses retire into the west being hence forward the name of the saints of the earth & sea within the kingdom of the Beast. For
The Tabernacles & fiirst Temple with the seven Candlesticks & seven Lampls therein are the Church of God within the kingdom of the Dragon & the ten ho & when the Beast rises out of the sea & receives the kin Dragons throne a second Temple with its two Candlesticks was is built to represent the true Church of God within the kingdom of the Beast. While the Dragon reigns over the whole Empire & includes the Beast in his mystical body the first Temple & 7 Candles & 144000 are the true church of the whole , but so soon a Empire & include the two Witnesses in their mystical body but when yethe Dragon retires gives his throne to the Beast & retires into yethe east, the Be Eastern Empire, the first Temple 7 candlescandlesticks & 144000 retire with him & the second Temple & two Witnesses become the name of the true Church within the kingdom of the Besetast in the Western Empire. For the first Temple does not cease before yethe building of a second. The Woman flyes from the Dragon & from this Temple into the wilderness & there she reigns over her Beast & a new Temple is built for the saints within their dominions in the wilderness.. For the Angels of the seven Churches po sound the seven Trumpets & pour out the seven vials at the seven sacrifices of the se in thise first Temple, & the two at the same time the two witnesses have power to send fire out of their mouth (like Elijah) against those who will hurt them & have power to turn the waters into blood & smite the earth with all plagues as often as they will, that is, they & the seven Angels have a joynt power of smiting the earth with all the seven plagues of the seven Trumpets & seven Vials of wrath & therefore they are both of them contemporary to all those plagues They prophesy all this time but do not put on sackcloth till the abomination of desolation be set up. When the Gentiles set up the abomination of d worship of images in then they begin to be Gentiles properly so called & from that time they it may be truly said yethe Gentiles & tread the holy city under foot 42 months, the two witnesses prophesy in sackcloth 1260 days, the woman is fed & nourished in the wilderness in her place of honour by the merchants of the earth & fares deliciously &a time times & haflf a time or 1260 days, & the Beast acts by the agreement of the ten kings in religion under the dominion of the woman. For at first the ten kings differ in religion both11v both from the woman & from one another. And its some time before they agree & submit to her & give their kingdom to her Beast so that she may be said to sit upon him, wchwhich dominion is her place in the wilderness where she is nourished 1260 days in the wilderness 1260 days. And from that time the it may be said also that times & laws are given into the hands of the little horn of Daniels fourth Beast: the theree horns wchwhich h opposed it or hindred its rise being first pluckt up by the roots And all this time the two witnesses prophesided in the kingdom of t chiefly with respect to the western Empire chiefly in the kingdom of yethe Beast because they were killed by the Beast & lay dead in the streets of the great city wchwhich for its spiritual fornication is called Sodom being the great Whore & for its cruelty & oppression Egypt where or in whose kingdom orour Lord was crucified. out of wchwhich God will at length bring his people, & also t the great city where or in whose dominion oeour Lord was crucified that b is new Babylon. These Witnesses have power to shut heaven that it rain not in the days of their prophesy, that is they have the power of Elijah & prophesy in yethe days of reign of Iezabel reign of Iezabel, in a dry & barren season country compared in this prophesy to a wilderness.
So then the Dragon the Woman & the Te T fir first Temple Tabernacle or first Temple with its candlesticks & worshippers represent the whole Roman Emipire & with the Church diffused through it untill during in the primitive times untill the Empire becoame divided into two Empires: & then for representing the two parts of yethe t both Empires with their Churches distinctly, one Beast rises out of yethe sea & anonther Beast rises out of the earth & a new second Temple is built, & & that the & the two & the two Empires twith their Churches false & true may be represented by & the Dragon & first Beast, the second Beast & Woman & the two Temples wthwith their Candlesticks & worshippers & pr are put for the two Empires with their Churches false & true: the distinguishing of all wchwhich is necessary for understanding this prophesy.
& the Dragon & first Beast are put for the two Empires, the second Beast & Woman for their false Churches & the two Temples wthwith their Candlesticks & worshippers them that worship in them for the two true Churches diffused through them.
The 144000 being thuse separated from them that worship the Image of yethe Beast & receive his mark retire from them interdicted society & retire from the court of the people into the inward court is standing at the eastern gate of that court where the Levites used to sing at the sacrifices there with the Lam where the Lamb is & standing wthwith the Lamb as it were upon the sea of glass on mount Sion before the throne & the elders & yethe four Beasts, th they sing a n that is between the Altar & suppose at the Eastern Gate of that Court where the Levites used to sing at the sacrifices, they signg a new song at the seven seven sacrifices while their Angels represented by the seven lamps of this Temple po sound the seven trumpets & pour out the seven Vials of wrath at those the same sacrifices. And in the mean time the twelve tribes worship the Dragon & the image of the Beast in the outward Court of the Temple wchwhich is the or court of the people their own Court the outward court of the Temple till the seven plagues be fulfilled. & in their synagogues: they being For they are the synagogue of Satan who say they are Iews & are not, & the inhabitants of the Earth & Sea to where the Dragon came down being convened in the Temple, in the outward Court where the Dragon came down to them when he was cast out of heaven by Michael & where he reigns over them till he is cast into the bottomless pit.. [The heaven out of which they he wereas cast is the inner court the Court of the Temple & Altar where the throne of God is placed in this prophesy. T The He came down among the inhhabitants of the earth & Sea who worship in come who came thither assembled in the outward court from all parts of the earth & Sea to worship, there & there he reigns over them seating himself in the kingdom of Pergamus till the seven plagues be fulfilled. [When he was first cast out of heaven & came down among the inhabitants of the earth & Sea he placed had his throne in the kingdom of Pergamus. And at the Church at yethe same time God had also his Church in Pergamus. Henceforward there was a great struggle between the Kingdom of Pergamus & the But after Christ spewed the Church of Laodicea But when the Dragon made war upon the remnant of the womans seed & in a mystical sense killed those that would not worship the image of the Beast, that is dissolved their assemblies or bodies Ecclesiastoical or religious assemblies & banished interdicted buying & selling to those who received his not the mark of that is expected them the society of: then Christ spewed the visible Church of Laodicea out of his mouth theis people: then Christ spewed the Church of Laodicea out of his mouth not all the christians of Laodicea but the visible Church . A And when ho be of that City that is the visible Church Catholic represented at that time by the Church of Laodicea & from that time the Dragon g reigns over the inhabitants of the earth & sea havin worship the Image of the Beast in yethe outward Courts of the temple & in their synagogues, & the Dragon reigns over them having his throne in Pergamus. While the seven Churches of Asia were the in a visible form & represented the visible or any of them remained in a visible outward form representing the visible Church Catholick, Christ wrote epistles to them: but after theyir were outward form was dissolved by the Dragon, & their number reduced to 144000 worshipping in the inward Court; he left of writing to them, & they continued in the inward court singing a new song, that is prophesying & testifying against the 12 Tribes yethe nations inhabiting the Earth & sea. For singing is prophesying & prophesying & prophesying is testifying.
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When the woman fled from yethe Dragon into the wilderness it is to be conceived that she fled from the Temple wchwhich was opened in heaven that Iohn might see the visions of the Woman & Dragon therein, & that she left in this Temple the remnant of her seed wchwhich keep the commandmtscommandments of God & have yethe testimony of Iesus, & that the Dragon returning from yethe woman makes made war upon thise remnant in theis Temple while the Woman fled was flying through the Wilderness of Arabia to Babylon, & that theis remnant are were the the remainder of the seven churches of by wchwhich worshippdworshipped God in this Temple [& are must have wchwhich that they continued to be were still represented by the seven candlesticks untill the Dragon makes made war upon them continued to be were still illuminated by the seven lamps]. The seven Candlesticks were at first the whole woman, but after her flight they were only this remnant.
It is further to be conceived that this Temple being the Temple of Ierusalem stood on mount Sion, & was the same Temple with that on mount sSion in wchwhich the 144000 stood wthwith the Lamb before the throne & before the four beasts Animals & before the Elders, & that the 144000 are they that worship God in this Temple & by consequence the remnant of the Womans seed or some part thereof or so many of them as were sealed.. For they were sealed out of all the 12 Tribes of Israel who & those Tribes worshipped in the Temple on mount of Ierusalem on mount Sion where the Lamb took the book & opened the seales thereof.
And therefore when all are killed who will not worship the Image of the Beast & all are interdicted by none are suffered to buy & sell except those who rec have the nam mark or name or number of the name of the Beast: we are to conceive that this is done by a persecution of the remnant of the Woman seed, & that theis remnant is persecution is the war which the Dragon went to make upon this remnant. First the Dragon make persecuted the woman & makes made her fly from this Temple into the Wilderness & then so soon as she is g escapesd from him he turns ceases to pers turnsed from pursuing her & in anger goes went to make war upon the remnant of her seed, & [by the influence of the two horned Beast] interdictsed byuying & selling to all who will not re received not the mark or name or number of the other Beast. And thereupon all receive that mark or name or number except the 144000 who by persistingting in yethe truth get the victory & are sealed fF wcthwith the name of God on their foreheads & stand on mount Sion with the Lamb.
It is further to be conceived that this persecution was raised by the influence of the two horned Beast. For When the first W He spake as the Dragon & was the Prophet & Church of the Dragon & therefore the Dragon acted by his advice in matters of religion. He deter declared what ought to be done & in those matters of religion & yethe Dragon was the temporal power wchwhich put it in execution. W When the first Beast had been slain & revived & rose out of the sea the second Beast deified him & caused men (the subjects of the Dragon) to erect an image to him made the Image speak as an Oracles & to worship it & to receive theis the mark of this God deified Beast upon pain of being interdicted byuying & selling by the temporal power of the Dragon. He had power to bring down fire from heaven upon earth in the sight of men, that is, to excommunic ex bring down war & persecution upon those that will not worship the Beast & his Image & recieive his mark, & to cause them to be either killed or excommunicated interdicted byuying or selling by the civil power magistrate. For fire signifies war & this war w is the war wchwhich the Dragon made upon wthwith went to make upon the remnant of the Woman's seed. First the fals Prophet excommunicatesd that remnant & them & in pronouncing the excommunication swings brought down a lighted torch (as the custome is ) in excommunications) from above his head, wchwhich is bringing down fire from heaven in a litteral sense, & then he deliversed them up to the temporal power to be interdicted by as hereticks to be interdicted buying & selling, & banished humane society.
And since the two horned Beast sets up the worship of the other Beast by the power of the Dragon: it may be thence concluded that the Dragon & two Beasts are at this time of one & yethe same religion. All the world wonedered after the beast & they worshipped [also] the Dragon wchwhich gave power to the Beast. They all deserted the temple of God on mount Sion to worship these new Gods rexcept the 144000: & this is what Christ calls spewing the Church of Laodicea out of his mouth.
Henceforward therefore the seven lamps in this Temple illuminate only the 144000, & the seven Churches represented by the seven Candlesticks being overcome by the Nicolaitans & reduced to this small a number, receive no more Epistles from Christ but to admonish them to oppose the rise & growth of those dangerous enemies: but while they yet continue still to worship God in his Temple & while their Angels represented by theseir seven lamps sound the seven TumpetsTrumpets at the sacrifices in this temple & pour out the seven vials of wrath , they stand on at the same sacrifices in this Temple the 144000 , sing a new song or w standin at those at the same sacrifices, standing all the time on mount Sion & on the sea of glass untill the solemnity be ended. [For this song seven times ended is repeated is the voice of the seven thunders. uttered by the uttered by the cloud wthwith wchwhich the Angel is cloathed who stands on the Sea & earth & sea, & the 144000 are that cloud.]
As the name of God in the forehead of the 144000 is opposed to the mark or name of yethe Beast on the forehead of his worshippers so the number of these sa144000 sealed on that have yethe name of God o 144000 & is opposed to the number of the Beast 666. & to count theis number last number with relation to the former may be to count it in the same manner12v manner as the former number was counted. That number was counted not by extracting the root, for it is not a square number but by multiplying 1200 the number sealed in every Tribe by the its divisor 12 the number of all the twelve Tribes: A & this number 666 may in little manner be counted by multiplying two number 222 by 3 its divisor 3. & there is no other way of counting it in such a manner. Now 222 consists of three binary numbers & in the Pythagorean philosophy the binary is a cursed number , Pythagoras in the Pythagorean Philosophy because it divides from unity, & the divisor 3 is the number of numeral letters χσ χξστ in the number of the Beast & the divisor 3 three & the divisor 3 is the number of let into wchwhich the great city of parts into wchwhich yethe great City was divided at its fall as the divisor 12 is the number of the Tribes of Israel. And as 12the divisor 12 is yethe number of the 12 Tribes of Israel so the divisor 3 is the number of B parts into wchwhich [the great city is divided at its fall. Tis also the number of Woses in inflicted on the worshippers of the Beast & the number of their Gods for they worship the Dragon the Beast & the Image of the Beast, & the number of descriptions of the seven plagues for they are described by yethe seven Trumpets seven Thunders & seven Vials of wrath. & the number of parts into wchwhich] the earth & trees & the sea & the the sea & ships, the rivers &the sun moon & stars of & & day & night of the great Babylon city are are divided, & into into wchwhich also the great city is divided at its fall & the same number is also a fit symbol of the Dragon Beast & his Image & the Dragon that old serpent, the Dragon the theree Gods of Gods worshipped by the Babylonians.] Let us therefore conceive that the [Dragon & 144000 continue in this Temple, & that yethe] 144000 are the true Church of God wthwith the kingdom of yethe Dr.Dragon & continue in yethe Priests court upon yethe steps a singing a new song upon the steps at the eastern gate of yethe Priests court where yethe Levites used to signg at yethe sacrifices, while the Dragon continues among the inhabitants of the earth & sea & by consequence in the outward Court, & by consequence in the court of the people, being cast in out of yethe court of the Priests in the battel wchwhich he had wthwith Michael.
In the beginning of the visions of the Woman & Dragon the Temple of God was opened & in heaven that yethethose visions might appear Iohn might see those visions therein: & therefore when the woman fled from yethe Dragon into the wilderness it is to be conceived that she fled from this Temple & left therein in it the remnant of ther Woman's seed wchwhich keep the commandmtscommandments of God & have the testimony of Iesus, & that the seven churches of Asia represented by the seven Candlesticks of this Temple are still the Metro Dragon returning from the woman made war upon the remnant bef of her seed in this Temple while she was flying through the Wilderness of Arabia to Babylon, & that [ this remnant a new the se are the remainder of the seven Churches of Asia & wchwhich worshipped God in this Temple & are represented by this Temple wthwith ists seven Candlesticks. Those Candlesticks were at first (as it were) the metro] the seven Candlesticks in this Temple now represent this remnant as they did the whole woman before her flight
And after this execution the 144000 wchwhich remain in the
Thus the 144000 being are expelled the society of the Nicolaitans the inhabitants of the earth & sea who worship in the outward Court,: they retire into the inner court & while their & while the Dragon, who The Dragon In the war with Michael the Dragon being was cast out of the Pr.Priest's court the Temple & Priests courts the heaven where the throne is, into yethe ou & came down to rei amongst these inhabitants to rei reigns over them of yethe earth & se the inhabitants of the earth & Sea who worship in the outwdoutward court & now having interdicted buying & selling to the 144000 & banished them the society of these inhabitants he & while he reigns over them in theat outward court, the 144000 who are interdicted buying & selling & banished their society of those inhabitants retire into yethe inward court & standing upon the steps at the eastern gate of this court where the Levites used to sing at the sacrifices they sing a new song at the seven sacrifices at wchwhich their Angels represented by yethe seven lamps sound the seven Trumpets & pour out the seven Vials of Wrath.
time of those plagues.
The tenhorned Beast, the Woman & the two Witnesses are commensurate being diffused through the same regions. When the we Beast & Woman are diffused throughout the whole Roman Empire the two Witnesses are also diffused throughout the whole: but when the two first are restrained to the western Empire the third is also restrained. For the two Witnesses answer to the two wings of the Woman by way of opposition, & therefore before the final division of the Empire were diffused through the whole. They are also represented by the two leggs of the mighty Angel who sets his right foot upon the sea & his left upon the earth, & represents the Son of Man. As the Lamb by his seven eyes horns represen & seven eyes represents the Church catholick signified by the seven Candlesticks & seven lamps so the son of man by his two leggs & two eyes represents the church catholick signified by the two Candlesticks & their lamps. And the names taken from the septenary & binary divisions being once imposed remain after the division of the empire.
When the seven seales of the Book are opened & the Son of Man appears with it open in hand, it is to be conceived that the two witnesses begin to prophesy out it. And at yethe same time the 144000 begin to sing &on Mount Sion & on the sea of glass & by consequence to prophesy & to testify: for singing is prophesying. 1 Sam. 10.5. 1 Chron. 25.1, 2, 3, & prophesying is testifying 2 Chron. 24.19.
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This folio looks like a series of notes/references and subsequent drafts crafted from them; I've divided these for clarity. Pag. l 1. l. 34. remain [at their fall.]
Pag. 2. l. 4. read, came out of (or after) one of the four horns.
Pag. 3. l. 4. in the northwest parts of those nations.
l. 6, 7. it was to rise up out of (or after) one of them (out of one of in the north west) horns) & to subdue the rest, of them but not by its oneown power. It was to rise up be assisted by a forreign power, the power a power superior power wchwhich took away t of the fourth Beast,. And such a little horn was the kingdom of Macedon from the time from the time that it became subject to the Romans. This kingdom was not a horn of the fourth Beast because Macedon belonged to the body of the third Beast. This kingdom by the victory of the Romans over the Perseus king of Macedon ceased to be one of the four horns of the Goat, & became a dominion of a new sort; not a horn of the fourth Beast, for Macedon belonged to yethe body of the third: but a new horn of the theird of the a new sort, a horn of the Goat wchwhich soon grew mighty but not by his own power, a horn which rose up & grew potent under a forreign power, the power of the Romans.
This kingdom under the power of the Romans, waxed exceeding great towards the south & towards the east & towards the pleasant land, conquering all the nations southward eastward & south-eastward wchwhich composed the body of the Beast third Beast, & particularly Pontus, Armenia, Syria, Egypt, & Libya. – – – – – – – – & at present it is mighty under the dominion of the Turks.
This last horn is by some taken for Antiochus Epiphanes but not very judiciously. A horn of a Beast – – – – – – – – – & this Indignation is not yet at an end.
It inhærited the kingdom of Pergamus An. Nabonass. 580, 615, conquered Armenia Syria & Iudæ An. Nabonass. 684 & 685, & Ægypt An. Nabonass. 718.
This kingdom under the power of the Romans inherited the kingdom of Pergamus by the legacy of Attalus its last king An. Nabonass. 615; & thereby the Senate of Rome became king of Pergamus by right of inheritance. Then this kingdom by their power waxed exceeing great towards the south & towards the east & towards the pleasant land conquering Armenia Syria & Iudæa An. Nabonass. 684 & 685 & Egypt An. Nabonass. 718. And it waxed great even to the host of heaven & cast down of the Host & the of the Starrs to the grownd & stamped upon them, that is upon the people & Princes of the Iews. Yea he magnified himself to even to the Prince of the Host
The Romans by the legacy of Attalus the last king of Pergamus inherited th Anno Nabonass 615, inherited that kingdom including all Asia minor on this side mount Taurus, & the An. Nabonass 718 613, 614 & 615 they conquered Armenia Syria & Iudæa, & An. Nabonass 718 they subdued Egypt. And by these conquests the little horn waxed exceeding great towards the south & towards the east & towards the pleasant land. After wa And it waxed great even to the host of heaven, & cast down of the Host & of the starrs to the grownd & sp stamped upon them, that is, upon the people & great men of the Iews. Yea he magnified himself even to the Prince of the Host, the
This Prophesy of the Ram & He Goadt is repeated & i in the last pProphesy of Daniel. There the Angel tells Daniel that he stood up to strengthen Dærius the Mede & that after Cyrus there should stand up yet three kings of Persia [Cyrus Cambyses, & Darius Hystaspis] & the fourth [Xerxes] shoubld be far richer then they all, & by his wealth through his riches he should stir up all against t the realm of Greece. This relates to the Ram whose two horns were the kingdoms of Media & Persia. Then he goes on to describe the horns of the Goat by the standing up of a mighty king which should rule wthwith great dominion & do according to his will, & the breaking of his kingdom into four less kingdoms & not to his posterity. Then he describes the actions of two of those kingdoms which boredbordered upon Iudea, viztvidelicet the kingdoms of Egypt & Syria, calling them the kings of the13v the south & north & carries on the description till the eighth year of Antiochus Epiphanes, the year in wchwhich Antiochus spoiled the Temple & the Romans conquered the kingdom of Macedon. And then Daniel he proceeds to describe the last ho little last horn of the Goat wchwhich took away the daily sacrifice & cast down the place of the sanctuary. And after him, saith he Daniel, arms shall stand up, & they shall pollute the sanctuary of strength & shall take away the daily sacrifice & they shall place the abomination wchwhich maketh desolate. The Hebrew המנן wchwhich I translate After him, is usually translated oOout of him. But as המלך (Dan. 11.8) signifies After the king so המנן may signify after him. And so in thise prophesy of the He-Goat מנ אהד may signify after one of the four horns came forth a little horn. Dan. VIII. 9. Now that the Prophet upon the conquest of Macedon by the Romans, passes from describing the affairs of the Greeks under their own kings to describe the affairs of the Greeks under the dominion of the Romans I gather by these two arguments. First because the Prophet describes in the next place describes the spreading of the Christian religion under in the heathen Roman Empire, & the persecution of the S primitive Christians under by that empire till the time of the end, There is room made for this comma before the "s" in "words" below. It looks like he stopped at "word" to write this addition, before continuing the main text. in these words: And they that understand among the people shall instruct many, yet they shall fall by the sword & by flame, by captivity & by spoile many days. Now when they shall fall they shall be holpen with a little help [viztvidelicet in the reign of Constantine the great:] but many shall cleave to them with dissimulation. And of those of understanding there shall fall to try them & to purge [them from the dissemblers] & to make white unto the time of the end. And secondly because the Question, How long it should be to the end of these wonders, being asked; it was answered that it should be for a little after the time of the end is said to be a time times & half a time; wchwhich is the duration of the reign of the last horn of Daniels fourth Beast., & of the Woman & her Beast in the Apoc & Woman in the Apocalyps.
Now that the pProphetic Angel passes in this manner from the four kingdoms of the Greeks to the Romans reigning over the Greeks, I gather is confirmed from hence that in the next place he describes the affairs of the Christians into the time of the end, in these words: And they that understand among the people shall instruct many – – unto the time of the end. And a little after: the time of the end is said to be a time times & half aa time: wchwhich is the duration of the reign of the last horn of Daniels fourth Beast, & of the Woman & her Beast in the Apocalyps.
The heathen Roman Empire began to fall in the reign of Constantine the great & contnuedcontinued falling untill the reign of Iulain the Apostate & further untill the reign of Iulian the Aposta who revived it for a year or two. And After his death it fell aganagain untill Emperors Gratian & Theodosius rejected the title of the Pontifex maximus of the Heathens, wchwhich put an end to it. [ And then succeeded the religion of magnifying the authority of the Pontifex maximus above every God & honounring a strange God with Mahuzzimnes & absteining from the lawfull desire of weomen in marriage. And the king dominion whoich introduces this religion shall prosper till the indignation (against the Iews) be accomplished: that is till the end of the time times & half a time; & further till he shall have accomplished to scatter the power of the holy people, & or till the Iews shall return into their own land. But the words are closed up & sealed till the time of the end.]
And then succeeded the religion of a new Pontifex maximus & of magnifying his authority above every God, & honouring a strange God together with Mahuzzims, & absteining from the lawfull desire of weomen in marriage. And the dominion wchwhich introduces this religion shall is to prosper till the Indignation be accomplished (against the Iews) be accomplished, that is, till the end of during the time times & half a time, & further till he shall have accomplished to scatter the power of the holy people, & the Iews that is till the dispersion of the Iews shall be accomplished & they shall return from all nations into their own land But the words are closed up & sealed till the time of the end.
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1. These lLamps he dresses by ginstructing & reproving the prophetic exhorting exhorting intructinginstructing & reproving successively by sevn dictating seven prophetic exhortations to the seven Angels of the churches represented by the seven stars wchwhich angels are represented by called the seven stars & the seven spirits of God & represented by seven lamps & seven eyes of the Lamb & they allude to the seven Amarcelim [or chief Officers] of the Temple next under the High Priest & his Deputies or chief Officers of the Temple as a type of these seven Angels. For the seven Amarcelim were seven alre Priests & Officers of equal honour & authority & next in dignity to the High Priest & his dDeputies, & had joyned the Keys of the seven Gates of the Temple & of the Treasuries & appointed the oversight & direction of all things in the Temple. And the seven Angels were also Priests because they came out of the Temple whenre none but chief Priests enter & were cloathed in pure & white linen & had their breasts goirded with golden girdles wchwhich is the Priests habit & poured out sev at yethe seven seven sacrifices poured out seven Vials or drink offerings & sounded the seven Trumtpets. : all wchwhich & And as they are Priests so they are every where considered in the Apocalyps as next in dignity to the Lamb, & as having the oversight of all things, being called they seven eyes of the Lamb & seven spirits of God sent forth into all the earth ,[ & seven spirits before the throne ( that is before yethe Ark or most Holy place ), from whom Iohn wishes Grace & Peace to the Churches] that is the seven Mmessengers or Angels of God, & & These are the seven spirits before yethe throne ( or most Holy Aditum of the Temple & yethe great High Priest from whom Iohn wishes Grace & peace to yethe churches.
After this, saith Iohn, that is, after the dressing of the Lamps, I looked & behold a door &c
The Beast & his speaking Image allude to the false Gods of the Gentiles & their Oracles or speaking Images. For the Beast is that man of sin who opposeth & exalteth himself above all that is called God or that is worshipped so that he as a God sitteth in yethe Temple of God shewing himself that he is a God. He is that King who doth according to his will & exalts himself & magnifies himself above every God & speaks mar And his speaking Image is the Oracles by wchwhich heis Priests se dictates laws to the nations in opposition to yethe laws of God & yethe submitting to those embracing those ~ idolatrous laws laws is worshipping the Beast is wond wondering after the Beast is represented & worshipping their Beast & his Image, & receiving his mark & name & number & worderingwondering after him committing fornication with the great Whore & being of the Synagouegue of Satan & treading down who say they are Iews & are not & by yethe Gentiles treading down the outward Court by to the Gentiles & holding the doctrine of the Nicltolaitans. The sealing the 144000 wthwith yethe name of God in their foreheads & marking the residue wthwith the mark of name or number of the Beast alludes to yethe customes of the Gentiles of marking servants [in their foreheads & soldiers in their right hands or wrists arms & soldiers & de men devoted to Idols with certain durable marks either made in their hands or wrists arms or foreheads or necks by burning or compunctures. LowerOther Servants were usually marked in their hands so foreheads soldiers in their hands & devotaries in either place or in their necks or arms. And the marks were either the symbols or names of their Kings or masters, or of yethe Gods to whom they were devoted. So Lucian speaking of the Ministers consecrated to yethe Syrian Goddess saith στίζονται δὲ πάντες οἱ μὲν ἐις καρποὺς, ὁι δὲ ἐς άἀνχένας. καὶ ἀπὸ τοῦδε ἅπαντες Ἀσσύριοι στγματοφορέουσι. Certis autem notis compunguntur omnes: alij s They are all stigmatized pricked wthwith certain marks; some in their wrestswrists, & some in their necks. And thence it is that all the Assyrians are appear marked. And the same is to be understood of the Babylonians who were a branch of the Assyrians Vnder the name of Assyrians the Greeks used to comprehend the BabyloniasBabylonians as a branch of the Assyrian monarchy. When therefore the nations were seduced by the Fals Prophet & by the Oracle of the Beast so as to worshipped the Babylonian Beast & his Image & receivetd his mark & name, the 144000 who were not seduced are said to get the victory over the Beast & over his Image & mark & name & to sing the Song of Moses & the Lamb. The song of the Lamb shews that this was a spiritual victory & victory for gaining the kingdom of heaven. To him that overcometh will I grant to sit with me in my throne even as I also overcame & asm set down with my father in his Throne. Apoc. 3.21
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Much after the manner that these Victors stand on yethe sea of glass, you are to understand conceive that the Lamb in form of an Angel – – – right foot of the High Priest.
When Iohn was called up & carried in yethe spirit – – – – on many waters.
When the bottomless pit is φρεαρ ἀβύσσου well of the abyss or deep well, wchwhich we translate the bottomless pit is opened – – – – out of the Sea.
When And when a river of water of life comes out from the Temple or as Ezekiel describes, from the right side or south side of the Temple , it alludes to yethe eastward, the river Siloam is to be understood.
By the Angels you are constantly to understand Officers Priests, not any Priests but such as were Officers & Ministers of the Temple. So all the Angels who come out of yethe Temple are chief Priests: For no others were admitted in thither. So the Angel of the Waters is the Officer who had the charge of supplying the Temple duly wthwith water, & the Angel who came out from yethe Altar having power over the fier is the Officer who had the charge of the Altar & directed the sacrifices, & the Angel with the sharp sickle to whom who came out of the Temple having a sharp sickle is the a Priest who was to perform the great scrificesacrifice represented by geathering & pressing the Vine of the earth, & the Angels proclamation Put in thy sickle alludes to the custome of the Temple of proclaiming by the proper Officer what was to be done. For if the High Priest himself did not was to offer incence or sacrifice, he stayed till the President of the service called to him to offer do it. But the Princes of the 24 courses of the Priests with their mystical bodies are not called Angels but Elders. I heard the voice of many Angels round about the Throne & the Beasts & the Elders, that is, I headrd the voice of many Officers & of the Temple & of the people in the four sides of the great Court & of the 24 courses of the Priests.
There are also several phrases wchwhich allude to the customes of the Temple. As So where it is said Watch Behold I come as a Thief: Blessed is he that Watcheth least & keepeth his garments least he walk naked, it alludes & they see his shame it alludes to the practices of the overseer of the Guards who went about every night among the guards of the Levites & if he found any one asleep he cudgeled him & set fire to his coate garments. Where it is said, He that overcometh shall be cloathed in white raiment & I will not blot out his name out of the book of life, it alludes to the custome of cloathing those in white & enrolling them among the Priests who were adjudged by the Sanedrim to be true Priests & without blemish, & sending away those in black who were not found so true & without blemish found otherwise. And when the wine Press iswas troden without the city & blood coames out for yethe space of 1600 furlongs you are to imagin that Iohn saw all Iudea to be overflowed with the juice of these Grapes. For 1600 furlongs was accounted the length of Iudea & the Iews by this leng space the Iews undertoodunderstood Iudea their country. So the Ierusalem Talmud in describing the slaughter of yethe Iews made by Hadrian at yethe destruction of the city Bitter saith that yethe horses waded in blood up to yethe nostrils by the space of 1600 furlongs.
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T When I The figure of casting a burning mountain into the sea is take
The sacking of old Babylon by the Medes is in Ieremies Prophesies represented by that cities being rolled down & minakde a burnt mountain Ier. 51.25. & by its sinking in Eup the waters of Euphrates like a stone & not rising from the evil wchwhich god brings upon her vers. 63. And the fall of the great City Babylon in the Apocalypse is also represented by its burning & being thrown into the sea like a great milstone Apoc. 18.8, 9, 21. And – plagues of death ( or pestilence )(or pestil) ence & mourning & famin coming upon her in one day & by burning her wthwith fire & & Apoc 18.8. (Apoc 18.8, 9, 180) & by casting a great stone like a millstone into the sea saying, tThus wthwith violence shall ytthat great city Babylon be thrown down & shall be found no more at all. And a figure of the very same kind is the throwing casting a great mountain burning with fire into the sea,. & it we cannot up [answers exactly to yethe theis beseiging A line just above this addition may indicate its segregation from surrounding text, the connection of the addition written around it, or a slightly misaligned strikethrough. sacking & throwing dow casting down the city great city Rome the Metropolis of the Roman Empire the great Babylon isof the Apocalyps: & there is nothing.] This figure was certainly taken from Ieremeis prophesy & alludes to it & here as wthwith there signifies as yethe burning & sinking of the new great city Babylon There it was the old Babylon, & here it is the new. iIn all the Roman history there is nothing besides thise siege sacking of Rome to wchwhich this figure can be so well applied. There were many other cities sackt & destroyed but this pro asllaslollso rthese are comprehended in destruction of represented in general by the ships wchwhich were destroyed The mgreat mountain signifies is [ a singular figure & signifies a singular city ] the great city, the Me ra It is a singular figure & signifies a singular city a city greater then the rest, the Metropolis of the whole. For this prophesy in describing singular things takes notice only of what is most remarkable & singular & eminent in the kind. In all the Roman history there is nothing besides the sacking & sinking of Rome to wchwhich this figure of the burning & can be so well applied: & in this Prophesy there is nothing besides theis figure wchwhich can represent yetthat sacking & sinking of old Rome. [ They suit with with one another exactly & without straining cannot otherwise be suitdted with any thing else. an event so remarkable as to desee to be delineated. phesy takes notice only of what is most remarkable & singular in the kind . &
As for the wars in other parts of Italy & in Pannonia Norcium Gallia & Spain I have described them above where I shewed the breaking of yethe western empire into ten kingdoms, & used shall only subjoyne here a few sen passages by wchwhich you may understand how great the the greatnes of theis plague upon the Romans. Ierome in his 11th Epistle ad Gerontiam written in yethe 2d or 3d year of yethe war A. C. 309 or 3101 thus describes the war then raging in Gallia. – Quitenebat de medio fit – – – – – vitam redemere. And The like miserable devastation of Spain is by thus described by Isidorus in his Vandalic history. Vandali Alani et Suevi Spanias occupantes, – – – – prœnunciatio adimpletur. And Idatius mentioning the same plagues things. The same things are described in Spain by Idacius & are in yethe 16th year of Honorius that is A. C. 410. And Pro who lived in those times & wrote in the year 417 thus laments the deplorable state of those times. the Romans in general.
— Felix
Quem non concutiat vicina strage ruina
Intrepidum flammas inter & interaquas
- - - - - - - - - - - - ultima pertulimus
This blasphemy complaint of the Romans in exclaiming against questioning complaining of against Gods providence & justice for t suffering them to be invaded & subdued by barbarous nations is mentioned also by Cassian in his sixt Collation & by Austin of Hippo in his Epistle to Victorianus, & occasioned the Book of Salvian de Gubernatione Dei to sh wchwhich was written about the year 440 to shew that the Romans were more wickend then any of those nations wchwhich invaded them & therefore God was very just in these punishments sufferings them invasions. to be thus invaded & deserved what they suffered. Inn that book you meet wthwith several passages concerning the miserable condition of yethe Romans under those sufferings invaders, wchwhich And When he wrote it, he thus describes the wars of this Trumpet were over, but there effect of miserable effect of those wars wchwhich remained remained a miserable effect of those wars which he thus describes. –
Iulian Alps
When the Goths retired out of Italy into Aquitain the barbarous nations had seats granted them in the Empire, the violence of the wars in France & Spain began to abate, but yet upon the coming of the Ostrogo Visigoths out of Italy wa those into Aquitain ensued fresh wars increased again in partly between the Goths & other Barbarians & partly between the barbarians & Romans, & lasted till In the year 412 the Goths being beaten in I Italy retired into Aquitain & thereupon ensued fresh wars in Gallia & Spain of Romans wthwith Barbarians & Barbarians wthwith one another &so not so pernicious as the former but all wchwhich after two or three or four years wchwhich after two or three three or four years upon granting seats to the barbarians The following "abated but yet lasted" might instead be an undeleted inline extension of the previous deleted addition, and this addition ends with "to the barbarians". abated but yet lasted almost without intermission till untill the year 427 when peace was concluded between the Goths & Romans, & the Vandals having that same year slain almost 20000 Romans in battel passed into Afric, & began the wars of the next Trumpet.
The Third Trumpet
And In In this boo And here in making some mentioning of their sufferings he Salnvian gives this description of what he had seenm himself at the taking of Trevirs, by wchwhich you may judge of I set down as an instance of their sufferings at the taking of other cities.
He also describes gives describes the miserable condition in condition of to wchwhich the Romans were reduced by He also describes how these wars of this Trumpet left the Romans in a servile miserable condition after they were over, he describes as follows. And He describes also in general how the Romans by the wars of this Trumpet were reduced to a servile miserable condition he further in wchwhich they remained in & re.
These wars upon granting seats to yethe Barbarians in Gallia Spain & Britan & Pannonia abated but & upon the coming of yethe Goth but yet but yet & by the coming of the Goths out of Italy & other emergent new occasions increased again & continued almost wthwithout intermission until the year 427 when peace was cloncluded between the Goths & Romans & the Vandals having slain that same year almost 20000 Romans in battel passed into Afric & began the wars of yethe next Trumpet. These wars of the sec to wchwhich the second TrumpedTrumpet sounded were were inthe western wind & hurt the Sea or western empire nodt yet divided & broken into several kingdoms: the next was wars were a southern wind & hurt the rivers & fountains of waters or kingdoms & their head cities of kingdomkingdoms into wchwhich the western Empire was now divided. divided before the sounding of yethe Trumpet those wars began ytthat wind began to blow those wars began.
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Palladius In yethe life of Chrysostom writ by it said that they wasted & Seleucia [& in the life of Iames Palladius sayith that they waste laid wast Rhosus & Seleucia. a in vita Chrysostomi. In the Anchorete written by Theodorete its said that they robbed & burnt yethe greatest part of yethe east] And Theodoret [in Vitis sanctorum patrum c. 21 De Iacobo] says that they robbed & burnt the greatest part of yethe east. b In vitis sanctorūum patrum c. 21, de Iacobo
The Ausuriasns first invaded the Empire Libya first in yethe reign of Valens as is mentioned above. & Tthen were quieted till the death of Theodosius & in the year 396 (as Gothofredus 6 Cod Theod. til. 19 l. 1 in his Commentary on the Law of Arcadius against yethe Saturians or Asturians determins 6 Cod. Theod. Tit. 19 l. 1) made a new eruption wchwhich Sinery Synerius in thies title of his Catastasis calls ε ἡ μεγίστη τῶν βαβρβάρων & in his 129th Epistle thus describes written that year, thus laments – Heu juventutem male a nobis amissam – – – – obtintent. Afterwards they As SaAsturians were in some measure checkt by the Roman soldiers as is mentioned by Synerius in several Epistles the Emperor Arcadius mentions in the said law dated that131 Theodoro V. C. Conss. that is A. C. 399. But after this they beating the Roman soldiers in three battels destroyed the country of Pentalpolis & made incursions eastward thtrough all Libya into Egypt & westward into Afric as Philostorgius informs us.
There were two in Besides the After yethe irruption of the Huns Goths & other Barbarians from beyond yethe frozen Danube & in yethe described above, there was another great irruption of huns under yethe conduct of Huldin – – – vellet.
Lastly the terrible invasion of Radagaisus
The irruption of the Hunns under Vldin or Huldin is thus mentioned by Sozomen Eodem tempore (hoc est, quo Chrysostomus in texilium missus fuit, A. C. 404) – Hunni trajecto Istro Thraciam vastarunt. Isauri quoque Latrones quoque Isauri coacta ingenti multitudine urbes omnes quæ inter Cariam & Phœnicem interjacent una cum vicis populati sunt. And a little after: Vldis Baraborum - - - - dignabatur
The terrible invasion of Radagaisus is thus mentioned by Orosius: Radagasus omnium antiquorum præsentiumque hostium - - - - devoverat. Oros. l. 7. c. 37. The time of his invasion is thus set down by Prosper: Anno decimo Arcadij et Honorij sæva Italiæ barbarici motus tempestas incubuit: siquidem Radagaisus Rex Gothorum Italiæ limitem vastaturus transgreditur Anno undiecimo multis antea vastatis urbibus Radagaisus occubuit. Marcellin refers his death to yethe following year A. C. 406, & is there so doth Gothofredus out of yethe Imperial Edicts.
Having run over the particulars, I shall now subjoyn the description wchwhich Philostorgius ananother eye witness has given us of these times as a compendium – – – – – – – irruperit. Thus far Photius out of Philostorgius: all which commotions & invasions the learned Gothofredus in his comment on this place, comprehends within the ten years next after yethe death of the Emperor Theodosius.
Ierom indeed in the place above la recited reccons that in the year 397 Alaric had ravaged the empire 20 years & upwards dating his hostilities from thehis latter part of invading yethe Empire in the reign of Valens. And so Claudian & Prudentius reccon that yethe rout of Alaricus at Pollentia A. C. 403 was in the 30th year of his grassation. The words of Claudian are
— Vnoque die Romana rependit
Quicquid ter denis toties amissimus annis
O celebandacelebranda mihi cunctis Pollentia seclis &c. Cladian de Bello Getico
And those of Prudentius
Tentavit Geticus nuper delere Tyrannus
Italiam, – – – – agros. Prud. In Symmach. l. 12.
But Now In these reconnings Ierom
And by these recconings you may understand that the Romans looked upon the commotions wchwhich brake out upon after yethe death of Theodosius to be a revival &or continuation of the wars wchwhich raged in the end of the reign of of Valens & were checkt & queieted for a time by Theodosius & Gratian & revived after Theodosius his death [ Which answers exactly to the prophesy of holding the four winds for a time wchwhich were to hurt the earth & the sea that they should not blow any more till the servants of God were sealed. ] And therefore we are in the right in recconning that the winds wars wchwhich brake out after the death of Theodosius & were the four wars wchwhich raged in the end of the reign of Valens & were checkt by Theodosius & Gratian were answer to the four winds which after they began to blow were restreined held were held & ceased for a time but afterwards brake out again to hurt the earth & the sea. We have seen how the eastern wind brake out at yethe death of Theodosius to hurt the earth: it remains now that we see how the western wind brake out to hurt the sea. [Those nations wchwhich bordered upon upon the eastern The Second Trumpet empire were let loos into that empire at yethe death of TheodTheodosius by the treachery of Stilico Ruffin who invited them in. While those nations ravaged all the north the weste east the western Provinces were quiet but of CGSpain France & Britteain were quiet but when the eastern wars began to cease, Stilico followed the Example of Ruffin & invited the rest of yethe in the western Barbarians rest of the]
While the former plague fell upon all the Empire eastward of Rome the countries westward were quiet (namely Spain France & Britain) were quiet, but when those wars began to cease the Barbarous nations of Germany were let loose into the
The Goths went went ofut of Italy & invaded Gallia A. C. 412, & its probable that Rome began soon after to be repeopled. For in the year 414 Albinus being Præfect of the city writ to the Emperor for a further allowance of corn by reason of the increase of the citizens & in confirmation ofwhich was & added that in one day the new comers were computed fourteen thousand. Afterwards when yethe
These edicts were in force Whereupon a Council of African BpsBishops wchwhich met at Carthage Iun 14. 1410 sent four of the Bishops in their name to yethe Emperor to procure a revocation of that repeal Whereu And the Emperor thereupon And after Attalus was deposed, then then Emperor not after Attalus was deposed, not only revoked that repeal, but made the punishment capital by this edict.
Heretick
These Edicts were in force only in Afric & were intednded chiefly against the Donatists but under the name of hereticks comprehended all who any in any manner differed f in opinion or practise from yethe Catholic Church: as you may understand by thise definition interpetationinterpretation of which the Laws themselves gave of this word.
For The Donatists tho only schismaticks, were are expresly called hereticks in some former Edicts & therefore are comprehended in these to co & chiefly alter For Hereticks are taken in the Roman laws fo in a large signification for sectories & so are all men For separatists who in any manner whatever differed in opinion or priactis from yethe Roman Catholick Church so as to separate meet apa [meet apart for upon any pretence whatever for worshipping God was by these laws] separate from her. To as you are The Imperial laws taking heresy in a very larger sense. For when a question was moved whether one Euresius a Luciferan Bishop was comprehended als in yethe Laws against hereticks the Emperors po defined explained the word decided the question by this edict.
Impp Arcad et Honor AA. Aureliano Proc. Asiæ
So then by the laws above mentioned it was made a capital crime in Afric to separate from yethe Roman cCatholic Church & meet apart for divine worship upon any pretense whatever The Roman Catholicks in Afric by their worshipping dead men, by their spirit of persecutiontin manifested in these & former laws, & by the great load of human superstitions wthwith wchwhich their worship was lessened soyiled gave sufficient cause of separation & yet by these laws made it death to separate. This is killing men for not being of yethe Roman Catholick communion. This is that sort of p – – – these are against all men who are of any other communion then yethe R. C.Roman Catholick And since they were the first laws of this kind & gave a beginning to that sort of persecution wchwhich in this prophesy is called shedding yethe blood of saints & prophets, the crime of yethe Africans was the greater & deserved to be taken note of in this h particularly in this, & deserv the punishment was suitable.
17vThese edicts And since they comprehended the Donatists, who were accounted only scismaticks they comprehended also men who separated from yethe Roman Catholic church in Afric upon any acctaccount whatever whether it were for worshipping dead men, or for the bloody persecuting spirit of the Africans wchwhich appears manifested by these sanguineary laws, or for the heap of uncouth ceremonies wthwith wchwhich the African Church was now burdened .or The Africans gave or upon any other just occasion. The Africans Catholicks of Afric gave just occasion of separation & yet by these laws shed the blood of all those who separated & [met to worship God in any other places then the Roman Catholic Churches. [These were the first laws that I meet with of this kingd This is that sort of persecution by wchwhich power was given unto the Beast to make war with the saints] separated, & met apart to worship God This is persecuting & killing men for not being of the of the Roman Catholic communion. This is that sort of persecution by wchwhich power was given unto the Beast to makde war with the saints & to overcoamem them, that sort of persecution by wchwhich the woman was drunknen wthwith the blood of the saints. And tThese are the first laws of this that I meet wthwith of this kind & therefore deserved to be taken notice of . TheodiusTheodosiusTheodiusTheodosius made it death for the Man punished indeed put forth a law for punishing the Encraties & Saccofori wthwith death wchwhich was a very ill president; but those laws respected only two or three particular sorts of ill men: these are against all men who are not of the Roman cCatholic communion,. wAnd since they were the first laws of this kind, it may be truly said that they & gave a beginning to theseat p sort of persecution wchwhich in this prophesy is called making shedding the blood of saints & prophets the Africans deserved to be were punished for these wthwith the greaterst severity And the Holy Ghost in this Prophesy beginning of theis pe deserved to be noted. The worship of the Beast & his Image began a little before the sounding of yethe first Trumpet & therefore at the first pouring out of the first Vial of wrath a grievous & noisome sore fell upon them that received the mark &of yethe BBeast & worshipped thehis Image. The shedding of the blood laws for shedding the blood of saints all those who do not worship the Beast & Image & receive his mark began a l in Af in Afric & that a little pbefore the pouring out of the third Via sounding of yethe 3d Trumpet & therefore at the pouring out of the third Vial of wrath they Africans that its declared they on whom it was poured had shed the blood of saints & Prophets have blood given & therefore God in justice had given them blood to dringk For this crime God in justice gave them blood to drink And that you may understand how great a degree deeply they dunkdrunk of theis cup of Gods wrath; I shall add, that For when yethe Vandals first invaded Afric, theat country was very populous & in a very flourishing condition., We told w consisting of about seven hundred bishopricks, which was more then in all France Spain & Italy together: but after by the17r wars between the Vandals Romans & Moors it was depopulated to that degree that it was in the reign of Iustinian it was rare & next to a miracle for a travellour to meet with an a man an African see a Man. Procopius out of a peo endeavours to make Iustinian guilty of all this devastation Afrciccam late adeo patentem ita perdidit (saith Propcopius) ut iter facienti hominem conspicere rarum sit ac miraculo propinquum – – – opinor, verò dixerit. How far Afric was dispeopled by the wars of Iustinian & how far by the former wars of former kin during all the reign of yethe Vandals is nort materiael to enquire It suffices that the wars of this prophesy by all those wars together [ by the wars to wchwhich this trumpet sounded ] it was wonderfully dispeopled & left almost destitute of inhabitants God powering out this Vial of wrath upon the Africans wthwith so great severity because they had shed the blood of his saints., & set setting on foot the t bloody persecutions wchwhich are continue in the R. C.Roman Catholic Church to this day.
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After the fall of Western Empire the Vandals made war upon their neighbours for many years tho not wthwith so much violence & succes & I meet no more memorable wthwith no other new memorable moment & lasting wars before it wchwhich Iustinian & his successors made upon the Vandals or& Ostrogoths., There & therefore barbarous nations in Afric & Italy & therefore I do not begin the fourth wind with before those wars & refer all the t but refer the wars of yethe V.Vandals to the third wind. . For The Vandals after yethe fall of yethe western Empire continued to vex Italy & the neighbouring regions whithwith piratical invasions some years after the fall of yethe Western Empire; Baromius saith till the marriage of Trasamund king of yethe Vandals with Amalafrida of yethe Royal family sister of Theodorick king of yethe Ostrogoths, & this marriage he refers to yethe year 4500 Sigorius to the year 512. The words of Baronius are: Iam tutum redditum erat – – – non abnuunt. Hunneric the successsor of Geiseric is by Victor recconed a most cruel persecutor of the Africans. InDuring the reign of Geiseric the Moors were quiet being afraid of him, but after his death they rose up in arms & made war upon his successor Huneric & his successors doing great mischief to yethe Vandals & mutually receiving great mischief from them Gundemund who succeedded was h Huneric had great wars fought many battels wthwith the Moors, many battels being fought between them, & used the Catholics of Africans very severely. Trasamund above mentioned who succeeded Hu Gundemund had wars also with the Moors & was beaten by them a little before his death with the loss of almost all his army. Hilderic the successor of H Trasamund hasd also warrs wthwith the Moors wthwith bad success: And for his want of success was deposed &by Gilimer. For wchwhich fact the Greek Emperor Iustinian being a friend to Hilderic sent Belisarius with an army against Gilimer into Afric under the conduct of Belisarius who in two years conquered the Vandals Gilimer the Vandals & put an end to their kingdom A. C. 534. And this war maybe I I reccon the last blast of yethe southern wind.
That wchwhich at yethe sounding of the third Trumpet is represented by turning the waters to w becoming wormwood, is at yethe pouring out of the third vial of wrath represented by their becoming blood. When they became wormwood it is to be understood only that they were only tinged with wormwood & became bitter & so when they became blood it is to be understood only that they were tinged w only bloodied or tinged wthwith blood. Both phrases together signify that the Roman people of the western Empire here signified by the waters, were in bitter affliction through the wars & bloodshed wchwhich ensued upon sounding the third Trumpet. [And how great the bloodshed was may be understood by this, that Afric before the sounding of the thirs Trumpet was a very flourishing populous country, but by the wars of the Vandals was almost exhausted of people. For Procopius who out of peak to yethe Emperor IusIustinian ] Iremy in lamenting the desolation of Ieru Iudah by Nebuchadnezzar uses the like expressions.. The ways of Zion do mourn because none come to yethe solemn feasts: all her gates are desolate: her Priests sigh; her virgins are afflickted, & she is in bitterness. Sam 1.4 — He hath filled me wthwith bitterness & made me drunken with wormwood ch. 3.15.. – rRemember mine affliction, the wormwood & the gall ch. 3 v. 159, 19. And Victor makes as bitter great a lamentation for yethe devastationsolation of Afric made by the Vandals. Adveniant omnes quimicum angustæ viæ carpunt iter & videant propter verba labiorum Dei vias custodiunt duras, et videant si est dolor sicut dolor meus. Quoniam vindemiata sum in die furoris domini. Aperuerunt super me os suum omnes inimici mei: Sibularunt et fremuerunt dentibus dixerunt, Devoravimus eam. En ista est dies quam expectavimus, invenimus, vidimus. Adestote Angeli Dei mei – – – – captivitatem Maurorum &c – – – fel et in siti sua potaretur accto. After this lamentation Victor invokes the Petter & Paul & yethe rest of the Apostles & Saints & then concludes his history with this prayer. Dicatur Angelo percutienti, Sufficit: jam cohibe manum tuam. Quis ignoret hæc nobis probrorum nostrorūum scelera procurasse aberrantibus a mandatis Dei et in lege ejus nolentibus ambulare? Sed prostrati rogamus ut non spernatis vestros miseros peccatores per eum qui vos ad Apostolicum culmen provexit humiles piscatores. This gross idolatrywas the gross idolatry of those times was I take to be the general cause of the plagues of the Trumpets & Vials of wrath: but & besides this general cause crime there was a particular one another wchwhich made the plague of this Trumpet so violent & lasting more lasting then the former, & that was their shedding the blood of the saints.
And I heard the Angel of the waters say – – – true & righteous are thy judgments. How they shed the blood of Saints & Prophets may be understood by this
of Geiseric, his c the Romans both at home & abroad s vexed them at home Victor describes at large, representing him a most cruel persecutor. It may suffice to give anonethe following instance or two of his cruelty. He caused the Nuns of Afric to be assembled & searcht &by the midwives of the Vandals & those that had been hun with vitiated to be hung up wthwith great weights at their feet & tortured by applying red hot plates of iron to their backs bellys sides & breasts to the saying Tell us how your Bishops & Clergimen lye with you? A Of the By these tortures some dyed & others some were made crooked. This he did to saith Victor to find a way to make that By And thisus means saith Victor he endeavourd to find a way to the make athat publick persecution wchwhich he did makde. For he thereupon beanished into yethe wilderness 4966 Bishops Priests Deacons & other members of the Church, many children &wthwith their mothers accompanying them Victor iswill not allow a whore or a whoremaster fornicator in all this number, but Salvian tells us that the Romans were shamefully unchasest, & that Africans were the unchastest of all the Romans & that God was just in sending the chastest of the barba Vandals ,( a very chaste nation ,) to correct them
While Honeric treated the Africans wthwith these severities at home he infested the cItaly wthwith his fleet & so did his successors till about yethe year 500. Iam tutum redditum erat – – non abnuunt Hæc Baronius ad Ann 500 sect 11. yethe Africans manifested by these sanguinary laws
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When yethe Romans had lost Afric they & the Emperor Majoranus sent prepared great forces by sea & land against the Vandals, & putting his to recover their fell beh & laid siege to Carthage but A. C. 458; but falling sick fell sick & was forced by the Vandals retire wthoutwithout doing any thing. The And the Vandals thenceforward continuing very troublesome to both Empires the Greek Emperor Leo pro sent A. C. 458 sent against them a navy of a thousand three hundred shpsships & an hundred thousand men & recovered Sardinia & Tripolis but his fleet sailing towards Carthage was met by the fleet of yethe Vandals & put to flight wthwith the loss of a great number of Ships & men. But two year after this, the fleet of the Greeks beat yethe fleet of the Vandals in sicily on the costscoasts of Sicily & forced them to fly to Carthage. Then Ricimer falling out wthwith the western Emperor Anthemius beseiged him in Rome A. C. 472 & after the city had suffered by famin & pestilence took it & gave his soldiers the plunder Gens And Genseric after his loss to recover himself, sollicited the Ostrogoths to invade both empires; wchwhich they did in two bodies: ButAnd the western Emperor Glycerius bought off those who entered Italy & persuaded them to go into Gallia & joyn themselves with those of their Vis own nation the Visigoths amongst whom they might who would give them seats. wchwhich whereupon And then But the Visigoths being much strengthened were thereby expelled made war upon the Romans & expelled them out of GallaGallia. And notw Odoacer king of the Herules a one of the nations beyond the Danube which had warred under Attila, hearing that yethe western empire was grown small & poor & weak & disturbed & unable to defend it selfe, came with an army over the Danube through Pannonia & Noricum into Italy A. C. 476,, besieged & took the Roman army in Pavia, marched thence against the Emperor Augustulus took Ravenna & Rome & in one year conquered & put an end to the western Empire And this is the fourth time that Rome was taken & plundered All wchwhich is related by Sigonius in his Book de Occidentali Imperio. Thus did this great star the western Emperor wthwith his mystical body fall by degrees & in falling flameding continually with war & & burtning like a lamp, untill it sunk & sinking in the many waters of midst of the many rivers into twchwhich the Empire of the Latines was now divided: the Vandals under Geiseric making war upon this Emperor almost fifty years together & wasting & wasting taking from him his wealth dominions gradually his dominions people & wealth till they brought him to ruin.
In the third Vial its s
That wchwhich at yethe sounding
In pouring out the third Vial Trum Vial Vial of Wrath its said that the rivers & fountains of waters became blood. Whatsich shews that yethe bitterness of yethe waters at the in the third Trupmpet & the tinging of the waters wthwith blood in the third Vial are phrases of yethe same importance & imply that the nations signified by the waters were embittered wthwith the afflictions arising from war & bloodshed.
And I heard the Angel of the waters say – – – – are thy judgments. T Apoc. 16.5. These worshds shew plainly sthat theis stings judgmtsjudgments pl Vial of wrath plague of war war& bloodshed was inflicted upon the Africans for as a just punishment for their persecuting the saints. & that yethe V & putting them to death,. & that the Vandals were the ex The first instance that I meet with of Christians putting hereticks to death was in yethe reign the Tyrant Maximus who caused Priscilian a Spanish Bishop & some of his followers to be slain A. C. 385. But this was But f A. C. 385 But their heresy was mixt wthwith immodest & immoral practices & still to wchwhich being proved against them seem to hav for wchwhich the Emperor judged them worthy of death, & it doth not appear that they were put to death merely for opinions. The first
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And that you may understand more fully how well this star deserves the name of wormwood & how much the waters of these Roman rivers were embittered by the its falling of this star &: I sh ha shall subjoyn the description wchwhich Victor in the his history of the Vandalic persecucutionpersecution gives of the cruel devastations made by the Vandals war in these wars.
And this his fall was effected principally by Geiseric king of the Vandals who after he invaded Afric made war upon this Empire about fifty years together almost wthoutwithout intermission, erect & upon the ruins thereof erected a very potent kingdom in Afric & the Isles of the Mediterranean, stirred up the Huns & acting & also occasioned the wars of the Hunns & Got Goths whereby theis Empire the losts all Gallia & Spain. to yethe Goths & with a powerfull fleet by yearly invasions & rapines taookiengngn This word has undergone a series of authorial edits. Proposed order: 1. "taking" 2. "take" or "taken" 3. "took". f away &c the wealth & people of Italy till theis bec Empire fell became too weak to support it self any longer. This was the effect of the southern wind.
And wh But because this star is called wormwood & made the Roman waters were bitter so that many men died of yethe water by these wars became a became wormwood & many men died of the waters because they were made bitter, that you see understand As how great w much the Roman waters were embittered by these waters wars I shall add the following description of them written by Victor an African Bishop ten years after this Empire fell.
NB ThusThen Procopius tells us that they were 680 thousand f arms. And Victor here confesses that this was the received & was ytthat yethe Vandals themselves reported it from the beginning that they might appear terrible. And a less number could not have conquered Afric & yethe Ilesles of yethe Mediterranean. But Victor out of enmity a better enemy to yethe Vandals lessens the endeavoursred to lessend the number that by representing them weak he might encourage their enemies.
Thus Afric wchwhich before the invasion of the Vandals was a very poe flourishing populous & peaceable country, by the invasion & reign of yethe Vandals was vext wthwith wars persecutions & slavery for above an hundred years together & almost emptied of people. For This bitterness of affliction represented here by Wormwood & Gall arose from yethe desolation of Iudah by war & the desolation of Afric by yethe Wars of this Trumpt was as great or gareater & is as much lamented by Victor.
Theis worshipping of dead men was the crime for wchwhich they w Romāan C. CatholicsC punished by these & & by these planing yet the more they were punished the more they worshipped them. Or, as is exprest in the two next Vials of wrath They blasphemed God because of their pains & repented not.
There was yet another great crime
But this was not the only crime of the Africans. They were guilty also of shedding the blood of the saints.
And I heard yethe Angel – – – For a dur When Attalus was made Emperor, Honorius flearing least the Donatists in Afric should side with him, repealed the laws wchwhich hisad his father Theodosius had been made agtagainst them.; B And & after Attalus was deposed, the Bishops of Afric who met in a Council at Carthage & sent four of the Council in their name to yethe get the Emperor to revoke procure a revocation of that repeal. WhereponWhereupon yethe Emperor put forth this Edict This and the following paragraph refer to edicts yet do not contain space or indicators for adding them; it seems that here, his primary focus was the flow of his own work surrounding them.
And five years after, he enforced this edict wthwith the following.
These edicts were in force only in Afric & comprehended were intended Donatists. For the Donatists are called hereticks in some other edicts as well as in this. [ And iof by consequence theyse Ed.EdictsEdsEdicts comprehedcomprehend all who seperated from yethe R. Cath.Roman Catholic Church upon any account wtchwhichwctwhat ever: whether it were for worshipping dead men, or for
Iune 10 1700
If yuyou please we will meet & dine at yethe mint wednesday next to prepare reports upon yethe papers referrdreferred to us to take an account of ymthem, &c, & I desier yuyou will give Mr Elly notice of it I am
SrSir
yryour most humble servtservant
J Stanley
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And thô the Phœnicia & Syria grew by degrees into Kingdoms bigger & bigger, yet
And Moses long after wthwith an army of only 12000 men vanquished at once yethe forces at once at once all the forces the of five kisngdsomoms of Midian: & Ioshua – And so long after this even till the days of Samuel the Philistims who inhabited the remainder of Canaan, continued divided into five several Lordships or kingdoms each wthwith under several Lords or Kings, each governing his own city wthwith yethe villages thereof. 1 Sam. 6. And beside So There were also the kings of Sidon & Tyre. And so also also was yethe rest of Syria divided into small kingdoms. For in the Days of David Hadadezar was king of Soba a town & country between Iudea & Euphrates & was confederate wthwith three Damascus & three other kingsdoms of Syria who served him & had wars with Toy king of Hamath or Epiphania another City of Syria. There were also the kings of Sidon & Tyre & the King of Arvad And These were neare Iudea & beyond them to yethe north was the King in yethe northern part of Syria was the Kingdom of Arvard.
And besides thesee there were severall other kingdoms of the same divers other kingdoms of yethe Canaanites Conquered soon after Ioshuahs death & divers others for a time were not conquered by Ioshua left unconquered (as Sthose of Tann Zidon, Accho Ahlab, Achzib, Helbath, Aphik, Rehob, Bethsean, Taanatcch, Dor, Ibleam, Megiddo, Gezer, Kitron, Nahalol, Beth-shemosh, Beth-anath), & theose of the five cities of the Philistims wthwith thiertheir villages Ashdod, Gaza, Askelon, Gath, & Ekron governed by so many five so many their several Lords or Kings. & so very numerous & small were the Kingdoms of S Th Canaa Phœnicia in those first ages the days of Moses that Adonibezek king of Bezek w kin King of Bezek King of Bezek had taken w them taken took Sequence of corrections: 1. "had taken" 2. had them taken" 3. "took". 70 others of his fellow Kings prisoners & cut of their thumb before he was conquered by & cut off their thumbs & great toes, & yet he was not so po with all T was not so powerfull but that two of the Tribes of Israelel everover conquered him.
Now con
Its For its observable also out of the sacred history that yethe towns of th of in those early ages were only of two sorts Cities & Villages, ,& that the difference between cities & villages lay was in point of government;.,. every City They cities The citesies governed, the villages were governed. Every city reigned over its villages & every village belonged to some city. For we never read of the King of a village, but often of the King of a city with its villages no nor do we never read of ta village of wthwith its villages or of a City with its Cities but often of a city with its villages & sometimes that yethe villages were in the fields of yethe city. And wherever we read of a King he is called the King of this small some City & or other & not of more cities then one, excepting where excepting where For if yet if after he hasd conquered & other Citesies & putt not only made their kings tributary to him but put and end to their government & then he iswas called the King not of the Cities but of the theose or more Cities but of tahe country, he was not called yethe King of those Cityies but either continued to be called yethe King of his first City (as the King of either only of his first city (as the King of B Heshbon yethe King of Tyre, or of a w people, he reignsd over as Pe the King of Egypt the King of Assyria, Syria the King of Assyria the King of the Medes & Persians the Kings of Israel or Iuda,. & sometimes after & sometimes (i he retainsed his first name, as the K even after his conquests, as the King of Tyre, the King of Damascus. And he Heshbon yethe King of Tyre &c. renaming all the conquered territories to be yethe fields of that City, or else he was called the king of the country or people he reigned over as the Twas regal government therefore wchwhich at first made yethe difference between cities & villages so ytthat every City wcthwith its villages whasd at first a Kingdom & its a kingd & contin was a kingdom untill some other kingdom conquered it & abolished its government, And when any kingdom & by consequence there were in the first ages as many Kingdoms in yethe world as cities, t& therefore
[ Its observable also that when these first kingdoms firstd made war upon one another they19v they did not upon every conquest destroy one another's government as Kingdoms do now but only made one another tributary. This So Chedar in the days of Abraham, when Chedaorlaomer t was king wthwith the & the kings wchwhich were mwith him made war upon other five kings wchwhich had served him 12 years & then rebelled, it was because is to be understood because ytthat they refused to pay him tribute. So when So there were several Kings wchwhich served Hadadezer king of Soba & when David conquered them they served him 2 Sam 10. So twhen yethe Kings of Egypt & Assyria conquered the neighbourings Kingdoms The difference in line thickness and flow of text suggest that this section was deleted before the above "So when...". round about him the did no they did not presently di only made them tributary & did not dissolve their government wthoutwithout great provocation. When Shishak or Sesostris King of Egypt wthwith a victorious army went through Syria & Asia minor & divers other countries & conquered wherever he went, he destroyned none of their kingdoms but only made them spoiled them of their treasures & th made them tributary. So the King of And And Paraoh Nechho upon conquering & slaying the King of Iudah, only made yethe land tributary under a new king & the king of Assyria &c]
For thus it was not only in Syria Phœnicia &
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wchwhich he left unconquered. And yet yethe number of Kingdoms in this small territory of Canaan was at first much greater. For ① And in the Kingdom of O Og yethe King of Basan there were 60 walled Cities besides unwalled villages Deut. 3.. ② And in the Kingdom of Sehon whose reigned in the capital city was Heshbon there wasere many other cities a good part of wchwhich he had taken from yethe King of Moab Num. 21. Deut 2. We may reccon the number of theshise cities to be much greater then those of Og in be in Bashan because all Bashon & part of yethe Kingdom of Sehon was given to half yethe tribe of Manasseh & the rest of Sehons kingdom sufficed for yethe two tribes of Reuben & Gad. Deut 3.125, 13. And Adonibezeck king of Bezeck had taken one of yethe 24 many Kings whomwhen of Canaan had whom Israel conq Nor were the rest of the kingddoms from Ioshua conquered of Canaan much less then that of Og. For Adonibezeck who was one of those kings had subdued vanquished 70 others of heis neighbouring kings & cut ofoff their thumbs & their great toes & by consequence had subjected divers of their cities (or some of them at least) to his own kingdom before he was vanquished by Israel & yet he was not become so potent a King but that two of yethe twelve tribes vanquished him. Iudg. 1. In yethe lot of the twel two tribes of Iudah & Simeon alone there were above 120 cities (Ios. 15) & by consequence there were much above a thousand cities in all the land of Canaan, all wchwhich we may reccon to have been distinct kingdoms before some of them conquered the rest. A For all the Cities win those early arges were fencesd wthwith high walls
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[ For in those early ages we meet wthwith but two sorts of twnowns, werhiich were cities & vallagesvillages & the difference between a city & a village lay in these things. 1st in point of governāance that yethe For the government was in the City [villages were built in yethe fields of yethe City & thence belonged to its dominiōon & government as so many branches as so many members of its body politick The ] government was in yethe City & the villages were under be 1t The villages sprang out of yethe cities & were built in for they are called their daughters Num 21.215] & gates & barrs Deut 3.5 but yethe villages were wthoutwithout walls Deut 3.5. D Levit. 25.30, 31.
For in those early ages I meet with only two sorts of towns, wchwhich were viztvidelicet were cities & villages, & theseir differed from one another in difference consisted in these things. Order of the following two points has been reversed by author one or more times; they are transcribed in the order they appear. 12dlySecondly T All yethe Cities were wa then fenced with high walls & gates & barrs but and all yethe villages were wthwithout walls, Deut. 3.5. Levit. 25.30, 31. 21dlystlyFirstly the cities villages were built in the Country or fields of the City Levit. 25.31. Iosh. 21.12, & therefore they are frequently called the villages of yethe City in whose fields they were built of yethe City Iosh 16 & 198 & 19 & these fields were employed for feeding the call The Cities were to dwell in & the villages for yethe Cattel of the Citizens 3dlyThirdly The Cities had Every city wthwith its villages had Every city with its villages was a distinct body politick. For every city wthwith its villages was governed by a court of Elders or magistrates who sat in yethe gates of yethe City: &And yethe Villages of yethe City wasere subject to their jurisdiction; For we never heare of elders in a village 3d4thlyFourthly Every city as I shall presently shew had its place of worship wthwith a an altar & sacred fire for sacrifices where the C Magistrates Priests Chief Magistrates did yethe office of Priests: but yethe villages we read not of any such institution in the villages nor were there any elders there to do the office of Priests.
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Before yethe reign of Iulian the Apostate times of the second General Council I meet wthwith no instances of pictures in Churches but tbut soon after presently his reign they were every where introduced. The communion cup indeed had in some churches a stamp or impression upon it of Christ & yethe lost sheep the good Shepherd but this I take to be only as a mark to distinguish it from profane vessels & prevent its being stolnstolen or applied to vulgar uses;. & the The Council of Eliberis in Spain A A. C. 305 Spain forbad the indtroducing of declared that therew ought to be no pictures in Churches r not for abolishing an old use custome (for no history mentions any such custonecustome) but for by way of caution, ch to prevent the painting of the adorning of chur new Churches with painting or pictures least that wchwhich is worshipped sh wchwhich For the Christians were going to rebuild after the 10th Dioclesians Persecution wherein wheīnrein all their Churches had been demolished by the heathens. This is plain by the words of the Canon. Placuit picturas in E nor for putting a stop to a new custome,. nor for removing pictures out or p out of any nor for v rdefacing ar the pictures in anym old Churches for the but only by way of caution for preventing pictures but for preventing them in new ones For the Christians at this time had no Chruches The heathens had defaced demolished them all the in Dioclesians Persecutions & the Christians were now going to rebuiltrebuild them & this Council meeting just after the Coun Persecution to restore the lapsed discipline of the Church, ordered by way of caution that the w the new churches wchwhich were to be built should be without pictures should not be painted be wthoutwithout not be painted be without painting; like the old ones. & before yethe like the old ones before yethe persecution This is plain by the words of yethe Canon: Placuit picturas in Ecclesia esse non debere, ne quod colitur aut adoratur in parietibus depingatur. But after the reign of Iulian yethe Apostate B Churches of For the Temples Basilicas of yethe Martyrs Saints notwithstanding this caution the Churches & Basilicas of Martyrs & sepulchers or Temples of the dead began every where to be painted both in the East & West. presently in & after the times of the second general Council & that by the authority of the Bishop of Rome. Of t
Of their painting in the east Gregory Neyssen makes this mention makes mention in his Oration on who flourished in the reign of Valens & Theodosius, makes this mention in his Oration on Theodorus the Martyr whose Basilica was painted. And. [Siquis veneint ad locum aliquem locum similem huitc ubi hodie noster conventus habetur, ubi memoria justi [Theodori] sanctæque reliquiæ sunt; primum quidem earum rerum magnificentia quas videt, oblectatur, dum ædem ut templum Dei, & magnitudine structure, & adjecti ornatus decore splendide elabratumelaboratum intuetur; ubi et faber in animalium figuram lignum formavit et latomus ad argenti lævitatem crustas lapideas expolivit; induxit autem etiam Pictor flores artis in imagine depictos, fortia facta martyris, repugnantias crutciatus, efferatas et immenes tyrannorum formas, impetus violentos, flammineum fornacem, beatissimam consummationem athletæ, certaminum præsidis Christi humanæ formæ effigiem; omnia nobis tanquam in libro quodam qui linguarum interpretationes contineat coloribus artificiose depingens; certamina atque labores martyris nobis expressit ac tanquam pratum amœnum & floridum Templum exornavit] Such a Temple Of this kind as this Such a Church Likely edit sequence: 1. "Such a Temple as this" 2. "Such a Temple Of this kind" 3. "Such a Church Of this kind"; plus it's not clear if he had kept "Such a Church" on its own at some point. was that Temple Church at Anabletaha in Iudæa where Epiphanius tore the painted veile And Epiphanius met wthwith a painted Veile aoin a Church at Anabletha in Iudæa
And in the west the Bishops of BRome Damasus, Cælestinus, Leo & Vigilius adorned their own Basiliasicas wthwith the histories of the second third & fourth, & fift General Councils wchwhich had been celerbrated in their times respectively. And the Poples Sixtus, Pelagius & Iohn & Gregory the great odornedadorned several churches with other historical paintings all aswchwhich Pope ~ Hadrian mentions in his letter to Charles the Great. And of the same king was the church Basilicas of Hippoliytus the Martyr at Rome & that of Cassian both mentioned by Prudentius, & those of Felix wchwhich Paulinus Bishop of Nola caused to be painted.
This division (clearly a new draft of the above) may or may not have been struck through at the same time with its predecessor - there's a small break in the line. Of their painting in the east Gregory Nyssen who flourished in the reign of Valens & Theosdosius, makes mention in his Oration on Theodorus the Martyr whose Church Basilica was painted. And Epiphanius was offended at a painted veil wchwhich he found in a Church at Anableta in Iudæa. And in the west Pope Damasus adorned his own Basilica wthwith historical painting of yethe second General cCouncil; &Andthe the Popes Cæstinus, Leo & Vigilius adorned theirs wthwith the paintings of the third fourth & fift general cCouncils respectively: And the Popes Sixtus Pelagius Iohn & Gregory & great adorned ot several Churches wthwith other historical paintings;. A And Paulinus of Nola caused some Temples Basilicas to be painted. & And Prudentius tells us that the Basilicas of Hippolytus the martyr at Rome & that of Cassian were both painted
For in the time of that Council Pope Damasus be erecting a Biasilica to himself his own church adorned painted it with p sacred histories & image work. And after his example the Popes Cælestine Leo & Vigilius.
Based on ink quality, hand, and workflow, this addition was part of the interlinear one above, broken up later by the blockStrikethrough. But in Italy the Bishops were less cautious. For Pope Hadrian in a letter to Charles yethe great, tells us that the Popes Silverster, Damasus, Cælestine, Leo, & Vigilius who were in dathe first sixfive generals Councils & several other Popes, as Marcus, Iulius, Sixtus, Pelagius, Iohn, & Gregory the great & others of his predecessors built & adorned painted Churches & Basilicas & Martyries with histories painted both in colours & in Mosaic work both in Mosaic work & in histories adorned wthwith paint images in colours which remained till his days & were ven then venerated by the people & that Pope Sixtus & the Emperor Valentinian III at the request of Sixtus placed statues of Gold in some Churches. [ And Prudentius tells us that the Basilicasa of Hippolytus the Martyr at Rome & that of Cassian were both painted] 20v painted. Paulinuss of Nola painted some Churches. Gregory Nyssen] And that it would be en] & Gregory the great placed statues in the Oratory of his Monastery w& & that Gregory the Great painted erected Statues in the Oratory of his Monastery & in a Church in wchwhich of the Arians after a certai miracle had been done & that there: & that he should want time to tell how many church his predecessors the Popes had adorned built wthwith histories pa in Mosaic work & other painting & Mosaic work to built & adorned with images erected in them & with various histories buitbuilt erecting sacred images in them & painting various histories, & venerating what was erected or painted. Neither were the [ And after the example of the Bishops of Rome Paulinus Bishop of Nola painted some churches & Prudentius mentions the painting of the Basilica of Hippolytus the martyr at Rome & of that of Cassian. ] Whether the Popes before Damasus painted Basilicas Churches is not so certain because I meet wthwith no other instances of it then what is here mentioned by Pope Hadrian: but that Damasus was a superstitious man & busied himself in searching out the bodies of Martyrs, & adorning their Cæmeteries & Basilicas & in his tdays the painting of the histories & passions of the Martyrs began to be genera overspread the Empire. For Paulinus Bishop of Nola painted some Churches or Basilicas & Prudentius & Gregory Nyssen mentions others wchwhich were painted & Epiphanius rent a painted Veil wchwhich he met wchwhichwthwith in a Church in Palestine. & Paulinus of Nola mentions a painted Veil in the Church of S.Saint Felix & frequented by people from all parts, & Euodius mentions another recommended by an Angel, hung up in the Church of StSaint Steepen in Afric &, admired applau admired & applauded by the pPeople, & endewed wthwith a power of working miracles. The argument for pictures in Churches was that they served to inst were set up not to be worshipped but to instruct the people: but & yet they were quickly worshipped by the loose & st superstitious part of the people Christians. For Austin of Hippo tells us: Noli consectari turbas imperitorum – – – – ad depellendas calamitates peragaunt All This was before the erecting of solid statues in Churches. [Sometime after this, solid statues of Christ & the saints begambegan to be erected in Churches .] The statue of Christ made by the heathens at Paneas in Phenicia being thrown down by the Emperor Iulian was carried into a Church to be worshipped. but by Christians: but I do not meet wthwith any statues made by Christians out of devotion to be set up in Churches before those of of solid Gold wchwhich Pope Sixtus & the Emperor Valentinian placed in the at yethe request of Sixtus placesd in the Churches of the Virgin Mary, StSaint Peter, After this wthe western Empire falling & coming into the hands of Barbarous nations I meet wthwith no more erecting of Images holy Statues Images in Churches before the days of Gregory the great. In aa Baron. ad Ann 590 Num. 13. the first year of his Papacyin a pro solemn procession to StSaint Peters Church he carried the Image of yethe Virgin mMary wthwith gtgreat veneration In his days Serenus bishop of Marseils seeiing some pe images worshipped by some of the people, brake the Images & Pope Gregory brake the Images & reprehended him fors it, saying Permittimus imagines sanctorum quicunque eas formare voluerit, tam in Ecclesia quam extra Ecclesiam propter amorum Dei sanctorum ejus. Adorare vero eas nequaquam cogimus Frangere vel destruere eas etiam si quis voluerit non permittimus. Greg. M. lib. 9. Epist 9 In the fourth year a war between of yethe Gr.Greek Emperor Mauricius the & the Persians iIn the 4th year of the war the Greek Em.Emperor Mauricius A. C. 589, Philippicus Prefect of the East took leading an army against the Persians took the image wchwhich they of Christ wchwhich they called αχειστο πόιητον that not made wthwith hands, that is, the image or picture pretended to be sent by Christ to king Abgarus, & running through the army Whe armatis divinam impertiebatur virtutem, et stans post anciem hæc retinens arma lacrymis multis Deum placabat &c imparted divine vertue to yethe soldiers & standing behind the army wthwith the aese arms in his hands appeased God wthwith many tears & obteined a great wvictory. Hist Miscel. l. 17. Cedren Annal. in Maurit. And the Emperor Heraclius used to have the same image carried before him in his wars, as al And when Austin the Monck being sent by Gregory the great into England had a silver cross & the picture of Christ carried before him. And soon after the death of Gregory, Pope Boniface the fourth by the consent of Emperor Phocas set up the Images of the Virgin Mary & all the Martyrs in the place of Cybele & all the heathen Gods set up in the Pantheon at Rome, the Images of all the Christians saints & in in their honour intstituted the annual feast of all Saints & calling the Pantheon Dei Genetricis Templum ad Martyres. [After wchwhich the worship of idols quickly af over spread the world, being very much promoted by the ignorance of the ensuing times. For by means of yethe invasions & reign of forreign nations the Latine tongue about yethe end of yethe sixt century ceased to be spoken in Italy & yet the scriptures & publick service continued in latine. ] Thus the Romans instead of rep in the times of the fourth Vial of wrath instead of repenting blasphemed God more & more carrying pr holy images in their solemn processions & before their armises armies &
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armies wthwith veneration &for appeasing Gods anger & obteining mercy & victory success & at length setting up the images of all the Martyrs in one common Temple in imitation of the Heathens who had set up the images of all their Gods in the same Temple in the reign of Augustus Cæsar
Theis period of time I take to be the beginning of the reign of the whore of Babylon over the ten horns of yethe Beast & of her committing fornication wthwith the kings of the earth & enriching the merchants of the earth with the hire of her fornication. In the reign of the Emper sons of Constantine the great she claimed atthat appeals ought to be made to her from all yethe world in all causes ecclesiastical & summoned the eastern Bishops to give appear in a Council at Rome & theirtheretheir give an account of their proceedings in relati but but her claim was stifly opposed by the Bishops of the east & ridiculed for its impudence. When the western Empire became divided into ten kingdoms the barbarous nations who erected those kingdoms were either heathens or Anthomousians & so not subject t to the BpBishop of RoneRome but by degrees they were converted & the Cathol th as wchwhich made the Catholicks of the west unite more firmly under the BpBishop of Rome for strenghtehening themselves against these enemies, & after the authority of the Bishop of Rome was made a part of received among the Roman Catholicks of Italy & their adherents the ten kings submitted to it as fast as they became converted to yethe R. Cath.Roman Catholic faith. Afnd first the Frāks France in the reign of Clodovæus A.C. 496 & then the Visigoths, in the rise or Spaniards & Suevians in Spain Spain in the reign of Reccared aa Baron an 591 num. 36. & yethe Lombards A.C. 587 590 in the reign of Agilhelf A.C. 590 the same year submitted their Churches to the Bishop of Rome as universal Bishop of the Catholicks And lastly yethe Exarchate & Greek Church by the grant of the Emperor Phocas A. C. 606 submitted & Saxons in som in Britain or some of as many of them as were converted from Paganism to Christianity submitted A in the dep to Gregory the great & lastly the Exarchate & Greek Church by the grant of the Emperor Phocas submitted A.C. 606 submitted to yethe same authority. And the Vanda before this time the Hunns were conquered by the Gepids & Ostrogoths the Vandals & Ostrogoths were conquered by the Greeks, the Britains by the saxons, the Alans & Sueves in Spain by the Romans & Visigoths & The Alans & & Burgundians in France by the Franks . so that after the Pope became bishop of the Franks Visigoths Saxons Lombards & Greeks we may reccon him universal Bishop of all the ten kingdoms in the Empire ten kingdom comprehended wthinwithin the body of the Beast, & by consequence date his reign as universal Bishop, that is the reign of the whore of Babylon of over the ten horns of the Beast represented by her sitting upon his back may be dated, from the grant of Phocas A.C. 606. She fled from the Dragon at the opening of the seventh seal, & when she was in the wilderness she got upon the Beast by degrees & began to reign sit upon him & reign over him at yethe end of the times of the four first Trumpets & setting up idols in the Pantheon from thence forward committed fornication wthwith yethe the kings of the earth & enriched the merchants of the earth th wthwith the hire of her fornication. Vpon wchwhich acocount she is by yethe Prophet Isaiah compared to the City Tire merchandizing city of Tyre.
Howl ye ships of Tarshish for yoryour strength is laid wast. And it shall come to pass in that day that Tyre shall be forgotten seventy years according to yethe days of one king & after the end of seventy years shall Tyre sing as a harlot. Take an Harp, go about it the City thou harlot that hast been forgotten, make sweet melody sing many songs that thou mayst be remembered. And it shall come to pass at the end of senventy years that the Lord will visit Tyre, & shall turn to her hire & shall commit fornication with all the kingdoms of the world upon the face of the earth, & her merchandise & her hire shall nbe holjyiness to the Lord. It shall not be treasured nor laid up up: for her merchandise shall be for them that dwell before the Lord to eat sufficiently & for durable cloathing. These things cannot be applied to the old city Tyre in a literral sence. A whoring City is in sacred prophesy put for the Church of God in a state of Idolatry. God is her husband & by idolatry she forsakes him & goes a whoring after other Gods, And there is no other way of A City cannot commit fornication with the kingdoms of the earth any other & commits fornication with the kingdoms whose Gods she worships & there is no other city besides the Whore of Babylon who hath committed fornication wthwith all the kingdoms of the world21v world upon the face of the earth, or as is exprest in the Apocalyps, who hath made all nations drunk with the wine of her fornication. Her merchandise is not like the merchandise of old Tyre: iIt is the hire of her fornication. iIt is holiness to the Lord. It is for them that dwell before the Lord, that is for the Priests, of the Lord. It is for them to eat sufficiently & wear godd fashionable cloathing, that is for their maintenance. These thing I do not see how all these things can agree to any other merchandising city then yethe Whore of Babylon. She plaid the harlot before she was forgotten. Then She was laid wast & forgotten seventy years that is during the wars of the Ostrogoths Herules & Lomarbards in Italy wchwhich began A.C. 54535 & ended A.C. 604.5 Afterwards she sung as an harlot And after seventy years she returned to her hire fill & sung as an harlot & & committed fornication with all the kingdoms of world upon the Roman world upon the face of the earth, filling the Pantheon with Idols, & hence forward by her great power spreading their worship over all nations [& excommunicating the kings that opposed her untill she had established it. [Her Merchants are her Cardinals Bishops Priests A their ships are Cities & towns over the habitat places of yethe sea over wchwhich they preside. Her hire is her ecclesiastical revenues]
And now the wickedness of the Roman Catholicks being growing greater then before their punishment is proportionaly increased. For an Angel fl (or as some re who Manuscripts have it, an Eagle) flys through the midst of heaven crying saying wthwith a loud voice Wo Wo Wo to the inhabitants of the earth by reason of yethe other voices of the Trumpet of the three Angels wchwhich are yet to sound.
Petrus sedet an 7 in Episcopali sede apud Antiochian, Platina in vita Petri. Duos Episcopas [urbis Romæ] Linum scilicet et Cletum ordinavit, deinde et Clementem cui cathedram tradit proxime ante mortem iba Petrus et Paulus passi anno ultimo Neronis ib. Clemens in epistola ad Iacobum Hierolymitanum episcopum [qui cæsus est septimo Neronis anno] seribit se a Petro ordinatum (in vita Clementis) quod fieri non potuit.
Cœmiterium a Calisto conditum in via Appia ubi Martyries & Papæ aliqui viz Anicetus, Soter, & Zepherinus sepultæ fuerant et alij plures postea viz. Calistus, Pontianus, Anterus, Fabianus, Cornelus Lucius, Stephanus, Xystus, Dionysius, Eutychianus, Caius, Eusebius, Miltiades.
Cal Sepulti in cœmiterio Calepodij in via Aurelia Calistus, Iulius,
Sepulti in cœmiterio prætextati via Tiburtina, Vrbanus.
Sepulti in Basilica a Felice condita in via Aurelia, Felix
Sepulti in via salaria in cœmiterio quod Priscilla mox condidit, Marcellinus. Deinde (Cælestinus, Marcellus, Silvester, Liberius, Siricius,
Sepulti in via Ardeatina in Cœmiterio Balbinæ, Marcus,
Sepulti in via Ardeatina in Cœmiterio a Damaso condito, Damasus
Sepulti in Cœmiterio ad uVrsum eatum Anastasius, Innocentius,
Sepulti in via Tiburtina apud S. Lancentium, Zosimus, Xystus III, Hilarius I, in Basilica a Damaso condita.
Sepulti in via Salaria apud Corpus Satæ Felicitatis Bonifacius I.
Sepulti apud S. Petrum in Vaticano Leo I, Simplicius, Felia III * Gelasius, Anastasius, Symmachus, Hormisda, Iohn &c
Sepulti in Basilica Pauli, Felix III, * Anastasius, Symmachus,
NB All the Popes before Leo I (who sat A.C 441, died A.C. 460) were buried in Cæmeteries in the fields upon yethe high ways two or three miles from Rome or above. But Leo & his successors were buried in the Churches of Peter & Paul said to be built by Constantine yethe gtgreat at yethe request of Pope Silvester & Peters adorned wthwith magnificent gifts by Valentinian III at yethe request of Pope Xystus III.
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Lysimachus king of Thrace having conquered Macedon & reigning also over some towns of Asia had a treasury in PPergamus under yethe charge of Philetærus, who revolting seized in the end of the reign of Lysimachus revolting sezedseized the treasure &
Lysimachus one of the captains of Alexander the great, conquering P reigned first in Thrace & then by conquering Pyrrhus king of Epire & Macedon be became king of all those countries Macedon, & reigned also over some cities in Asia minor He had his a treasury in Pergamus a castle seated on the top of a hill w conical hill in Phrygia on by the river Caicus, & committed the custody of this Castel & treasury to one Philetæusrus who was at first faithfull to him but afterwards being accused by Arsinoe the fwife of Lysimachus revolted & by means of the treasure defen man kept the Castel to himself, Lysimachus falling into troubles & being soon after vanquished & slain by Seleucus then king of Asia Syria & Babylonia. This revolt seems to have been in the beginning of yethe war between Seleucus & Lysimachus. For Philetærus kept the castle 20 years & dying left it to Eumenes his brothers son who kept it 22 years longer, adding to it the country round about so as to be able to best give battel to Antiochus the son of Seleucus neare Sardes & put him to flight. And after him reigned Attalus 43 years & died
Lysimachus one of yethe Captains of Alexander the great reigned first over Therace then passing the Hellespont added suduedsubdued Phrygia Lydia & Caria to his & afterwards, conquering Pyrrhsus succeede reigned also over the kingdom of Macedon. Then by the instigation of his wife Arsinone he slew first his son Agathocles & then those who lamented him. Vpon wchwhich the wife of Agathocles frled wthwith her childenchildren & brothers & some others of their friends & sollicited Seleucus to make war upon Lysimachus. Lysimachus had a treasury in Pergamus a castle on yethe top of a conical hill in Phrygia by the river Caicus & had committed the custody of this treas thereof to one Philettærus who was at first faithfull to him but being now accused by Asinoe now grieving at the death of Agathocles & being accused thereof by Arsinoe, he revolted & sided wthwith Seleucus & by means of yethe treasure kept yethe castle 20 years & dying left it to his brothers son years & his successor Eumenes kept it 22 years more [reigning over the country round about so as to be able to give battel to Antiochus the son of Seleuchus neare Sardes & put him to flight. And after him reigned Attalus 43 yeras] & in the end of his reign gave beat Antiochus yethe son of Seleucus & the Gauls in battel & took from him the greater part of Aræsia, but on this side Taur the mountain Taurus, & his successor Attalus who reigned 434 years, [lost those conquests & afterwards in yethe 31th year of his reign entered into a strict league wthwith yethe Romans] was the first of the Princes inhabiting Asia who refused to pay tribute to yethe Gauls & ingagingingengaging them in battel won a great victory over them & was thereupon saluted king by his army. But afterwards he lost almost all his conquests to Achæus who warred under the king of a captain of king ofof Syria & in the 310th year of his reign P. Sulpicio & Cn. Fulvio Coss. entered into a strict league wthwith the Romans & assisted them in all their two wars wthwith the against Philip kings of Macedon. & Syria And his successor Eumenes II continuing in that league assisted them in their wars against Anitiochsus yethe Magnus, ‡[‡ For Antiochus in the 33d year of his reign passed the Hellespont wthwith a very great army collected out of all Asia Syria Me Media Assyria & part of Persia & took several places in Greece, but the Romans & their allies the next year beat him out of Greece & the year following by another great victory took from him all Asia as far as the mountain Taurus. Which war & victory was thus predicted by Daniel] [& in the seventh year of his reign & 35t of the reign of Antiochus he & yethe Romans beat & Rhodians gained a notable victory over Antiochus & took] from him all Asia as far as the mountain Taurus. Which war & victory was thus prœdicted by Daniel. After theis he [Antiochus the king of the north] shall turn his face unto the Isles & shall take many [places from the allies of the Romans]: but a Prince [the Romans] and for his own behalf shal cause the reproach offered by him to cease: wthoutwithout his own reproach shall he cause it to turn upon him. Then he shall turn his face towards the fort of his own land: but [within two or three years after his being vanquished by the Romans] he shall stumble & fall & not be found. For Antiochus died ☉ reigned but 37 years.
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After this victory Eumenes king of Pergamus went to Rome & being commanded by the senate to explain his merits told them that his father Attalus primus omnium Asiam Graciamque incolentium – – – – comparare — Quo tandem igitur – – – – dicere ausim. And upon this representation the senate gave Eumenes their conquests in Asia except what t Lycia & part of Caria wchwhich was given to the Rhodians. Thus the little horn of the Hee Goat began to wax great but not in his own power.
Antiochus was succeeded by his son Seleucus whom Daniel calls a raiser of T taxes & he by Antiochus Epiphanes in whose reign happened the memorable war between the Romans & Perseus king of Macedon
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And since all these Monarchies were Daniels Beasts were alive in Iohns days & still continue alive & therefore are synchronal to Iohns Beasts & Iohn's Prophesy was given by the same Holy Ghost with Daniels & is very full of Allusions to the prophesies of the old Testament: we may expect to find Daniels Monarchies in Iohn's prophesy so far as they relate to the Christian religion. And therefore we ought to compare the Prophesies of IDaniel & Iohn & agree them together so far as they can be agreed wthwith made to agree wthoutwithout straingstraining. For there is no better way of interpreting scripture then by comparing its par one palace with the parts of it & we reconciling what so ever in all analogous places so f & synchronal parts of prophesy so far all synchronisms & all analogous passages so far where ever they synchronal & all analogous parts of prophesy wchwhich can can be reconciled without violence force. Tis certain that the same things are described again & again in prophesy. And all the descriptions of one & the same thing must be conjoyned that they may interpret one another & supply one anothers defects & joyntly make one complete description wchwhich cannot be misapplyed. And therefore those interpretations are always to be preferred wchwhich reduce the P scr parts of scripture to yethe greatest consent & harmony. I Daniel has described the same Monarchies inagain & again in four several Prophesies & yet the words of those descriptions were shut up & sealed up till the time of yethe end. Iohn's Prophesy is a rRevelation of what was shut up & sealed before & therefore must be compared with Daniel's that both may be understood.
The people of the first & second Monarchy so far as they lye beyond Armenia & the river Tigris are not were never yet converted to ChristianyChristianity. The third Monarchy founded by Alexander the great, & propagated through the Roman Empire, then separatiengd & after separation from the Latines & seated at Constantinople & now under the dominion of the Turks was the principal seat of the Christian religion in the primitive times & is represented in the Apocalyps by the great red Dragon. The fourth Monarchy wchwhich was founded by the Latines, conquerinedg the Greeks, then separatinedg from them & breaking into ten kingdoms & has ever since continuinedg in a divided form, received the Christian religion in the pri from the Greeks in the primitive times, has now flourish reigned under Christian Princes 1400 years & is represented in the Apocalyps by the Beast rising out of the sea with ten horns.
When the Greek & Latine Empires are united the Dragon & Beast are united & the whole is both Dragon & Beast: First of 3 passages discussing "both Dragon & Beast". but when they are divided the Greeke Empire is the Dragon & the Latine the Beast. At first the Dragon signifies the whole Emp Roman Empire: but after when yethe Empire becomes divided the Dragon signifies only yethe Eastern Empire & the Beast rises out of yethe sea to signify the western. [The Dragon reigedreigned over yethe nations of yethe earth & sea & the Beast at first was latent in him but upon yethe division of yethe Empire emerged out of the nations of yethe sea.] Before yethe Division, the Beast was latent in yethe Dragon. At ytthat time the Dragon then reigned over the nations of inhabitants of yethe Earth & Sea & upon & the Beast was latent in him. Vpon the division, the Beast rose out of the inhabitants of the sea & in a distinct & separate form & succeeded the Dragon in his ancient throne western marine throne.
The third monarchy is represented in Daniel by a rough He-Goat. This Goat had first a great horn then four little smaller horns to reprentrepresent the kingdom of the Greeks in the reign of Alexander & his successors. Then rose up a little horn the kingdom of Pergam wchwhich grew greater then any of the former & therefore comprehended the Romans [It grew great toward the South & toward the east & therefore was a northwest horn. And being at first a little horn it was the kingdo growing mighty but not in its own power
This was the kingdom of 24vPergamus wchwhich descended to the Romans by the last will testament of Attalus its king, [& grew mighty in their power. This Goat reigned in his last horn when Iohn wrote & signifies the very same thing wthwith the Dragon in yethe Apocalyps. A Goat is in scripture put for the Devil & sacrificing to Goats for sacrificing to Devils Levit 7.7 & the Dragon is the old serpent called the Devil & Satan Apoc 12 & Satans has his throne is in Pergamus. Apoc 2 & This Dragon cannot be of less extent then the Roman Empire because he deceived the whole world.] so that the Romans may be recconed the legal successor of Attalus in this kingdom. For this horn was at first a little horn in comparison of the four preceding horns & so was the kingdom of Pergamus. It grew great towards the south & towards yethe east & therefore was at first a north-west horn .– It grew mi as was the kingdom of Pergamus. & And It grew mighty but not in its own power & such was the kingdom of Pergamus wchwhich being wthwith inherited by the Romans & grew mighty in their power of the Romans & not in its own. It greatgrew great to the Prince of the Host & therefore was antichrist This Goat reigned in his last horn when Iohn wrote & signifies the very same thing with the Dragon in the Apocalyps — throne
The third monarchy is represented in Daniel first by yethe brazen belly & thighs of Nebuchadnezzars Image was is designed & then described more particularly by in the vision of the Leopard & still more particularly in the vision of yethe He Goat & still more particularly in the vision of the scripture of truth, & so much of it as remained to come after Iohn's days is described still more particularly in the Apocalyps in the vision of the great red Dragon. In the visual of the Leopard the third Mo [In yethe vision of yethe Image its only said in several that a third kingdom shall arise wchwhich shall bear rule over all the earth. The Leopard has four heads & four wings to represent yethe division of yethe Greek Empire this kingdom into four kingdoms at yethe death of Alexander the great The Goat has first a great hou is expressly called their king of Greece that is the kingdom, & has first a greatgreat horn to represent that kingdom during the reign of Alexander, then four smaller horns to represent the four kingdoms into wchwhich ytthat kingdom became divided at the death of Alexander, & lastly a little afterwards a little horn wchwhich waxed exceeding great to represent a new kaingdom arising out of one of the four wchwhich should be greater then any of the former. And of this kingdom many things are said wchwhich were not mentioned in the former prophesies. The scripture of truth further adds that when the first horn shall be bro kingdom of the first king of Greece shall be broken stand up his kingdom shall be broken & divided towards the four winds of heaven & not to his posterity nor according to his dominion wthwith which he ruled but for his kingdom shall be pluckt up even for others besides those. And then follows a particular description of the kings of Egypt & Syria (two of the four kingdoms) down to the reign of Antiochus Epiphanes: & after that a larger & distinctctr description of the last little horn of the Goat or last kingdom of the Greeks then before. And ] For Iohn passing by all the reign of the Greeks before his own wchwhich preceded his own times, describes thiseir kingdom only in the reign of the last horn of the Goat & doth it more fully & particularly then Daniel had done before. Every new description of this Monarchy adds something to the former descriptions & Iohns description is more full & open then Daniels, & all the descriptions [must be compared & reconciled that they may interpret
repre25r representing the kingdom by a great
Many of The ancient heathens & especially the Mendesians in Egypt represented some of their gods in the shape of Goats as Pan, Faunus, Silvanus, Silenus, the Satyrs, & Ægipans, & hence the Mendes hence So Maimonides: E Zabijs quidam fuere qui Dæmones colebant So Selden Qui solennia Sagarum conciliabula aperiunt, ij Dæmonem principem, qui præsidett, hirci figuram præ se ferre tradunt. ② The following section re-ordered using circled numerals 2, 1, 3. And Majmonides: E Zabijs quidam fuerunt qui Dæmones colebant et eos per Existimabant habere formam hircorum. Vnde etiam Dæmones Seirim, hoc est hircos appellabant. Hæc opinio Mosis ævo lon jam longe lateque diffusa fuit, sicut ait Levit 17.7. Et non sacrificabunt ultra sacrificia sua hircis, id est Dæmonibus ita appellatis. They had sacrificed in Egypt to Goats & Moses forbids them doing it any more. ① And Diodorus: that the Egyptians attributed divinity to yethe Goat & initiated their Priests to this God in the first place. Diodor l. 1. Maimon in Mor. Nevoc. l. 3. c. 46. Seld in in Proleg. in l. de Dîjs Syr. 3 ③ So where its said by Goats or Satyrs in Isa. 13.21 & 32.14 by Goats or Satyrs interpreters understand Devils. And hence it is that wil we still paint Devils in the form of Satyrs. So then as Iohn tells us that yethe Dragon is the old Serpent called the Devil & Satan so the He goat in Daniel is a type of yethe same signification, & therefore fitly applyed to signify the same Greek Empire with the Dragon.
The kingdom of Pergamus has all the Characters of the last horn of yethe He Goat. It was at first a little one. It did not cease by the death of Attalus its last king, but by his last will & testament descended to the Romans, As the It was to last lasted till the time of the end Dan 8 & last end of the indignation Dan 8.17, 19 that is till the last end of yethe Iewish captivity. And as this horn grew bigger then any of the fo For the lives of the three first Beasts were prolongued after their dominion was taken away And as the little horn grew bigger then any of yethe former horns so the kingdom of PergamusThe little horn waxed exceeding great toward the south & toward the east & therefore was a northwest horn & such was the kingd.kingdom of Pergamus. in conjunction wthwith the Romans grew mightier then any former kingdoms. And least you should object that its improper to make the kingdom of Pergrmamus grow mighty under the power of the Romans, it's said that the little horn was mighty but not in his own power. This is that power by wchwhich the little horn took away the waxed great to yethe host of heaven & to cast down some of the host & of the stars to the grownd & aft stamped upon them & afterwards waxed great to the Prince of the host [the Messiah the Prince] & took away the daily sacrifice &c or worship & cast down the place of his sanctuary & therefore this horn reigned till the coming of the Moessiah & the casting down of his sanctuctaaary. It lasted And as the ten Goat in the reign of his last horn answers to the Kingdom of Pergamus so doth the Dragon: for & he is the old serpent called the Devil & Satan, & sSatan's throne is in Pergamus Apoc. 2.13.
The kingdom of Pergamus at first was very small. Then by the assistance of yethe Romans took the greatest part of Asia the lesser Asia from Antiochus magnus in the latter end of the reign of that king. Afterwards they assisted the Romans in their war against Perseus king of Macedon & by their conommon victory over Perseus the Romans got footing in Greece & began to be considered as one of Daniels four Beasts. This was in the very same year that Antiochus Epiphanes prophaned the Temple And therefore Antiochus had
When Daniel in the Prophesy of the scripture of truth had described the rei actions of the kings of the Egypt & Syria down to the reign of Antiochus Epiphanes he adds: And arms out of him, or, after him, shall stand up: & they shall pollute the sanctuary of strength & take away the daily sacrifice & place the abomination wchwhich maketh desolate. By wchwhich words it is evident that these arms are the little horn of the He Goat & stood wchwhich For this horn came out of one of the four & cast down the sanctuary & p took away the daily worship & placed the abomination. It is manifest also that this horn became victioorious in the reign of Antiochus Epiphanes or immediately after: For arms standing up denotes victory. And therefore we are to look for such this horn is the kingdom of Pergamus in conjunction wthwith the Romans. For the kingdom of Pergamus came out of the kingdom of the north wchwhich descendded
25v one another, & scipp make one complete prophesy wchwhich cannot otherwise be understood men adjusting reconciling & setting together all the parts, & interpreting them by one another in such manners as tends to make them best agree.
– Led to Antiochus confæderated with the Romans & in the eighth year of Anitiochus, the king of Pergamus & the Romans together after four years wars conquered the kingdom of Macedon wchwhich was the chief of the four f horns of the Goadt, & by that conquest the dominion of Daniels third bBeast began to be taken away & he translated to his fourth Beast, so that we may reccon this to be the period of time in wchwhich the Romans began to be considered in Daniels prophesies of as one of yethe four monarchies.
& therefore both comprehended the whole Roman Empire in a general sence, tho properly the first had related to yethe Greeks & the second to yethe Latines. And so in Iohn – – – both Dragon & Beast Second of 3 passages discussing "both Dragon & Beast".
From their first number they are ever after called the ten horns. They are said to receive power as kings the same hour wthwith the Beast either because to signify either that they received powere within a very short space after his receiving the Dragons throne, or to signify that they when they received power as kings he also received power together wiith them as one of the ten, by remo wchwhich he did by removing from Rome his old emper the sea deserting Rome the seat of the Em & making Ravenna the seat of his kingdom.
The seven heads of the Beast have a double interpretation. They represent seven kings both successive & collateral synchronal. The synchonalsynchronal are called seven mountains where yethe woman sits, & must be interpreted in the same sense wthwith the Leopards four heads & by consequence signify the seven kingdoms wchwhich remain after three of ten are rooted up.
From their first number & the rooting up of three of them they are ever after called either the ten horns or the seven heads & because their heads in this sense are yethe seven hil mountains where the Woman sitteth it is to be conceived that her famous reign over the Beast represented by her sitting there begins not till she has three of the fir three horns are rooted up. by the little horn wchwhich rose after them TShe rooted up those three wchwhich stood in her way & reigned over yethe rest
The ten horns are said to receive – – – – seat of his kingdom. They become of one mind & that is of one religion & by uniting in religion & submitting to h.hisher ecclesiastical jurisdiction agree & give their kingdom to compose ther Beast.
saints among the western nations within the bounds of the Prophesy. For Candlesticks are Churches & two Candlesticks are two Churches, partly within the webounds of both in the Western Empire partly & in Germany. For the all the nations which are the subject of this Prophesy being divided into three parts & the Eastern Empire with its Church being one of the three, the other two parts must also have their Churches & those two Churches are the two Candlesticks. For Candlesticks are Churches & two Candlesticks are two Churches Witnesses called the two Candlesticks & the two Olive trees. For trCandlesticks are Churches Apoc 1. & so are Olive trees Rom And as seven Candlesticks are seven Churches so two Candlesticks are two Churches. Conveive w When When Charles the great king of France conquedconquered Germany he propagated the Roman religion into all his Empire & conquests & was made Emperor of the Romans A.C. 800 & from that time forward the the whole all Gernmmany became a part of the Whore's Beast & the two Witnesses prophesied within thise kingdom of this Beast so that the Beast may make war upon them & t both & overcome them & kill them in the streets of the great city Babylon. The seven Churches Candlesticks are the seven Churches of Asia & by consequence within the Dragons kingdom. They typify the typify the true Church throughout his whole kingdom When the Dragon is the whole Roman Empire the seven Candlesticks signify the Churches of the Whole Empire: bBut when the Empire becomes divided & the Dragon retires into the east the seven candlesticks become the remnant of the womans seed with whom the DrgonDragon makes war & are succeeded in the western Empire nations by the two Candlesticks placed in a new Temple to signify the saints with whom the Beast makes war. For the seven – – – – – as by his own.
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proper kings. This horn was at first a little one & waxed exceeding great & so did not Antiochus. It is described great above all the former horns, & so was not Antiochus. His kingdom on the contrary was weak & tributary to the Romans & he did not enlarge it. The horn was a king of fierce countenance & destroyed wonderfully & prospered in his practises against the holy people, but Antiochus was frighted out of of Egypt by a mere message of the Romans & afterwards routed & baffled by the Iews. The horn was mighty in anothers power, Antiochus acted by his own. In the first year of his reign he granted a license to the prevaricators to teach the customes of the heathens in Iudea, in the sixt year he spoiled the Temple, in the eighth he placed set up the heathen worship in the Temple & in all Iudea & in the eleventh the Temple was cleansed & none of these periods answer to the 2300 days.
The little horn came out of one of the four, that is, out of the side of it & it waxed exceeding great towards the south & towards the east & towards the plea & therefore was a nor rose up in the north west quarter of the kingdom of the Greeks & th such was the kingdom of Pergamus. It was at This kingdom came out of the western parts of the lesser Asia & was at first only a castle , but with some villgages about it, but the governor of the Castle by taking away from Seleucus Callinicus almost all Asia minor on this side the mountain Taurus & beating also the Gauls who to whom he had been tributary, he was saluted king by his army, & so became a h & by these successes his kingdom govenmentgovernment became a p became a little horn of the Goat growing out of the western side of the king of t Goats northern horn. Then entring into strict friendship wthwith yethe Romans they joyntly routed Antiochus Magnus & subdued the kingdom of Macedon & Attalus at length united,. For For Atatalus the last king of Pergamus by his last will & testament left gaiveing gave his kingdom to yethe Romans , & &. They Romans did not conquer & destroy the kingdom of Pergamus but succeeded in the throne of the kingdom by a legal right. & And henceforward the kingdom of Pergamus being under the administration of the Romans was mighty but not by its own power, & by conquering the kings of Egypt & Syria & Iudea this horn waxed exceeding great toward the south & toward the east & toward the pleasant land. & became the biggest of all the Goats horns of the Goat.
In the prophesy of the scripture of truth wchwhich is a commentary upon the Vision of the Ram & He Goat, Daniel describes how the first kingdom of Greecke Monarchy was erected by Alexander the great & brake into four kingdoms to yethe four winds of heaven wchwhich kingdoms are the four horns of the Goat, & how the kings of the north & south wchwhich are two of the four made wars upon one another till the reign the eighth year of Antiochus Epiphanes in wchwhich year in the eighth year of his reign invaded Egypt & being checkt by the ships of Chihm returned & at wchwhich time he in which year Antiochus being checkt by the Romans Antiochus being checkt by the Romans returninedg out of Egypt & set up the heathen religion of the h in the Temple & in all the cities of Iudea, k & the kingdom Romans & kingdom of Pergamus joyntly conquered the kingdom of Macedon wchwhich was the mother kingdom of the Greeks.. And there Daniel puts an end to theis description of the affairs of the kingdoms of the north & south & passes from thence to describe the joyntly affairs of the Romans & kingdom of Pergamus saying: And after him arms out of him, shall stand up, that is, after the reign of Antiochus or after so much of his reign as had been described, a new dominion victorious dominion should arms which came out of hism kingdom a branch of hi his kingdom shall stand upo over the Greeks. shall stand up over the Greeks. For since these arms take away the arms are every where in this Prophesy tak put for the military power of a kingdom, & stand & stand up w since these arms take stand came out of one came out of yethe four horns & take away27r away the daily sacrifice, they must be the sa & set up the abomination of desolation they must be the little last horn of the Goat & the little horn of the Goat doth the takes up th also takes away the daily sacrifice & sacrifice & has an host or multitude given to it in the transgression or transgression wchwhich is called the transgression of desolation & wchwhich is the same thing with the a abomination of desolation, the arms wchwhich stand up & the little horn must be one & yethe same dominion.
And this explainstth the saying of Daniel, ytthat in the last time or end of their kingdom [the kingdom of the four horns] when the transgressors are come to the full a king of fierce countenance shall stand up. In the last time that is in the end of their kingdom time in & after the the eiththeighth year of Antiochus Epiphanes where in which Daniel puts an end to yethe history of the kings of yethe north & south wchwhich are two of the four kings, & where the Romans conquered the kin ‡‡In the end of their kingdom, that is, in the time of their falling wchwhich began with the fall of the kingdom of Macedon in the eighth year of Antiochus Epiphanes in wchwhich year Daniel therefore puts an end to the history of the kings of the north & south wchwhich are two of the four. When when the transgressors are come to yethe full that is the transgressors againtagainst the holy covenant who in yethe first year of Antiochus combined to set up a place of exercise in Ierusalem to teach the heathen customes to the Iews & in the 8teight year of his reign being grown more growing were grown numerous & sacrificed to yethe heathen Gods & t assisted Antiochus in tsetting up the worship of yethe heathens in Iudea. A king of fierce countenance shall stand up, the that is, that is, a the kingdom of Pergamus in the power of the Romans fourth Empire represented by yethe 4th Beast fir wchwhich was fierce & terrible shall begin to thenceforward stand up over the Greeks, b by conquering first their kingdom of Macedon the mother kingdom of that nation, & shall stand up more & more by conquering the kingdoms inheriting the kingdom of Pergamus & conquering the kingdoms of Asia Syria Egypt Iudea & Egypt, that is, the kingdom of Pergamus by the power of the Romans shall stand up over the nations of the Greeks represented by the Goat. In the eighth year of Antiochus he shall stand up wthwith the Romans to conquer the kingdom of Macedon wchwhich was the mother kingdom of yethe Greeks, & was being soon after united to the Romans, he shall by further conquests stand up gradually over the kingdoms of Syria Iudea & Egypt, & grow mighty towards the south & towards the east & towards the pleasant land., the last of wchwhich victories After the warrs was over Cleopatra Queen of Egypt in the days of Augustus. And all these victories are by Daniel comprehended in these few words: And Arms aft out of him, shall stand up. And arms out of him, shall stand up: aA branch of his kingdom shall stand up. Arms wchwhich came out of his kingdom shall stand up over the Greeks. For arms are every where in this prophesy put for the fighting power of a kingdom & stand up when they conquer. And since these arms are a branch of one of the four horns & take away the dayly sacrifice – – –
NB The hebrew word מן, from when it relates to time, signifies from after, as מעת from the time Dan. XII.11. & X.27. מן הירם from the day Dan. X.12 &. מםלד from the king Dan מן מצא from the going forth Dan IX.25. ממלד from the king Dan XI.8 that is, from after yethe king. And so here ממנו from him Dan may signifys from after him. You may also translate it from out from him, & Arms out of him shall stand up. & take him for the king or kingdom not for the person of Antiochus but for the king or kingdom of the north represented by the northern horn of the Goat, Arms out of him shall stand up, that is out of the king or kingdom of the north & the arms wchwhich came out of him for yethe little horns wchwhich cameing out of the western side of the northern horn. And Arms out of him, shall stand up, that is arms wchwhich came out of his kingdom shall stand up. and you may translate it Arms after him shall stand up.
In yethe first the Goat reigned in his four horns, in the second his little horn waxed exceeding great sideways towards the south & toward the east & twoard the pleasant lands, in the third his horn waxed great even & upwards to even to the host of heaven & cast down by lasting cast down some of the host & of the stars to yethe grownd, the Gods people fallingby the sword & by flame by captivity & by spoile many days, in the third this horn was magnified himself above every o even to the Prince of the host being becoming the king wchwhich exalts & magnifies himself above every God, & by him the daily sacrifice sacrifice worship [of public prayer & yethe Eucharist] worship [of public prayers & yethe Eucharist] was taken away & the place of his sanctuary was cast [the church [or places of meeting to worship him] was cast down & & an host was given him [or great multitude of transgressors] was given him against the tra daily worship in tr the transgression [or worshipping Mahuzzimgs] & it cast down the truth to yethe grown & it practiced & prospered & destroyed wonderfully the mighty & the holy people. And in the fourth it continued the transgression of desolation was established & continued to the end of 2300 prophet years prophetic days.
And its observable ----
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Yet the little horn grew great about the time that Antiochus reigned or not long after. in the reign of Antiochus or soon after. For [Daniel tells that in yethe latte end of the reign kingdom of the four horns when the transgressors are come to yethe full a king of fierce countenance should stand up. The endte reign end of the kingdom of yethe four horns is the time of their falling, recconed from the 8th year of Antiochus Epiphanes in the t wchwhich when the Romans conquered the kingdom of Macedon wchwhich was one of the four, [untill to the conquest Victoria taking of Alexandria & death of Cleopatra & conquest of Egypt 138 years after end of the reign of Cleopatra the last Queen of Egypt when they conquered Egypt.]] And As the two horns of the rRam continued standing up together upon his head till the Goat smote him & brake both his horns, so & yet the Medes were conquered by the Persians long before: & boh both Medes & Persians had but one Monarch so in this Prophesy we are to conceive ytthat the Goat four horns of the Goat, continue standing to notwithstanding any conquests that they may make upon one another, continue standing together upon the head of the Goat untill they begin to fall by a forreign power, & t that is untill the 8th year of Antiochus EpiphansEpiphanes when the Romans conquered yethe kingdom of Macedon wchwhich was one of the four. All this was the time of their reign & the end of their kingdom is the time of their falling. when Antiochus Epiphanes wchwhich commenced wthwith the 8th year of Antiochus Epiph fall of the kingdom of Macedon in the 8th year of Antiochus Epiphanes And Daniel tells us that in the end of their kingdom when the transgressors are come to yethe full a king of firerce countenance shall stand up. By transgressors he means such as forsake the holy covenant to follow the worship the Gods of the heathens For the transgression he calls the transgression of desolation Dan. VIII wchwhich is all one as to call it the abomination of desolation. These transgressors set up a place of excerc in the first year of Antiochus set up a place of worship exercise in Ierusalem for teaching the heathen customes & in his eighth year were come to the full being then grown so numerous as to encourag Antiochus him Antiochus to take away the daily worship sacrifice & place the abomination. & so & The king of firs fierce countenance therefore stood up in the times between the beginning of the 8th year of Antiochus when in which yethe four h kingdom of yethe fall four horns began to fall & the last year of the end of conquest of Egypt wchwhich completed when its fall by Augustus when its fall was completed. including
Now Daniel tells us
1 And in his pro They that fall by the sword & by the flame & by captivity are the starrs wchwhich the Goat last horn of the Goat go cast down to yethe grownd & stamped upon & the flatterer
– tagainst the God of Gods, & that the battle last horn of yethe Hee-Goat magnified himself even to the Prince of the Host or God of heaven.
– in the Iewish. And this All wchwhich Daniel has thus described in his P Vision of the last horn of the Hee-Goat: Yea he magnified himself to the even to the Prince of the host [the God of heaven] & by him the daily worship was taken away & the place of his sanctuary [the Churches of his true worshippers] was cast down. And an host [or great multitude of transgressors] was given him against the daily worship in transgression of desolation [of desolation] [called afterwards the transgression of desolation] & it cast down the truth to the grownd & it prasctised & prospered. This transgression he afterwards calls the transgression wchwhich maketh desolate. [& what he means by that expression he explains a little after by saying that the little horn shall king of fierce countenance shall destroy wonderfully & shall prosper & practise & destroy the mighty & the holy people. When the heathen Roman Empire began to persecute the Christians & their teachers began to fall by the sword & by spoil flame by spoil & by captivity then theis his horn of the Goat rose waxed great unto the host of heaven & began to cast down some of the stars to the grownd & th And when the Monkish Roman Empire began to mgagnify himself arbove Every God & to set up the worship of dead men then theis horn began to magnifiyed himself to yethe Prince of yethe Host & to placed the transgression of desolation.
– And its further observable that Daniel describes a threefold the end of the abomination & of all these things by three steps or periods events: the first step is the fall of the little last horn of the fourth beast in the end of a time times & half a time, the second first step is step is the fall of the last horn of the Goat in the end of yethe indeignation when God shall havedhave accomplished to scatter the power of the holy people & the third is at the resurrection of Daniel for this horn lasts till the indignation be accomplished Dan. VIII. 19 & XI.36. And the third period step is at the resurrection of Daniel in the & by consequence at the day of judgment. But of that day & hour knoweth no man. When Daniel was told the two first periods of these periods wthwith the number timestime to it & the second wh the time to it, he asked what was on when should be the last of them. And the Angel [wthwith yethe time in WnWhen Daniel was told the time in yethe wnwhen the first of these period events should happen arise come to pass & the second event without the time, he asked what or when should be yethe second event last of these things that is the second Event. And the Angel – – – – answered that yethe words were closed up & sealed till the time of the end. And from the time that the daily sworship should be taken away to set up & the abomination set up wthere should be [to the last of them] there should be 1290 days. This is the time of to the second period event & the time to the third is 1335 days. But yet the words are closed up & sealed till the event shall discover the epoches of these three periods For Prophesy was not designed to enable vainglorious men to foretell things but to convince men by yethe event that there is providence & a revealed religion & what is that religion.
When Daniel had named the second event
As Daniels three first Beasts were alive after their dDominions were taken away so Iohns Beast was alive before he or during the before he rose aout of the sea & received the Dragons throne but he was not crowned before he rose out of the sea & received the Dragons throne & then was cronedcrowned only upon his horns, & the Dragon was not crowned upon his horns before he rose out of the Sea because yethe horns they the nations did not receive power as kings till they were separated from him.
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Daniel had in this prophesy mentioned the Romans twice before & therefore by these arms may well be conceived The Dragon has crowns upon his heads & gives the Beast his throne & therefore he is a kingdom. He is that old serpent called the Devil & Satan hath his throne who hath his throne in Pergamus Apoc. II & Pergamus is the imperial city of the He Goat.
SrSir
Since I had yoryour letter I had some thoughts of coming by Windsor to Stoak but I held Ib but ab & talking with you about what relates to the R. S.Royal Society but now hawving no no prospect of such a journey I beg leave to inform you can only return my thanks to you by Letter for your advice to care of my Neice & your interceding with the Prince in favour of the R. S.Royal Society & actquaint you that it being the long vactionvacation in wchwhich the R.Royal Society do not meet & several of their principal members are in the country I know not how to lay the l matter of yoryour letter before them at prresent at present, & therefore beg the favour that you would be pleased to let it rest till A November they begin to meet again
Out of him that is out of the people of his kingdom But
These arms are the king of fierce countance & both are the little horn of the Goat. Arms out of him shall stand up, that is, the little horn growing growing out of the substance or people of the northern horn or kingdom of the north shall wax exceeding great by conques towards the the south & towards the east & toward the pleasant land by conquest. These arms grew out of the people of the king of the north by conquest till they became a little horn & shall shall grow this horn shall still grow out thise peoples & of th&at king by conqueristng them & thereby their neighbours become exceeding great become great & by carrying on his conquests become & thereby become wax great & by carrying on his conquests further become exceeding great.
And they shall pollute the sanctuary of strength & take away the daily sacrifice & place the abomination wchwhich maketh desolate, that is tThe kingdom of Pergamus acting by the under power of yethe Romans or the Romans reigning over the kingdom of Pergamus wchwhich nations of the Greeks shall make war upon the Iews burnt their Temple destroyed their city set up the heathen Gods in all their land, & dispersed the peo
A Not long After the kingdom of Pergamus by conquering the power of the Romans had extended its dominion over Syria Iudea & Egypt & they made a new war upon the Iews, burnt their temple destroyed their city, set up the heathen Gods in all their land & dispersed yethe people into all nations. And this is thus described by Daniel. And they shall – – – desolate. For thus Christ himself understands this prophesy – – –– – – Matt. XXIV.15. Antiochus Epiphanes such abomination Antiochus attempted to set up but wthoutwithout success – – – – – at this day.
But before this abom.abomination — —
Herod reigned was declared king by the Romans in the end of yethe 4th year of yethe 184 Olympiad & reigned 17 years. And & three years after Ierusalem was taken by Herod & Sosia in An Iuly an 3 Olymp. 185 in the sabbatical year in the consulship of M. Agrippa & Canidius Gallus, 27 years after it had been taken by Pompey in the 3d month of yethe first year of the 186t Olympiad, upon the day of the fast
Herod died two years & two months before the vulgar on the 7th day of yethe 8th Iewish month (according to the Iewish calendar) when he had reigned 34 years & a month from after yethe taking of the Temple by himself & Sosia & 37 years from his bein & three of four months after he was made king by the Roman senate, there being an Eclips of the moon pa few days before the preceding passover wchwhich precedinedg his death. And by these characters he died two years & two months before the vulgar Æra, & Christ might be born in the summer preceding.
The Dragon hasd crowns upon heads & gave the Beast his Throne & therefore he is a kingdom, [H& reigned at Rome before the Beast rose out of the sea]. He is that old serpent called the Devil & Satan whose ha throne was in Pergamus & Apoc 2. ) & Pergamus is the imperial city of the He-Goat.
When the Beast arises out of the Sea & the Dragon gives his throne & power & great authority
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But but yethe Dra ho Goat in yethe reign that horn has a more especial relation to yethe Greeks & the fourth Beast to yethe Latines, And so in Iohn & when the Greeks & Latins separate the Goat relates only to yethe Greeks & the fourth Beast only to yethe Latines. And so in Iohn. The Dragon at his first appearance in heaven signifies the whole Roman Empire but chiefly wthwith respect to yethe Greeks, & the Beast is latent in him: but when the Empire becomes divided, the Dragon is restrained to signify only eyethe Gr.Greek Emp.Empire of the Greeks & the Beast rises as it were out of the Sea inhabitants of yethe Sea in a distinct & separate form to signify the Latines, & the Dragon gives him his western throne & power & great authority.
& from thenceforward reigns only in the East.
The Dragon had crowns upon his head, & gave his throne & power to the Beast & the Beast had crowns upon his horns & his head & horns are called kings & therefore signifies a kingdom. He is called theat old serpent tcalled the Devil & Satan who deceiveth the whole world & therefore is a very large kingdom of very large extent. He is that old serpent Satan who dwelt in Pergamus & had his throne in that City & (Apoc. 2.13) & we shewed above that the kingdom of RPerganusPergamus is the Hee-Goat in the reign of his last his last He-Goat in the reign of his last horn. As the Goat cast down the stars of heaven to the ground wthwith his thronehorns so the Dragon cast them down with his horn tails There This Dragon therefore at his first appearance in heaven signifies the whole Roman Empire but chiefly with respect to the Greeks, & the Beast is latent in him – – – great authority, & thenceforward
that is Sardes Babylon & Memphis the three imperial fenced cities of the conquered kingdoms of Lydia Babylonia & Egypt
reigns only in the east. For the retained only his eastern power to himself. For the Dragon did not cease at yethe rise of – – – – western, or Greek & Latine Empires.
The Dragon has crowns upon his heads & the Beast upon his horns & the heads & horns are called kings & the Dragon gave his throne & power & great authority to the Beast & therefore these Beast & by all these characters the Dragon & Beast are kingdoms. The Dragon is called that old Serpent called the Devil & Satan who deceiveth the whole world, & all the world wondered after the Beast & worshipped him & therefore they are very larkge kingdoms, reigning at The fr prevailing at least over of the Christian world. The Dragon is that Satan who dwelt had his throne in Pergamus & had his throne in that city dwelt there (Apoc. 2.13) & we shewed above that the kingdom of Pergamus is the He-Goat in the reign of his last horn of the He-Goat & this horn waxing exceeding great comprehended the whole Greek Empire & in a general sense the whole Roman Empire untill that Empire became divided.. As the Goat wthwith this horn of the Goat cast down the stars of heaven to the grownd & stamped upon them so the Dragons tail drew the stars of heaven with his tail & stamped upon them cast them to yethe Earth. These actions are of the same signification: for the horn of the Goat & tail of the Dragon are their fighting members & signify their military powers or armies commanded by their kings. By the agreement of their actions you may know that they are one & the same kingdom. The Dragon therefore at his first appearance in heaven when he stands before the Woman to devour her child signifies the whole Roman empire but chiefly with respect to yethe Greeks & the Beast is latent in him. But when the Empire be For the Dragon & Beast have common heads & common horns:. butAnd when the Roman Empire becomes divided, the Dragon retires from the western nations to signify only the Greek Empire, & the Beast rises out of the inhabitants of the isles of the sea in a distinct form & & separate form to signify the Latine Empire & the Dragon gives him his throne throne the Beast him his al there his western throne his throne & power & great authority, over the Latines in the West ern Empire, & retires from thence & into the Eastern Empire. & For the Dragon did not cease at the rise & from thenceforward from thence forward reigns only in the over the Greeks. For the Dragon did not cease at the rise of – – – – – western or Greek & Latine Empires
The Dragon has crowns upon his heads & not upon his horns to signify th & the Beast has crowns upon his horns & not upon his heads to signify that the Dragon reigns in the heads & not in the horns & that the Beast reigns in the horns & not in the heads. While the Dragon reigns in the th heads the Beast is he comprehends the nations or Isles of the Sea of the Sea out of wchwhich the Beast afterwards arose & therefore the Beast has the Dragons heads, of the Dragon but without crowns same heads of with the Dragon & the Dragon has the same horns of wthwith the Beast. But because these western nations ho while they are comprehended in the body of the Dragon have no distinct distinct & separate reign of their own the heads of the Beast & horns of the Dragon are without crowns.. distinct & separate from that of the Dragon The bBeast is not crowned till he rises out of the Sea & receives the Dragons throne & therefore is then crowned only upon his horns & the Conceive therefore that the Dragon reigns in thhis heads over the whole Roman Empire untill by the division of the Empire the Beast rises out of the Sea & receives the Dragons throne, that the seventh head of the Dragon commences with that division & that the Beast is the eighth & of the seven, & soon after his rise breakes into ten kingdoms by a further division of the Empire & from thence forward reigns in his in these ten kingdoms. wchwhich are his horns. For we shewed above that the first six heads of the Beast fell before he ascended out of the abyss or Sea. The Dragon therefore is was the whole Roman Empire till the Beast rose out of yethe sea & the Beast rose out of the sea not earlier than the division of the Emp by the division of the Empire into the Greek & Latine Empires a little before the end of the fourth Century & brake in ten kingdoms A.C. 408 409 & 410, & wchwhich And these things h And that these Emp divisions of the Empire into the Greek & Latin Empires & of the Latin Empire into ten kingdoms were those wchwhich happened a little before the end of the 4th Century & a little after the beginning of the fift. For there were no other divisions of yethe Empire to wchwhich these things can be applied.
31rIn the reign of the Emperor Iulian, Athanasius & some about 14 or 16 other bishops most of them of of Egypt & returning from banishment, composed the A Council of Alexandria above mentioned, in wchwhich for recovering their affairs avoiding the imputation of Sabellianism they relinquished the language of one hypostasis & allowed the language of three, hypostases & took three hypostases f & one usia for three substances in number & one in species & nature. And the Latines soon after invented the new were substistentia wchwhich might answer to the g word hypostasis & so used the language of una usia & t una sub one substance & three subsitstences in the same sence wthwith the one usia & three hypostases of the homoarians Greeks And wher whereas the bam baptism of hereticks was allowed in the churches of the Latines the said Council of Alexandria for f bringing over theose Greeks in common with tChurches of Asia more easily humouring the Latines & bringing men over more easily to their party allowed their baptism of the Arians meaning the bapt.baptism of yethe Church Catholick. . But then Emperor IulianIovian In the reig sending to apprehend Ath But the Emperor Iulian upon the murder of George BpBishop of Alexandria commanding that Athanasius should be put to death, he fled, & his party remained quiet for a time
In the Ie reign of Iovian the Emperor Iovian Athanasius presented
When Iovian came to the throne he favoured Athanasius as Gregory Nazianzen thus relates. Quin etiam [Iovianus] fidei nostræ Also Iovian, saith he, desired that the truth of our faith, wchwhich had been rent by many & disturbed & torn in six hundred parts, should be delivered to him. — And here especially Athanasius gave a specimen of his purity & firm & constant faith in Christ. For when all others who professed our doctrine were diveided into three parts, & many erred about the son, & many more had an err unsound faith about the holy ghost, (where a lighter impiety had a repute of piety) & but for a but few were sound in both points: he first of any man & alone or with a very few doubted not to publish the truth openly & in plain words, confessing in writing that there was one divintity & essence of three persons: & that the grace wchwhich had been formerly granted to the many fathers (sacrifice) concerning the son, he afterwards obteined by divine inspiration concerning the divinity of concerning the holy ghost; And he offered to the Emperor a gbly royal & magnificent namely a written confession of his faith against an new opinion nowhere written in scripture unwritten observation; that so he might one Emperor might one doctrine & one profession of faith might or present overcome & oppose antiquate & succeed another. By the authority of this profession, as it seems to me, the western churches & what ever is vital in the eastern being moved induced, do party cultivate piety in their mind (if we may beleive their words) but do not proceed speak out, & partly do a little kindle it as a small fire, that is, so far as to satisfy the time & the hotter more fervent & pious part of the orthodox people, & partly do preach the truth with all liberty of speech. This was written by Gregory in an Oration upon the death of Athanasius A.C. 373, & imports that in the reign o Greek empire during the reign of Valens they were silent about the Deity of the holy Ghost, in the Western Empire they prea Egypt only muttered whispered it, but in the west under Valentinian they preached it with all freedom of speech.
For Iovian after a short reign of seven months was succeeded by Valentinian & Valens A.C. 364, & in the beginning of their reign the bishop of Rome for gaining the universal bishopric, separated from the communion of the Church Catholick pretending it was an heretical Church. For he had no other way to recover his claim to it by but gain this b dominion them supremacy then by damning the Councils of Biters Millain & Aquileia which had damned his pretences to it supremacy this universal dominion. By the permission of Valentinian therefore he made a defection in the west ‡ & in the space of 8 or 10 years drew of almost all the west after him, while the Greek Emperor Valens opposed the like defection in the East. [And after the death of Valens wchwhich happened A.C. 378 the eastern Empire coming into the hands of the western Emperor Gratian he made the bishop of Rome universal bishop & began to deliver the] For the bishops who fell away were diligent to make proselytes, while the & for that end met in several small councils in Italy France & Spain. And at length when they were grown the major part, the bishop of Rome
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When the evil of the hereticks began first to g prevail beco flourish be in vigour, as it as the blasphemy of yethe Arians doth is now especially wchwhich God remove, the 318 selev fathers discussing the matter at Nice, erected this wall against the arms of the Devil & with this antidote repelled the deadly poison ,with this antidote that the father & son should be beleived of one Godhead one vertue & one form. And we ought to belivebelieve that the holy Ghost is of the same hypostasis. And he that beleives otherwise we have decreed alien from our communion. And a little after they add: And But we beleive that it will shortly come to pass that they who think otherwise will be removed from those of our communion as to their by depriving them of the name of bishops: that their people being freed from their error, may freely breath. For the error of the people cannot any wise be corrected while they people are under erring bishops. By these tho words you may see that the designe of the Bishop of Rome in making this revolt was to make warr upon the churches wchwhich opposed him, mak & to show turn out all their bishops wchwhich opposed him & get their bishopricks for those of his own party that by their assistance means he might thereby make himself universal bishop: & theisis he hoped to compas in a short time, namely so soon as they there should get arise an Emperor of their his party in the east.
– And this counsel sent a letter to a Council convened at the same time in Illyricā in wchwhich the letter they thus describe their faith
The By this Let
The bishops of Illyricum receiving this letter by Elpidius, after a long disputation agreed to yethe Roman faith & wrote a letter to the Churches of Asia Phrygia Carophrygia & Palatiana, blaming them for separating the holy Ghost from yethe father & the son, & anathematizing those who do not beleive in the consubstantial Trinity, & recommending teaching that the holy Trinity wchwhich is consubstantial to God the father wthwith the Son & holy Ghost is so with halow hallowed glorified & manifested aAnd saying that they had written these things to the glory of the father & son & holy ghost. And the western Emperors Valentinian & Gratian at yethe same time sent an epistle to the same churches batckt the letter of yethe Council with an edict directed to the same Churches. Cum in Illyrico say they . . . . . . . præcepit.
Sozomen tells us that in the reign of Valentinian & Valens the question was moved thewhethertwhether the holy Ghost was constubstantial to the father & Son, & that many disputations were had made wthwith great contention about it no less then had been made before about the Word of God. And when this ttThat the consubstantiality of yethe holy Ghost was defended in Syria by Apollinaris Lardicenus, in Egypt by Athanasius, in& in Cappadocia & Pontus by Basil & Gregory. And when the question was agitated & the contention increased, the bishop of Rome wrote to the eastern churches (he means to those of the homousian in these homousian) faith) that they should confess with the western churches the consubstantial Trinity equal in honour & glory. And that t saith Sozomen the controversy being thus determined by the judgment of the bishop of Rome Roman Church, they all acquiesced & that question had an end, ( that is, all the homousians agreed amongst themselves ).
This was in the year 373 for when the Council of Rome under D wrote to the Council of Illyricum, they wrote also a cinirculatory letter to the Churches of the the eas dire ad Epis directed to the catholick bishops in the east, & those bishops convening at Antioch established agreed to the Roman faith. Thus the homousians who had hitherto differed in their opinions about the son holy Ghost, ar were reconciled & united by submitting to the authority & doctrine of the Church of Rome. But the number of the eastern homousians in the eastern empire werase at this time but small except the Moncks, the Emperor Valens opposing the progress of this D opinion of the Deity of the holy Ghost till the end of his reign, & ejecting or banishing the bishops as polytheists who preached it openly Apud Basil Epist 69. for the Council of Antioch in their Epistle wchwhich they sent back to the bishops of Italy & Gallia, represents that it was not two or three Churches but which had fallen into this grivuous tempest but the evil of the heresy was nourished depopulates almost from the border of Illyricum to Thebais, & pray the western bishops that they would not neglect one half of the world swallowed up with42r with errors, nor suffer the faith to be extinguished amongst them where to whom it was first preached. They represent also that besides the open war of yethe hereticks, they were consumed with intestine sedition, their churches being reduced to extream weakness by the dissentions of those who seemed to be orthodox. I suppose they meane that some of those who allowed the consubstantiality of the father & son some allowed also the consubstantiality of the holy Ghost, & others (afterwards called Macedonians) denyed it & some still used the language of one hypostasis, others used that of three. And Basil in another Epistle written at the same time or soon after to the Churches Italy & Gallia, writes thus. Epist 70 We are seized with a persecution, most honour brethren. the most grievous of persecutions. For the Pastors are driven away that the flocks may be scattered; & wchwhich is the most griewous, neither those who are afflicted dto bear their sufferings with the hope of martyrdome, neither do the people look upon the sufferers as martyrs because the persecutors are covered wthwith the name of Christians. — Our festivals are changed into mourning. The houses of prayer are shut, the altars are void of spiritual worship — We may now say that at this time there is neither prince, nor prophet, nor president, nor oblation nor incense, nor place where a sacrifiece may be offered before yethe Lord & mercy obteined. — The pillars of truth are in banishment. — — Do ye lament for our sakes: for the only begotten is blasphemed & there is none to contradict. The holy Ghost is dishonoured & there is none to he that should reprehend is persecuted & driven away. The error of many Gods has obteined They have a great God & a little one — Baptisms are performed by the hereticks. They conduct travellors, visit the sick, confort the sad, help the opprest, give all sorts of assistance, administer the the Lords supper. And by their dispensing & performing all things is an obligation upon the people whereby they are united to them in concord, so that in a short time th altho some liberty should be restored yet there will be no future hope left of reducing them again to the knowledge of the truth who have been bound joyned to the hereticks by the bond of lasting fallacy. And in another letter Epist 182 sent to yethe Western bishops written in yethe 13th year of Valens, that is A. C. 3776, he thus Basil writes thus, It is now the 13th year since the beginning of this heretical war, in wchwhich we suffer the churches are afflicted with suffer more afflictions then can be remembred since the first preaching of yethe gospel — And the summ of the evil is this, that the people leaving the houses of prayer assemble in yethe deserts. A miserable spectacle to see tweomen & children & old men & men otherwise infirm enduring the trouble of great rains & snow & winds & winter frosts & the Summer Sun in the open air. And these things they suffer; least they should be compelled to receive the evil ferment of Arius. And in another Epistle Epist 73 he saith, They traduce us as if we taught something new & in innovated concerning the holy ghost. Ask them therefore what is yethe innovation. For what we teach that wchwhich we have received, namely that the holy Ghost is to be numbred not wthwith the creatures but with joyned to the father & Son & not numbred with the creatures. For we believe in the father & son & holy ghost & are baptized in the name of the father & of the son & of the holy ghost. And in another epistle Epist 80 he saith: We are accused for preaching three Gods, & with this accusation they fill the ears of many & cease not till they make this calumny credible. But the truth fights for us both in general against all men & in particular against those who attack us privately whilst we shew that every man who saith that there are three Gods is an anathema to us & adjudged to be no Christian. So Gregory Nazianzen 42v Orat 20 also tells us that Basil forbore to call the holy Ghost God in en least he should be banished his city Cæsarea & that to the objection that they worshipped three Gods he answers that they have but one God because but one Godhead & to this one those things are refer wchwhich come from it are referred tho three be believed. Orat. 37 But perhaps, saith he, they will say: Is there not one Gohdhedad among the heathens, as they teach who philosophise more perfectly among them? And amongst in meankind is there not one humanity, the common genuss & universal genus? And yet there are many heathen Gods & not only one, as also there are many men. To which ojbjection Gregory replies that the Gods & men are many because they differ in their qualities & affections & powers. And by these things you may understand what was the state of the Greek Church during the reign of Valens.
Valens was slain 9 Aug. A. C. 378 & then Gratian commanded by an Edict that the bishops whom Valens had banished should be restored to their seats & that the Churches . . . . . . . . . made a very great commotion wchwhich is thus mentioned by Gregory Nazianzen Iamb. 23.
Nam talis orbis motio
Nunquam, reor, fuit,
Quam sanctus est cum spiritus
Dictus Deus palam.
Obo idque me liquit favor
Chari msiihi gregis.
For the people looking upon the
For as the Church in the days of Tertullian looked upon the consubstantial Trinity of the Montanists as a polytheistical, so now they tho those of the Greek ChuchChurch haveing the same opinion of consubstantial & coequal Trinity of the SSaint-worshippers, Roman Church, were ready to stone them who began now to preach it openly as Gregory Nazianzen in speaking of his preaching it this year at Constantinople thus describes. Gr. Naz. Carm. de vita sua
Exarsit in me tota primum civitas,
Multos perinde ac si Deos inducerem.
Mirum nec est hoc, instituti sic erant,
Ignota prorsus ut quibus fides pia esset
Esset, modoque trina quonam est unitas
Atque rursum trinitas —
Imbres tacebo saxeos epulas meas &c
Near the beginning of yethe year 379 ........ sine dilatatione contendat. And by vertue of this edict the Illyricum became amongst other countries became subject to the Pope. For in the collections of Holstenius there is an account of a Council of Rome convended under Boniface II, in wchwhich waere produced letters of Damasus, Syricius, Innocent I, Boniface I, & Cælestine bishops of Rome to Ascholius Anicius Anycius, & Rufus bishops of Thessalonica the metropolis of Illyricum in wchwhich they commend to them the hearing of causes in Illyricum granted by the Lord & the holy Canons to the Apostolic Sea thoughoutthroughout theat province of Illyricum. And Pope Leo I in his 55t Epistle written to Anastasius bishop of Thessalonica th & extant in the collections of Holstenius bishop of Thessalonica to be the b vicar of the Roman sea from ancient times, & in in his 22th Epistle that the bishops of Rome Thessalonica were first made Vicars of the Roman Sea over Illyricum by Pope Syricius the successor of Damascus. By vertue of the same edict Epist. c. 3. Pope Innocent I wrote to Victricius bishop of Rouen in France in this manner. Siquæ autem cæusæ vel contentiones ....... post judicium Episcopale referaontur.
Within seven years aAfter the grant of Gratian the Bishop of Rome by vertue of his new authority took upon him also to give laws to the Churches by decretal epistles, were a de & lets deriving this authority from the general decrees made by Pope Liberius in the beginning of his defection. For Himerius bishop43r bishop of Tarraco . . . . . . nemo audeat ordinare. But I do not find that the Based on the flow of text and positioning on the page, the above text seems to have been added after beginning the following paragraph with a cancelled "The". The Churches of Afric submitted a to to the Roman jurisdiction.
The bishops of Rome endeavoured also several times to exalt his authority over the Churches of the Greek Empire, but it succeeded not before the reign of Phocas. Vpon the death of Meletius bishop of Antioch A. C. 381 the Council of Constantinople called the second general council . . . . . . . . . . brethren & fellow ministers. After seven years more vizt A. C. 389 a cCouncil of western bishops met at Capua & Flavian bishop of Antioch was summoned to appear . . . . . . . . as he should appoint.
✝ joyned in communion wthwith the Athanasius & the other excommunicated bishops of the & revived the old controversy about & wrote letters to the western bishops to draw them over to his communion, offering to receive them by imposition of hands without depriving them of their bishopricks & in eight or ten years d three years gained the bigger half of the city of Rome, so that Damasus in contending with Vrsicinus for thaet bishopric of that city prevailed obteined it by force & in six or seven years more the party of the bishop of the Bishop of Rome prevailed prevailed in all the west. For the Bishops who fell away to the bishop of Rome were diligent & to make proselytes & for that end met frequently in smal councils in Italy Gallia & Spain & in the year 373 when they were Pope Damasus called a Council of 93 bishops at Rome against Auxentius bishop of Millain who had hitherto opposed him, & this Council sent their faith in a letter to the bishops of Illyricum a Council wchwhich convened the same year in Illyricum. This council . . . . . . . ubique prædicari præcepit
Yet the Greek Emperor Valens opposed the preaching of this faith so to eject the bishops who preached the Deity & worship of the Holy Ghost as idolaters. For Basil for b was silent in this matter for fear of being thrown out of his bishopric And when some of the Moncks who were all of traduced Basil for his silence in this matter, Athanasius approved of the conduct of Basil & repre chect the Moncks for their imprudent zeal. I do not therefore find that the Deity & worship of the H. G.Holy Ghost was preached publickly in the Greek empire during the reign of this Emperor: but after his death the preaching of it openly made a very great commotion, as Gregory Nazianzen thus represents in his Iambia . . . . . . . . made the great commotion mentioned by Gregory Nazianzen. For . . . . . . . . . Carm. de vita sua.
At the same time that the Deity of the consubstantial Trinity began to be preached openly in the Eastern Empire: the Bishop of Rome obteined from the Emperor Gratian a grant of appeals from the Churches of Italy Gallia &c other
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Aft When Athanasius was condemned &
When yethe condemnation of Athanasius was approved by the Council of Tyre was appr ratified & subscribed by the councils of Millain Aquileia Alrles & Biters & the bishops of the whole Empire: for keeping up his credit wthwith the Moncks he
When yethe Emperor Constantius had conquered Magnentius & was calling called the A Council of Millain to ratify the sentence suppress the pretended usurped authority of the Pope & western counsils over the Councils of the Greeks & particularly to establish the sentence judgment authority of the Council of Tyre [against Athanasius] Athanasius wrote his second second Apology [ against the Arians ] & therein to blast the yethe event of that Council he represented that will which his accusers at Tyre caried about the hand of Arsenius as cut off wthwith that from his dead body, this to shew that he was dead his friends confused them by produceding Arsenius alive before the Council & & The But But is it likely that the Council would have condemned Athanasius from killing Arsenius if Arsenius had been produced alive before them. Is tThe truth of the story was this, Athanasius being accused of killing Arsenius, wrote to yethe Emperor Constantine the great that Arsenius was found alive in Thebais. But his accusers persisted in the accusation & & his & Arsenius not appearing, the Emperor directed the Council of Tyre to hear yethe cause. There Athanasius produced at tletter as written by Arsenius to shew that he was alive. The letter is extant in yethe second Apology of Athanasius against the Arians & has yethe air of a spuriuous letter. Five years after the meeting of the Coucnil of Tyre when all thing when things were still fresh in memory Athanasius & almost an hundred bishops of Egypt met in a council at Alexandria & wrote a very large letter to all the bishops of the church catholick in deefense of Athanasius & say indeed that Arsenius was alive but discover that they had no other arg proof of his being alive then the letter wchwhich he wrote to Athanasius As Their words are: But Arsenius is alive & in wchwhich he desired to be joyned wthwith them in communion. Their words are: But Arsenius is alilive & was wishes to be joyned with us in communion, & expects no other testimony of his that he is alive but he himself confesses that he in his own Letter wchwhich he has written to our fellow bishop Athanasius, confesses that he is alive. And a little after By divine providence — has produced Arsenius alive before the eyes of all here [meaning by his letter ] & produced in yethe Council] & manifestly reprehended that conspiracy & sycophancy. For hise is not averse from us as his murderers nor hates us as in injusrious to him. For he hath suffered not no harm at all: but he desires to be in communion with us & wishes to be of our number, as his letters testifyies. Here you see they confess that he had not been in communion amongst them since he was said to be killed, but only desidred to be joyned wthwith them in communion, & desired this by a letter only & that they had that allude they had no other evidence of his being alive then that letter. And two years after (viztvidelicet A.C. 342) Iu Pope Iulius in yethe name of yethesa the Council of Rome wrote another large circulatory letter in defense of Athathnaissius & represented that th Athanasius & the bishops of Egypt & the west A. C at Serdica A. C. 347 wrote a third. And all of them say all they can for Athanasius & that Arsenius was alive but they do not say that any of them had seen him alive nor do they name any witnesses twho had seen him, nor that he had mention they story of his hand in a bag or& of his appearing alive at Tyre, as they would certainly have done had it been true. But the For they say all they can for Athanasius & instead of the story of the hand in a bag the Council of Serdica say that the accusers of Athanasius desired that the body of Arsenius l might be laid before the Council of Tyre to shew that he was dead. It is certain therefore that the story of the dead mans hand & of Arsenius appering alive at Tyre was not known to Athanasius & his friends till after the times of the Council of Serdica. Th It is first mentioned in the Council of second Apology of Athanasius against the Arians written about 201 or 22 years after the Council of Tyre & thence th it came into the ecclesiastical histories. [And now now if you think it imprdiobable that a Bishop should be guilty of murder I think it more improbable that a Council of bishops should condemn a bishop for killing a bishop who at the time of the sentence stood alive in yethe Council before and the bishops & ytthat an innocent bishop should defend himself by pirous frauds, be guilty of killing an older bishop: I think it think it as improbable that Arsenius Athanasius shou & all his friends should know that Arsenius was alive till the times of the Council of Serdica & yet never be able to shew him alive before to any body. that a bishop o & much more improbable that a Council of many bishops should condemn an innocent bishop for killing another bishop who stood alive before them Council at yethe time of the condemnation, [& that Constantine the great should banish an innocent bishop – upon such a scandalous sentence.] & mthat a bishop can be innocent who defended himself from pious frauds]
A year or two after the writing of this apology, Constantine the
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In After After the subscription of the western BpsBishops to the condemnation of Athanasius, he was expelled Alexandria A. C. 356. This was his second expulsion, & presently after it & present the subsumption of Liberius & Hosius A. C. 357 & the subsumption of Athanasius wrote his second Apology. And therein, to blast the credit of the Council of Tyre & keep up his credit wthwith the M the Monks aga party he represented that his accusers at Tyre . . . .
After the western bishops had subscribed to the condemnation of the Council of condemnation of Athanasius he was expelled Alexandria A. C. 356. This was his second expulsion, & presently after it he wrote his second Apology. And therein to blast the discredit of the Council of Tyre & keep he represented that his accusers at Tyre carried about the hand of Arsenius to shew that he was dead, but his friends confuted them at Tyre by producing Arsenius alive before the Council. But is it likely that the Council would have condemned Athanasius for killing Arsenius if Arsenius had been produced alive before them Council at the time of trial? Or that Constantine the great would have banished him upon such a sentence if he had known that Arsenius was alive ? Certainly Arsenius was not produced alive. Where Athanasius was first accused of killing Arsenius, he wrote to the Emperor Constantine the great that Arsenius was found alive in the upper parts of Egypt. But &c.
About the same time that Athanasius wrote this Apology he wrote his Epistles to the bishops of Egypt & Lyibya in wchwhich he relates the story of the death of Arius & presently after he sent the same story to t in an Epistle to the Moncks & at the request of Serapion he wrote an the same account of yethe death of Arius to him, & tells Serapion that he had the story from Macarius a Presbyter who was at Constantinople when Arius died there.. And cautioned him as he had done the Moncks before not to g make give a copy of his narrative nor to transcribe it for himself but presently to send it back to him. And in his epistle to yethe Moncks he cautioned them after the same manner that they should not to copy it but when they had read it to send it back to him for, saith he, it is not safe that our babling & unlearned letters should come to posterity. This story therefore was broached by Athanasius about 22 years after the death of Arius, For for Macarius from whom Athanasius pretends that he had it, was dead
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The people of the first & second Monarchies beyond Armenia & the river Tigris were never yet converted to Christianity. This the The Christian religion has been seated in the nations of the third & fourth Monarchies & there we are to look f – – – This was the principal seat of the Christian religion in the primitive times & is represented by a & is represented in Daniel first by the brazen belly & thighs of Nebuchadnezzars Image & then more particularly by the Leopard & still more particularly by the Hee Goat & still more particularly in Iohn by the Great red Dragon. The fourth Monarchy being founded by the Latines, conquered the Greeks, then separated from them & breaking into ten kingdoms has ever since continued in a divided form. This received the Christian religion from the Greeks in the primitive times & is represented in Daniel first by the iron leggs of & toes of Nebuchadnezzars Image ,& then by the dreadfull Beast more particularly by the 4th Beast wchwhich with ten was dreadful & had ten horns & still more particularly in Iohn by the tenhorned blasphemous Beast wchwhich rises out of the seas wthwith ten horns. And as is Daniels the third & fourth Beasts are sometimes united & sometimes divided, so it is in IohnThe Dragon Leopard Goat & Dragon signify properly the nations over wchwhich the Greeks reigned on this side Babylonia Media & Persia; And but when yethe Greek & Latin Empires are united the Goat in the reign of l & Dragon comprehend the whole but chiefly wthwith respect to yethe Greeks. For t but in the reign of yethe last horn of yethe Goat when the Greeks & Latines were became united the Gr horn becoames the whole is signified by them all & the fourth Beast signifies properly the nations of the Latine Empire, but when yethe Greeks & Latines were united in one Empire the whole is represented by them all. For in DanilDaniel the last horn of the Goat became greater then greater then any of the former horns, & therefore represented the whole Roman Empire of consisting of both Greeks & Latines but cheifly wthwith respect to the Greeks, & the fourth Beast is said to be was dreadfull & terrible & strong exceedingly & said to devouredd the whole earth & therefore comprehends also the whole Romā anEmpire but chiefly wthwith respect to yethe Latines. When the Greek & Latine Empires are united, the whole is the Goat & the whole is also the fourth Beast, but in different respects, & when they are divided And in like manner so in Iohn when yethe Greek & Latine Empires are united the Dragon & Beast are united & the whole is both Dragon & Beast Third of 3 passages discussing "both Dragon & Beast". but when they are divided the Greek Empire is the Dragon & the Latin is the Beast. At first the Dragon signifies the whole Roman Empire & the Beast is latent in him, but when – – – These dashes refer to a section of the line above. Latine. – – – – – & succeeds yethe Dragon in the his throne in the sea, & the Dragon reigns o retires & reigns over the nations of yethe earth. By the earth & inhabitants of the earth & Seas I understand the nations whome the ancient Iews called the earth & Isles of the Sea., meaning a m meaning by the earth the nations to which they travelled by land as Egypt Syria & Asia & by the Isles of the Sea the nations to whom they went by sea & particularly the Europeans. According to this distinction the Empires of the Earth & Sea are the Empires of the Greeks & Latines. For tho the Empire of the Greeks conteined some part of the Isles yet it may be named the Empire of yethe earth from the principal part of its inhabitants
In this Prophesy the scene of the visions is the Temple & the – – – – – kingdoms in one & yethe same throne. Many of the ancient heathens & espeiccially the Mendesians in Egypt represented their Gods in the shap of Goats, as Pan, Fauns Silvanus Silenus, the Satyrs & Ægipans. So selden: Qui solennia Sagarum Conciliabula aperiunt, ij Dæmonem principem qui præsidet hirei figuram præ se ferre tradunt. And Diodorus tells us; that yethe Egyptians attributed divinity to yethe Goat & initiated their Priests to this God in the first place. And Maimonides: E Zabijs quidam fuerunt quai Dæmones colebant & eos existimabant habere formam hir corum. Vnde etiam Dæmones Seirim, hoc est, hircos apappellabant. Hæc opinio Mosis ævo jam longe lateque diffusa fuit, sicut ait Levit. 17.7, Et non sacrificabunt ultra sacrificia sua hircis, id est Dæmonibus ita appellatis. They had sacrificed in Ægypt to Goats & Moses forbids them doing it any more. So by Goats or Satyrs in Isa 13.21 & 34.14 interpreters understand Devils. And hence it is that we still paint Devils in the form of Satyrs. So then as the Dragon is the old Serpent called the Devil & Satan, so the He Goat in Daniel is a type of the same signification & therefore fitly applied to signify the same Empire with the Dragon. This Empire was to place the abomination & theref.therefore is represented by the same types of wthwith yethe Devil.
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In the armies of the Roman Empire both before & after the Empire became Christian – – – – – – deceives the whole world you matky know also by that Character that he reigns in Europe & is the western Empire.
Charles yethe great king of France a little before the year 8 having conquered Germany was crowned Emperor of the Romans by the Pope A.C. 800 & from that time time Germany may be recconed a & propagated the Roman Catholic regligion into all his Empire & from that time we may reccon Germany a part of the body of the WholesWhole Beast.
Every kingdom has its Church – – – – – – to be built with two Candlesticks in it to represent the saints within st among the western nations bioth within the western nations Empire & in Germany. For all the nations which are the subject of this Prophesy being divided into three parts – – – – – – with whom the Beast makes war. For the seven – – – – – as by his own.
When this woman fled into the wildernes she fled there to her place of hon where she was fed & nourished by the Merchants of the Earth & fared deliciously with the kings of the earth. This Her place in the wildernes was a place of honour. jo Theres she set upon the back of the Beast & reign over him. & in the seven hilled & upon There she reigns in in the seven hillsed of the great city. B There she becomes Babylon the great the mother of fornications & abominations of the earth. For she is the great city Babylon wchwhich reigneth the ten kings ca kings of the earth. And all this is as much as to call her the Church of Rome.
Every kingdom has its established religion Church Church or body of Priests professing & ministers of the established religion. If the & the Churches of the Dragon & ten horned Beast or easter Greek & Latine Empires are the two horned Beast & Whore of Babylon. For the Whore of Babylon sits upon the Beast & comitmits fornication with his horns the kings of the earth represented by his horns. She is the Church of Rome & the Church of Rome is the Church of the Latin Empire. And the two horned Beast rises out of the earth or nations of the eastern Empire beyond Europe, & hath two horns like – – – – – – – by consequence the Greek Church or Church of the Greek Empire.
Alternate reading of above paragraph. Every kingdom has its Church religion & every religion has its Church or body of Priests & ministers, & the Churches of the Dragon & ten horned Beast are the two horned Beast & woman in the Wilderness. When she fled into yethe Wilderness she fled from the Dragon & therefore ceased to be his Church. She was afterwards found in the wilderness sitting upon the tenhorned Beast & therefore that is reigning over him & therefore & became his na Church. She is the great City which reigns over the kings of the earth represented by the ten horns represented by the or horns of the Beast, the grea She is Babylon the great, the western Babylon the great City sitting seated upō seven hills & she is & by consequence the Church of Rome & this Church is the Church of the Empire of the Latins western & kingdoms & nations into wchwhich the western naton Empire is now divided. And the two horned Beast rose out of the earth or nations of – – – Empire.
Trajan was a Sp a Spaniard the first Emperor who was not Ian ItilianItalian he was born at Italica in Spain & the other four were of his family.
Severus was an African of Leptis in Tripoli yethe province of Tripoli; & the Caracalla Heliogabalus & Alexander were of his family. Amostngst them reigned Macrinus a Moor of another southern family. He was a Moor of Cæsarea Stifensis. To him I add the three Gordians who were Africa & Philip as Emperors of the same kind & neglect Maximinus as a Tyrant contemporary to the Gordians. Philip was an Arabian & the Gordians were Africans.
T – & ended with victory of Constantine the Great over Licinius whereby the Empire was again reduced to a monarchical form. In this Dynastiy [sometimes four or five Emperors reigned together in several parts of the Empire but some of them were only Cæsars . There were] the Emp eastern provinces part of the Empire was under Dioclesian, Max & Licinius the western under Herculius, Constantius & Constantine the great & these Emperors had for the most part 2 or t3 Cæsars under them. This DnastyDynasty the Romans –
The sixt Dynasty began with the victory of Constantine the great over Licinius whereby the Empire was again reduced to a monarchical form. It & This Dynasty continued in the family of Constantine till the death of Iovian Iulian the Apostate., After Iulian after whom reigned Iovian seven months & then the Empire became divided again by degrees into the Greek & Latin Empires between Valentinian & Valens. [In the fift Dynasty [In the time o reign of the fift Dynasty was the great persecution wchwhich under lasted ten years in the eastern par] wchwhich was the seventh Dynasty.
In the four first Dynasties the Roman Emperors represented by four hormensmen wthwith their armies under four standards had various wars all wchwhich are represented in the beginning of the second part repetition of the Prophesy at the opening of the Temple in heaven by 34r by voices thundrings l lightnings voices thundrings an earthquake & great hail. T In the fift dynasty The chief character of the fift Dynasty was Dioclesians persecution & this is represented at yethe opening of yethe fift seal by yethe souls of yethe martyrs under the altar & in the repetition of the prophesy by the pains of a woman in child-birth & by the dDragons dra tail drawing the third part of the stars of heaven (or stars of the Greek Empire under Dioclesian, Galerius & Licinius) & casting them to yethe earth. [In this Dynasty the Empire was divided inbetween the eastern & western Emperors & therefore the saints in the eastern part of the Empire where the the third the saints under servants of God and with respect to this division the servants people of God under the eastern Emperors are called the third part of the stars.] The chief character of the f sixt Dynasty was the dethroning of heathenism & this is represented at the opening of the sixt seal by the a description of the end of the heathen world, & in the repetition of the Prophesy, by the casting of the Dragō that old serp.serpent out of heaven & exalting the Manchild up to the throne. The Dragon He reigned in heaven till the end of the fift dynasty & then came down & began a new reign or Dynasty amongst the inhabitants of the earth & sea wchwhich reign is the sixt Dynasty, & lasted till the Beast rose out of the sea & received the Dragons throne. . In the time of this reign or wchwhich was the sixt the Empire became divided between yethe sons of Constantine the great but the into the Greek & eastern & Western empires but after a few years the Western Empire was slain by the sword of the eastern & ceased untill the reign of Valentinian & Valens & in respect of this time it is said That yethe Beast was had a moral wound in one of his sheads wchwhich was healed before r he rose out of the sea, & that yethe Beast was & is not & shall ascend out of the abyss & go into perdition & that five kings are fallen & one is & the other is not yet come, & that the Beast had a mortal wound o in one of his heads on wchwhich & the wound was healed before he rose out of yethe sea. His wound was therefore made & healed in the time of his sixt reign & reign of his sixt head. It was healed by the new division of the Empire between Valentinian & Valens. At that time the Beast revived & being alive he ascended afterwards out of the sea or abyss or sea at the next division of the Empire wchwhich was between & Theodosius & Gratian & at the last division wchwhich was between the sons of Theodosius he received the Dragon's ThoneThrone & power & was became the eighth & of the seven. At his rise o From the time of his ascending out of the abyss he was to continue a short space & this is his seventh reign or Dyniasty [& begins wthwith the opening of the seventh seal,] & after he was risen ascended the Dragon gave him his throne & power & great authority & this act beginns a new reign wchwhich is the latter part of yethe seventh & is therefore called the eighth & of the seven. The seventh reign begins wthwith the opening of the s As the first six reigns begin with the opening of the first six seales so yethe seventh begins wthwith the opening of the seventh seale & the eighth with the sounding of yethe Trumpets. & then the Western Empire breaks into ten kingdoms wchwhich are the r And thus by the successive opening of the seven seales the Roman Empire is divided into seven successive Dynasties wchwhich are the heads of the Dragon & Beast
In the time of the sixt reign or head when the Beast had been & was not & was to ascend out & out of the abys the ten kings had not received power as kings theirno kingdom but were to receive power as kings as it were at one & the same honur wthwith the Beast, that is wthwith the Beast wchwhich was called the eighth & of the seven. This Beast received the Dragons throne at yethe death of Theod.Theodosius th 13 Ian A. C. 395 & within 12 or 15 years after the os viztvidelicet A. C. 408 & 409 the western Empire (as has been explained above) became divided at once into ten kingdoms, rep wchwhich were o wchwhich were these. oOne of the Britains, three of the Franks Burgundians & Alans in Gallia, three of the Vandals Sueves & Alans in Spain, one of the Visigoths first in Italy & soon after in Gallia & Spain, one of the Hunns in Pannonia & one of Latine Romans at Ravenna , as has been at large explained above. reigning over Italy & Afric As the Leopard wchwhich rose out of the sea wthwith four heads & four wings represents the Greek Empire wchwhich was first monarchical & then brak into four great kingdom so the Beast which rose out of yethe abyss sea wthwith ten horns represents the Western Empire first in a monarchialmonarchical form & soon after divided into ten kingdoms. And th as the four heads & wings of the Leopard & four horns of the He-goat represent the kingdoms into wchwhich the Greek Empire was divided whether / more or fewer then four & the number four respecting only the first division so the ten horns represent the kingdoms into wchwhich the Latin Empire is from time to time divided be they more or fewer then ten, the number ten respreecting only the first division, & the kingdoms being ever after called either the ten horns from their first number, or the seven hills from the number wchwhich remained after three of the first horns had been rooted up by three of the little horn wchwhich ca in Daniel visions came up after the ten. And since the Woman sits upon the seven hills, it implies that she did not begin her reig sit upon the Beast begin her famous reign over the Beast till the three horns were rooted up.
Imported by
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Iohn Anderson
Sep 27
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Iames Pitcairn
Sep 28
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– – – – – – to signify the Latin & succeeds the Dragon in his throne in the sea.
For the nations of the Roman Empiere are distinguished into towo parts by the names of earth & sea: as where the first plague – – – – – – & is the western Empire.
Many of yethe ancient heathens &c.
The seven headed Be
Iohns Beas The seven headed Beast by the number of his horns & other characters is manifested to be the same wthwith Daniels fourth Beast. Both had ten horns Daniels had an eleventh horn wchwhich as we shewed above signifies yethe Church of Rome & so answers to yethe Woman on yethe back riding upon Iohn's beast. Iohns Beast is like a Leopard – – – – understood that city.
The Dragon has crowns upon his heads & the Beast has crowns upon his horns
As Daniels three first Beasts were continued alive after thiseir dominion was taken away so Iohns Beast was alive before he rose out of yethe sea. For
While the Dragon reigns in the heads he comprehends yethe nations of t
– that the Dragon reigned in the head only in the heads & the Beast only in the horns & that that yethe Dragon reigned in the heads over the whole Roman Empire comphrehending the inhabitants of yethe sea in h untill the Beast with his horns rarose out of that part of his the Empire called the sea or Isles of yethe sea & received from the Dragon the throne & of that part of the Dragons kingdom & then brake into the ten kingdoms represented by the horns. Empire. As the th Daniels three first Beasts remaind alive after their dominions were taken away, so Iohn's was alive before he rose out of yethe sea but & being till then that time a part of the Dragons kingdom untill he rose out of the sea he has the same heads with the Dragon & the h Dragon has his horns & the Dragon partakes but wthoutwithout crowns because he reigned not apart apart before he rose out of the sea & received the Dragon throne , And for the & the And while the Dragon & Beast were united in one kingdom as they had common heads so they had common horns the Dragon comprehending in his body politique the nations out of wchwhich yethe ten K.Kings arose, but the Dragons horns were wthoutwithout crowns because the ten kings received no kingdom while he reigned over the whole, [but wh upon the rising of the Beast out of yethe sea they received the power as kings at the same time with the Beast] When yethe Beast rose out of the sea & received the Dragons throne they receive received their kingdom with power as kings at the same time with him but afterwards when the Beast arose they received power as kings at the same time with the Beast. Conceive therefore that the Dragon reigned in his heads over the whole rRoman Empire till untill that divis the Empire became divided into the Greek & Latin Empires w wchwhich was a little before yethe end of yethe fourth century, & & that the Dragon was thenceforward the Greek Empire & the Beast the Latine, Conceive also that the Latine Empire brake into ten kingdoms in the beginning of the fift century, & viztvidelicet A.C. 408, 409, 410 & that these kingdoms are the ten horns. For there are no other divisions of the Roman Empire wchwhich can answer to these things. viztvidelicet yethe kingdoms of Ravenna, the Britains the Franks, Alans B Burgundians, & Alans in Gaule Alans in Spain, the Vandals, Sueves & Alans in Spain, the, Visigoths, yethe Brittains, & the Huns, & the reigning Italians at Ravenna.
Sect II. Of the Woman & two horned Beast.
In this prophesy the scene of the visions is the Temple & – – – – – – & therefore she is the Church. At first she is the true sincere Church of Christ diffused through the whole DRoman Empire represented by the Dragon, but upon the division of the Empire the Church also becomes divided & the woman flyes from the Dragon into the wilderness Western Empire called the a Wilderness that is for its spiritual barreness & delsolation & leaves behind her in the Eastern Empire a remnant of her seed wchwhich keep the commandsments of God & have the testimony of Iesus & the Woma Dragon goes from the Woman to make war upon that remnant. Apoc. XII. & the Woman flee & the woman flyes in the Wilderness to her place where of honour Every Christian kin where s upon the back where she rides upon the ten horned Beast, that is reigns over him & is fed & nourished by the merchants of the earth a time times & half a time & fairs deliciously wthwith the ten kings o called the kings of the earth & commits spiritual fornication with them & becomes drunken wthwith the blood of the martyrs of Iesus. And by these circumstances is manifested to Every Christian kingdom hath its national Church, & the & W be the nati it is manifest that she is the of national when she flies into the wilderness to her place she becomes the national Church of the Beast
Every k Christian kimngdom has its national established Church, & therefore when the Empire became divided into the Greek & Latin Empires represented by the Dra & the woman fled into the wildernes on of yethe western Empire & became the national church of the Latine Empire, there arose a two horned Beast out of the earth & has to be to represent the national34r national Church of the Greek Empire. For this Beast is called the fals Prophet & had two horns like the Lamb that is like the seven hofrns of yethe Lamb wchwhich represent the seven Churches of Asia, & therefore it is an Ecclesiastical body or Church. It spake as the Dragon & therefore was of the Dragons religion. & And it rose out of the earth or nations of the Eastern Empire in Asia & Afric B with t beyond Europe. We may conceive therefore that whe upon the division of the Empire when the ten horned Beast rose out of the sea to succeed yethe Dragon in the west, the two horned Beast rose out of the Earth to succeed the woman in the east.
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dum admirationum opera cernuntur elevari sine laqueis corpora & dispensis pede fæminis vestes non defluere in faciem uri sine ignibus spiritus, confiteri sine interrogantis incremento fidei. Gregory Nazianzen in his first Oration against yethe Emperor Iulian then reigning, has these wo writes thus. Martyres non extimuisti quibus præclari honores Vide etiam Greg. Naz. Carm. Iamb 18. et festa constituta; a quibus Dæmones propelluntur & morbi curantur, quorum sunt apparitiones & prædictiones; quorum vel sola corpora idem possunt quod animæ sanctæ, sive manibus contrectentur sive honorentur: quorum vel solæ sanguinis guttæ vel ex atque exigua passionis signa [i. e. signa Crucis] idem possunt quod corpora, Hæc non colis sed contemnis & aspernaris The short passage following this has been deleted and replaced, successively, with a short passage written as a separate paragraph below this one; then a second, longer passage after that, which eventually becomes the main text, and which incorporates the original shorter addition. The undeleted remainder of this paragraph is then inserted back into the longer of the two additions. Ruffin, Sozomen &c Ruffin &c 1 Sozomon & Ruffin tells us that the Emperor Iulian applying himself to yethe Apollo Daphnæus heare in yethe suburbs of Antioch & pressing the Oracle by many sacrifices for an answer yethe Oracle at length told him that that the bones of yethe martyr Babylas hindred him from speaking & twenty Chrisostom twe in his 2d Oration Orat 2 de. S. Ba Vide by la iSt Hom. 47 in S. Iulian et Hom. 66. had on S.Saint Babylas made at Antioch on S.Saint Babylas 20 years after Aviztvidelicet A. C. 382; (A. C. 382.) saith, Nullas est nostri saith of the miracles done in the east by the saints & their reliques: 2 saith: Nulla est nostri hujus orbis seu regio seu gens seu urbs ubi nova atque inopinata miracula hæc non decantentur: quæ quidem si figmenta fuissent prorsus in tantam hominum admirationem non vensissent. And a little after: Abunde Orationi nostræ fidem faciunt quæ quotidiana a martyribus miracula eduntur, magna affatim ad illa hominū multitudine affluente. Nulla est nostri hujus orbis seu regio seu gens seu urbs ubi nova &c – – – affluente. And in ⨳ his 66 Homily – – – ⨳ his 66t Homily describing how yethe Devils were tormented & cast out by yethe bones of yethe Martyrs he adds Obe eamque causam multi plerunque Reges peregre profecti sunt ut hoc spectaculoa fruerentur. Siquidem sanctorum Martyrum templa futuri judicij vestigia & signa exhibent, dum nimirum dæmones flagris cæduntur, hominesque torquentur & liberantur Vide quæ sanctorum vita functorum vis sit?. And Ierome in his Epitaph Ep. 27 ad Eustochium. of on Paula : Th thus makes this mentions of these mu thus mentions the same things. Paula vidit Samariam: ibi siti sunt Elisæus & Abdias prophetæ & Ioannes Baptista ubi multis intremuit conster nata miraculis, nam cernebat varijs dæmones rugire cruciatibus & ante sepulchra sanctorum ululare homines more luporum, vocibus latrare canum, fremere Leonum, sibilare serpentum, mugire taurorum, alios rotare caput, & post tergum terram vertice tangere, suspensisque pede fæminis vestes non defluere in faciem. This was about yethe year 384. i in faciem. This was about yethe year 384. Eunapius a bigotted heathen but yet a fit witness of what was done in his own times relating how the soldiers b threw down the Gods of Egypt & brought the Monks took yethe Temples of Egypt from yethe Heath delivered the Heathen temples of Egypt into yethe hands of yethe Monks (wchwhich was done in yethe year 389) rails thus both at yethe Monks & at yethe Martyrs whom they worshipped succeeded in yethe room of the old Gods of Egypt. Illi ipsi [milites] monachos Canobi quoque collocarunt ut pro Dijs qui animo cernuntur, servos et quidem flagitiosos divinis honoribus percolerent hominum mentibus ad cultum ceremoniasque obligatis. IcIi namque condita et salita eorum capita qui ob scelerirum multitudinem a Iudicibus extremo supplicio fuerant affecti pro divis ostentabant; ijs genua sub mittebat eos in Deorum numerum receptabant ad illorum sepulchra pulvere36r pulvere sordibusque conspurcati. μαρτυρ mMartyres igitur vocabantur et Diaconi quidam et Legati arbitrique precum apud Deos, cùm fuerint servitia infida & flagris pessime subacta quæ citatrices scelerum ac nequitiæ vestigia corporibus circumferrent: Ejusmodi tamen Deos fert tellus. In yethe year 388 Palladius went into Egypt Hist Laus. c. 67. to visit the Monasteries & telling how he visited the sepulchre of Apollonius & other Martyrs of Thebais who had suffered under Maximinus, ad. saith IijsIis omnibus Christiani fecerunt ædem unam ubi nunc multiæ virtutes peraguntur. Tanta autem fuit viri gratia ut de ijs quæ esset præcatus statim exaudiretur, eum sic honorante Servatore. Quem etiam nos in Martyrio precati, vidimus, cum ijs qui cum ipso fuerunt martyrio affecti: et Deum adorantes eorum corpora salutavimus. By these passages it should seem that yethe invocation of Saints was now established in Egypt. And therefore the miracles were of this sort were of as as early there as in other places. For Athananassius who died in yethe year 371 or 372 in his book De Incarnatione Domini et salutari ejus adventu, saith ascribes the like miracles to yethe signe of the cross, saying Signo Crucis omnia Magica compescuntur. And — Vemiat qui istorum dictorum experimentum capere velit & in ipsis præstigijs dæmonum & imposturis vaticiniorum & in miraculis magiæ utatur signo crucis ab ipsis deriso numenque Christi invocet, et videbit quomodo ejus rei metu Dæmones fugiant, vaticinia conquiescant, magiæ et veneficia jaceant. And to yethe same purpose there are several passages in the life of Antony writ by Ier Athanasius & now extant in his works in Gr. & Latine, [& also in the lives of Paul & Hilarion writ by Ierome.] And Chriysostom in his Oration on the eEgyptian martyrs se seems to make Egypt the ringleader in these matters Edit. Frontonis Ducæi Tom. 1. saying: Benedictus Deus quandoquidem ex Ægypto prodeunt Martyres ex Ægypto illa cum Deo pugnante ac insanissima: et unde impia ora unde linguæ blasphemæ ex Ægypto mMartyres habentur non in Ægypto tantum sed nec in finitima vicinaque reginone sed ubique terrarūum. Et quemadmodum in annonæ summa ubertate cum viderunt urbi um incolæ majorem quam usus habitatorum postuet esse proventum ad peregrinas etiam urbes transmittunt: cum et suam comitatem ac liberalitatem ostendant tum ut præter horum abundantiam cum falilcilitate res quibus indigent rursis ab illis sibi comparent; sic et Ægyptij, quod attinet atd religionis athletas fecerunt: Cum apud se multam eorum Dei benignitate copiam cernerent nequaquam ingens Dei munus sua civitate concluserunt sed in omnes terræ partes bonorum thesauros effuderunt: cum ut suam in fratres amorem ostenderent tum ut communem omnium dominum honore afficerent ac civitati suæ gloriam apud omnes compararent totiusque terrarum orbis esse Metropolin declararent. — Santorum enim illorum corpora quovis adamantino et inexpugnabili muro tutius nobis urbem communiunt acet tanquam excelsi quidam scopuli undique prominentes non horum qui sub sensus cadunt & oculis cernuntur hostium impetus propulsant tantum sed etiam invisibilium dæmonum insidias omnesque diaboli fraudes36v fraudes subvertunt ac dissipant. — Neque verò tantum adversus hominum insidias, aut adversus fallacias Dæmonum utilis nobis est hæc possessio, sed si nobis communis Dominus ob peccatorum multitudinem irascatur, his objectis corporibus continuò poterimus eum propitium reddere civitati. This Oration was written at Antioch while Alexandria p was yet the Metropolis of the east, that is before yethe year 381. And while since Alexandria was then eminent above all other cities (even above Antioch it self) for dispersing reli the mir the reliques of yethe wo the miracle-working-reliques of yethe ther Martyrs we may so as on this account to acquire glory with all men & manifest her self to be yethe Metropolis of yethe world, we may reccon that these miracles & the consequent invocation of saints had their rise in Egypt & Syria & were thence propagated wover all yethe world Empire for they came later into Asia minor & still later into Europe. Monkery began in Egypt & Syria & under the Archbishopricks of Alexandria & Antioch & the Monks were they that prin laboured most in propagating these superstitions. S.Saint Paul tells us that the Spirit speaketh expresly that in yethe latter times When S.Saint Paul tells us that yethe coming of the man of Sin is after the working of Satan with all power of& Signes & lying wonders & wthwith all deceivableness of unrighteousnes & a strong delusion: I know not what this can be applied unto besides this looks very like a description of these miracles these miracles. And again when he tells us that in the last times the spirit speaks expresly that in yethe latter times [or times of the last seale King] some shall depart from yethe faith giving heed to seducing spirits & doctrines of Dæevils (or Dæmons, ,) speaking lies in through the hyprocryisy, having of liars who have their conscience seared with an hot iron, who forbidding to marry & commanding to abstain from meats: I can apply this to nothing but the Monks who this these last words look looks very like a description of yethe Monks. But be it as it will, since the worshinpping of Staints was was set up in those days & is still in use among the Greek & Latin Churches begin was set up in those days & since the miracles by wchwhich it was set up began presently after yethe year 360 in the sohort reignwitshin a year two of Iulian & Iovian, this is an argument for beginning the last times or times of the last seale or last king or head of yethe Dragon & Beast with the division of yethe Empire not before the reign of Iulian & Iovian when these miracles began & heathenism was restored nor & & Iovian who restored the h who restored the Heathen religion, nor of & in whose reign the miracles for setting the up sain the worship of dead men among the Christians began; nor after the reign of Arcadius & Honorius when the heathen religion was fully overcome & saint worship set up in its room: but about the time that Gratian by rejecting the High-priesthood of the the Heathensn religion put an end to the fall of the kingdom of the heathens p& by consequence to the times of yethe sixt seal, at theat the death of Iovian (A. C. 364) as above. Chrysostom who died in yethe year 378, in his book 2d Oration made at Antioch 3Anno 382 concerning the Martyr Babylas describing the power of yethe Martyrs, adds Orationi nostræ fidem faciunt quæ quotidiana a Martyribus miracula eduntur. And in
Some time after the adoration of Saints was brought into yethe use & Pictures & Images Statues Images were set up in Churches, there arose a controversy in the Greek church about
3737r
Now whilst heaven & earth are put for yethe superior & inferior people of in a world politique it is obvious that yethe different heights of heaven & depths of yethe earth should signif be put for different degrees of highness or lowness in yethe world politique. And hence שאול which yethe seventy translate Ἁδὴς Hades & yethe English HelHell is put for the lowest & most unhappy state of people whether as well in this life oras after the resurrection. For שאול ΑδηςἉδὴς the Hebrew name of Hell Hell signifies litterally & most properly any subterraneus cavern or region invisible to us, or all the the regions the subterraneous regions or any part invisible to us or any part of them & very frequently a sepulchre or subterraneous vault in wchwhich they layd thein dead out of sight together out of the sight of the living out of sight, & collective wthwith a sepulchre or any subterraneous receptacle of Grot or Vault where dead bodies are laid or buryning place under ground or any of as the the Iews used to bur or any subterraneous Grot or Vault for burying where human dead bodies were laid out of sight, as in Iob. 7.9 & 17.13 & 21.13 & 24.19 Psal 30.3 & 49.14, 15 & 141.7 Isa. 38.10. Ionas 2.3. & many other places. And sometimes the word is taken collectively for the habitation grave or subturraneal habitation mansion receptacle of all yethe Dead as in Prov. 30.16. Isa 5.14. & 28.15, 18 & 38.18 Ezek. 32.21 & then the dead bodies together are sometimes considered as a subterraneal kingdom much after yethe manner that yethe Egyptians made & a subterraneal kingdom a subterraneal kingdom of their Mummies nowa subterraneal kingdom whose king was S under the dominion of feigning Serapis (whom yethe Greeks & Latins called Aidoneus & Pluto .) to be king Prince of the dead & Charon who ferried the dead bodies over the rivers of Egypt to the Mummies to be the ferry-man of Hell. For thus you ma Isaiah prophesies to yethe king of Babylon. The grave from beneath is moved for thee to meet thee at thy coming, it stirreth up the dead for thee even all the chief ones of the Earth; it hath raised up from their thrones all the kings of the nations. All they shall speak & say unto thee, Art thou become weak as we? Art thou become like unto us? Thy pomp is brought down to yethe grave, & yethe noise of thy viols: T the worm is spread under thee & the worms cover thee. – All the kings of the nations lie in glory every one in his own house but thou art cast out of thy grave – as a carcas troden under foot – Thou shalt not be joyned wthwith them in burial. Isa 14.9, 10, 11, 18, 19, 20 So also Ezekiel in describing the slaughter of Pharaoh Pharaoh wthwith yethe armies armies of Egypt & their their confederates by the king of Babylon, saith, The strong among yethe mighty shall speak to him out of the midst of Hell שאול [Hell or the Grave] Hades or yethe grave who] wthwith them that helpit him [saying theyed them are gone down, they & lie uncircumcised slain by the sword. And a little after when he had described other great slaughters of divers other nations then enumerating those other nations who lay slaughtered (Persia he concludes, Pharaoh shall see them & shall be comforted over all his multitude, even Pharaoh & all his army slain by the sword saith yethe Lord God. Ezek. 32. Now because the dead were laid out of yethe sight of yethe living in dark sepulchers therefore the Greeks called their subterraneous habitation Hades Ἁδὴς Hades that is yethe invisible region or yethe region of darknes, & the feig Pluto yethe feigned king of yethe dead they called Aidoneus, that is, yethe king of Hades Ἁδὴς. And by the same liberty that they considered extending the mansion of this kingdom of darkness downwards into yethe bowels of yethe earth the words שאול ΑδηςἉδὴς Hell are sometimes taken for all yethe interior region of yethe earth downwards to yethe bottom or center. a great depth. Whence hell is descri always described below as in Psal. 8.6. 13 & 139.8 Prov. 15.24 & Isa. 5.14 & 14.9, & the depth of Hell opposed to yethe height of heaven. & the casting down of the slain to Hell to the nether parts of the earth & to the graves inside of the Pit or Vault burying place are used as phrases of the same signification Ezek. 31.14, 15, 16, 17, 18 & ch. 32 8, 22, 23, 24. Tho they dig into Hell thence shall mine hand take them & tho they climb up into heaven thence will I bring them down Amos 2.9. The presence of God is high as heaven, deeper then Hell longer then yethe earth & broader then yethe sea Iob. 11.8. Hell therefore in a litteral sense being the general name of all the subter regions below yethe surface of the earth, is used in a mystical sense to signify the lowest & most37v servile & unhappy cond state of men & that as well in life as after tion. For thus God describing by the mouth of Moses the desolation & captivity of Israel for their Isomdolatry, saith, I will provoke them to jealousy anger with a foolish nation. For a fire is kindled in my wrath & mine anger & shall burn unto the lowest hell & shall consume the earth wthwith her increase & set on fire the foundations of the mountains. For I will heap mischeifs upon them I will spend mine arrows upon them &c.
Hell. for yethe lower parts of yethe earth Deut 32.22. Iob. 11.8. Psal 139, 8139.8 Psal 86.13. Prov. 15.24. Isa. 5.14. & 14.9. Amos. 9.2
Hell for yethe grave & destruction Psal 55.15 Psal 86.13. Prov. 5.5. & 7.27 & 9.18 & 27.20 & 30.16
Hell for yethe pains of death Psal 116.3 (Prov. 23.13, 14. Habbac. 2.5
Ascending to Heaven & descending to Hell Isa. 14.15. Matth. 11.23 Luke 10.15 iPet. 2.4 These references seem to have been added as he found them; here they use up the left margin.Isa 5.14 & 57.9. Ezek. 31.10, 14, 15, 16, 17, 18. & 32.18, 19, 21, 24 &c. 1 Sam. 2.8. Psal. 113.7. 1 King.116.2. Isa. 29.4.
Hell for death Isa 28.15, 18
– – – end of yethe world is a phrase of the same signification will appear hereafter.
From the comparison
Nothing is more frequent in scripture then to put the world for a great great body of people as in these phrases places. Augustus cCesar – – – – Iohn 14.30 & in yethe same sense in yethe same sense is yethe end of yethe world is frequently used for yethe end as we shall sesee hereafter. But the Now that this use of the phrase had its rise from yethe comparison of the world natural to yethe world politique & deigning yethe one by the other will appear out of Isa 61.15 – – – – – – – – – hundred years old &c Isa 65.17, 18, 20, 21. In yethe same sense is Hell also used for yethe lowest & most unhappy part of yethe people as being the lowest part of the world For Hell or Hades properly signifies the lowest part of the earth a place below the surface whether it be such as is & wa a grave or any other deeper pit or infernal region & therefor it is often opposed to heavè as in Iob 11 8 where the phrases, As high as heaven & deeper then שאול Ἁδὴς Hell are opposed to one another, & in Amos 9.2 where Hell is Heaven & Hell are thus | For שאול Ἁδὴς Hades or Hell properly signifies a dark & deepldeep place undergrownd [such as is a grave or any other deeper pit or lower infernal region] & therefore is th the depth of it is usually described below as in Psal 86.13. & Psal 139 8. & Prov 15.24. Isa 5.14. Isa. 14.9 & the depth of Hell is opposed to the height of heaven as in Amos 9. 2 & taken for the a grave as areis Psal 55.15. Psal 86 Psal 86.13. Prov. 5.5. Prov. 7.27. Prov. 9.18 & Prov 27.20 or for any other deeper pit or infernal region. In wchwhich sense the depth of hell is Tho they dig into Hell thence shall mine hand take them & tho they climb up into heaven thence will I bring them down. Amos 2. 9. & so again in Iob. 11.8 & in where And to describe yethe amplitude of Gods presence tis called high as heaven, deeper then hell longer then yethe earth & broader then yethe Sea. When therefore Hades or Hell & Iob. 11.8. This is the litteral signification of yethe word. And hence it may even signifies figuratively the the lowest condition of any people living people. So Moses in de & as it signifies a grave it is sometimes put figuratively for death either death or& destruction as in Isa. 28.15, 18. Psal 11.6 3 orbut when it signifies in general the regions below it is put figuratively for the lowest condition of a people. So God in descriscribing by Moses yethe total desolation the utter ruin & captivity of the nation the nation of Israel for their Idolatry saith, I will provoke them to anger wthwith a foolish nation for a fire is kindled in mine anger whether in this life or after the resurrection & shall burn unto yethe lowest Hell & shall consume yethe Earth wthwith her increase & set on fire yethe foundations of yethe mountains. I will heap mischiefs upon them. I will spend mine arrows upon them &c Deut. 32.22. Here Theis fire wchwhich here is war & is as as is phar & yethe lowest hell & foundations of yethe mountains are the lowest of yethe people & by yethe contested earth wchwhich it consumes is the nationso of Israel & is war as is plain by yethe context & the earth wchwhich it consumes down to yethe lowest hell & foundations of yethe mountains is the Nation world politick of Israel down from yethe highest to yethe very lowest of the people. And by joyning both these figurative significations it is taken for the unhappy state of yethe wicked after this life death.
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So that wthinwithin the space of 18 or 20 years all the saints began to be solemly invocated & all their images set erected & venerated in the publick worship churches at Rome f & from that time & from wthenceec it this religion soon spread over all the Roman Catholick Churches.
NB The days of a king was a phrase for the age of a man as I gather from the Phenician historians who called the time between from Cadmus to the rapture of Helena, the days of a king. Tatian cont. gentes.
From wchwhich time she was eclipsed & darkened losing her senate & Consuls & almost all her people becoming an ignoble dukedom & her buildings falling for want of inhabitants as was explained above & the Patriarch of Constantinople now claiming the universal Bishopric as if Rome were extinct & forgotten & in this obscurity she remained till the end of the war A. C. 603 & further till she recovered the universal Bishopric by the grant of the Emperor Phocas A. C. 606
invoking the Virgin Mary being thus brought into Gregory's Litany, the other Saints were of course inserted by degrees. And this was the original of the Litany now used in the Roman Church, wchwhich is as follows
Kyrie Eleison. Christe Eleison.
Sancti Fabiane et Sebastiane, Orate.
Kyrie eleison. Kyrie Eleison.
Sancti Ioannes et Paule, Orate.
Christe audi nos
Sancti Cosma et Damiane, Orate.
Pater de cælis Deus miserere nobis
Sancti Gervasi et Protasi, Orate.
Fili Redemptor mundi Deus, miserere nobis.
Omnes, sancti Martyres, Orate
Spiritus sanctus Deus, miserere nobis.
Sancte Sylvester, Ora
Sancta Trinitas unus Deus, miserere nobis.
Sancte Gregori, Ora
Sancta Maria. Ora pro nobis
Sancte Ambrosi, Ora
Sancta Dei genetrix Ora pro nobis
Sancte Augustine, Ora
Sancta Virgo Virginum Ora &c
Sancte Hieronyme, Ora
Sancte Michael, Ora &c
Sancte Martyne, Ora
Sancte Gabriel, Ora
Sancte Nicolae, Ora
Sancte Raphael, Ora
Omnes sancti Pontifices et Confessores, Orate
Sancti oOmnes sancti Angeli et Archangeli, Orate
Omnes sancti Doctores, Orate
Omnes sancti beatorum spiritusum ordines, Orate.
Sancte Benedicte, Ora
Sancta Ioannes Baptista, Ora
Sancte Antoni, Ora
Omnes Sancti Patriarchæ et Prophetæ, Orate
Sancte Bernarde, Ora
Sancte Petra, Ora
Sancte Dominice, Ora
Sancte Paule, Ora
Sancte Francisce, Ora
Sancte Andrea, Ora
Omnes sancti Sacertdotes et Levitæ, Orate.
Sancte Iacobe, Ora
Omnes sancti Monachi et Eremitæ, Orate
Sancte Ioannes, Ora
Sancta Maria Magdalena, Ora
Sancte Thoma, Ora
Sancta Agatha, Ora
Sancte Iacobe, Ora
Sancta Lucia, Ora
Sancte Philippe, Ora
Sancta Agnes, Ora
Sancte Bartholomæe, Ora
Sancta Cæcilia, Ora
Sancte Matthæe, Ora
Sancta Catharina, Ora
Sancte Simon, Ora
Sancta Anastatsia, Ora
Sancte Thadæe, Ora
Omnes sancti Virgines & Viduæ, Orate
Sancte Matthia, Ora
Omnes Sancti et Sanctæ Dei, Intercedite pro nobis.
Sancte Barnaba, Ora
Propitius esto; parce nobis Domine.
Sancte Luca, Ora
Propitius esto; exaudi nos Domine
Sancta Marce, Ora
Ab omni malo, Libera nos Domine.
Omnes Sancti Apostali et Evan-gelistæ, Orate
Omnes sancti discipuli Domini, Orate.
Omnes sancti Innocentes, Orate
Sancte Stephane, Ora
Sancte Laurenti, Ora
Sancte Vicenti, Ora
By these And these prayers & Hymmns you may find in the Roman Breviaisns And thus by the institution of this annual solemnity you may understandAnd hence you may understand, that after38v after Pope Gregory began to introd recommend by miracles the invocation of saints & use of images by miralcles & to introduce them by miracles into yethe th publick worship of the Roman Church, this sort of devotion increased sovery fast so as that wthinwithin the space of 2018 ye or 20 years theat Church Rom Church in their publick worship invoked all the Ange saints & Angels & prostratinged themselves at yethe same time before yethe images of the Virgin Mary & all the Martyrs in the Pantheon wchwhich besides what they did in their other Churches [ Theis was done in the Pantheon wchwhich was thence S. called S. Mariæ Ecclesia ad Martyres; & no doubt ] And no doubt but that they & their images were worshipped severally in other Churches before they were worshipped all together in this, the superstition getting grownd by degrees.
Men began to invoke the Saints Martyrs in their private devotions & to paint their Martyries wthwith their histories of their passions Soon after the reign of Iulian the Apostate as I gather from the writers of that age. Basil, Greg. Nyssen, Epiphanius, Paulinus Nolanus, Prudentius & Eudius & St 39r Austins the earliest writers who mention these things painting of Martyries & Churches: & about 70 years after the reign of Iulian they began to place Images in some & about 90 60 or 70 years after his reign to place Images in some Churches but at Rome: but before the superstition of erecting of images became common, the superstition was checkt for a time by the wars of the Barbarous nations in Italy who differed in religion from the C Roman Catholicks. & reigned over the cirty of Rome. But after the kingdom of the Ostrogoths fell & Rome came into yethe hands of the Ex Roman Ca Exarchs of who were Roman Catholicks & the the Lombards by me Agilulphus king of the Lombards by means of his Queen Theodelinda became also a Roman Catholick (wchwhich came to pass in the year 390) the Popes Gregory & his successors returned to advance their superstitions of invoking the saints & setting honoring their images [ not only in private devotions but in the & & quickly established this religion in Rome & from t [solemn worship of the Churches as has been explained] & by degrees spread this worship over all the Roman Empire the Pope kingdom of France being converted to the Roman Catholick religion
[When the Empire became divided into ten kingdoms, the barbarous nations who erected those kingdoms were not subject to the BpBishop of Rome those knations being either heathens or such Christians Anthomonsians & so not subject to the Bishop of Rome: wchwhich such Christians as opposed the bringing in of the word Homousios into the Creed. This made the Catholicks of the west unite more firmly under the Bishop of Rome & acknowledge his authority for strengthening themselves against their enemites. And after the In the times of the Council of Sardica A. C. 343 the western & Egyptian Bishops contended that appeals ought to be made from all the world to yethe BpBishop of Rome. This was opposed by the eastern Bishop & stifly contended for by the western till Constantius conquered the west & made the western bishops submit sub submit & unite wthwith yethe Eastern. But after the death of Constantius the western Bishops revolted returned to the Pope & his adherents made a new separation] in the year 3 reign of Clodovæus A. C. 496, that of Spain in the reign of Reccared dd See Baron an. 591 num A. C. 590 & those of England the Saxons in England beginning to be converted to it by Augustine the Monck A. C. 596 & the Exarchs in Italy & Churches of yethe greek Empire submitting coming under the Popes authority inby the concession of the Emperor Phocas A. C. 606. So that in the end of the times of yethe 4th Trum Trumpet Trumpet the Pope began to act as universal Bishiop over all the Roman Empire & by means of this authority to to propagate his religion eoverywh all the Empire & the Church of R every where & the Church of Rome thenceforward began & commit fornication with the kings of the earth & to deceive all nations & make them drunk with the wine of her fornication, & to enrich the Merchants of the earth with her costliness. Vpon wchwhich account tshe is by the Prophet Isaiah compared to the merchandizing city of Tyre wh
Howl yethe ships of Tarshish &c – – – – Then she lay wast & was forgotten seventy years that is all the time during all the wars of the fourth Trumpet wchwhich began A. C. 535 & ended A. C. 605. And after seventy years she returned to her hire & sung as an harlot & committed fornication with all the kingdoms of the Roman world upon the face of the earth; filling the Pantheon with Idols & by their authority as of her universal Bishop spreading their worship over all nations. From here until the end of this folio, main text body written across the left margin. So ytthat the whole time of her darknes being was 70 years. Thus Aft At the end of wchwhich time she turned to her hire & began again to sing as a harlot & commit fornication with all the kingdoms of yethe [Roman] world upon the face of the earth. by For she begginedg the Pantheon of yethe Emperor Phocas the next year (as I reccon by allowing two or three years for cleansing & repairing the Pantheon & preparing the Images of to be set up in it before it was consecrated) & by erectinged Images in this & other Churches & she propagatinedg this sort oher idolatrous religion into all kingdoms by means of her universal Bishopric & enriching her self grew very rich by this religion.
39vVpon the death of Constantine the great the Pope began to claim the tha Appeals from all the world, but was stifly opposed by the Greek Churches. & humbled & was supported in his claim by the western BpsBishops & as stifly opposed by the eastern untill the reign of Th. M. But soon after he was humbled. by the sacking of Rome & division of yethe Western Empire into ten kingdoms eight or nine of wchwhich differed from the Pope in religion. This made the oppression of the western R.Roman Catholicks within those kingdoms mad them unite more firmly into one body under the Pope for strengthening themselfves so that yethe Council of Chalced gave Pope Leo the ti after a few years [ The acknowledgmtacknowledgement of the Popes authority became a part of the religion of the Ro western Roman catholicks religion among the western nations in the West & by consequence the ten kings as fast as t subm upon their conversion to yethe Catholick faith submitted to this authority. And first the Franks submitted to it upon their conversion of Clodovœus their king A. C. 496, Remigius bishop of Rhemes being made the Popes deputy BpsBishops over France. Then Spain submitted upon the conversion in the reign of of Reccarede A. C. 596 & Lombardy the same year in the reign of Agilulf king of the Lombards & yethe Saxons in Brittain began to submit A. C. 596 by the preaching of Austin the Monk to the Saxons, & the Exarchate of Ravenna wthwith the Churches of Afric & Greece submitted A. C. 606 by the Grant of Phocas. Thus the ten kings began to be of one mind & to sagree & give their power & strength & kingdom to the Beast And henceforward by the Popes universal authority images began to be erected every where in Churches after the example of what was done in the Pantheon. & And because the Church of Rome enticed the kings of the Earth to this idolatrous began now to reigned over the 10 Kings & enticed them to this idolatrous religion & enriched herself there by & thereby became great & rich, she is henceforward compared in this prophesy to a woman Queen woman arrayed in purple & scarlet & decked with gems who lives deliciously sits a Queen upon the ten horned Beast in the wilderness & in a spiritually barren wilderness & commits fornication wthwith the kings of the Earth & makes the nations drunk wthwith the wine of her fornication & enriches by h abounds wthwith gold & silver & pretious stones & pearls & fine linnen & purple & silk & scarlet & all things of price & enriches the merchants of yethe Earth wthwith her costliness, & by in the Prophesies of Isaiah she is elegantly represented by the city of Tyre in these words.
I For the Pantheon was dedicated A. C. 410 & might require two or three years to cleanse & repair it & to prepare the Idols to Images to be set up before the dedication. In the interval between the siege of Rome & the grave of the universal Bishopric, the city Bishop or City of Rome was so far f dejected & forgotten This difference between the eastern & western Churches & great pride of the western This ambition ambition of the Western Churches & separation invasion of the departure from the eastern wthwith intention of subduing them was the first act of the womans flying into yethe wilderness. But her fligh pride was brought down & her flight stayed for a time by the reunion of the Empire for a time & Church under Constantius. After a new division of the Empire she returned to her former pretenses & began to invocate dead men but was humbled again But she was humbled for a time first first by the conquest of the western Empire by the eastern under Co in the reign of Constantius & then by the sacking of Rome by the sacking of Rome & division of the &c – – – – – in these words.
And be Theise things prophesy cannot be applied to yethe old city Tyre in a litteral sense. FoyFor Tyre is here compared to a whorish woman & a whore is in sacred prophesy put for their church of God in a state of Idolatr whose hire is her merchandise & whose merchandise is holines to the Lord & is for them that dwell before him that is for the Priests of the Lord to eat self sufficiently & weare old fashoned cloathing suitable to their profession. A whore is in sacred prophesy t
She Before the times of the fourth Trumpet she began to began to played the harlot worshipping dead men & beginning to setting up their some images. She begaainan also to sing as an harlot, her bishops s living sumptuously & claiming appeals from all the world & began beīgbeing called Oecumenical by the Council of Chacedon called the or 3d general Council & heald of all the Churches by the Emperor Iustinian. Then In the times of the fourth Trumpet she was forgotten seventy years, that is during all the wars of ytthat Trumpet wchwhich began in Sicily & A. C. 535 & in Italy A. C. 536 & ended A. C. 605, or rather during the afflictilon & humiliation of Rome by those wars wchwhich humili humiliation began with the siege of Rome & the imprisonment & depose of its Bishop A. C. 537 & ended wthwith the restaurati new grant of the universal Bishopric by the Emperor Phocas A. C. 606 & wthwith yethe grant of the Pantheon by the year of grant of same Emperor the year following for setting up Idols of 70 years. In all this interval she was dejected & her honour forgotten to that degree that the Patriarch of Constantinople claimed began to set up for the universal Bishopric & was encouraged in his claim by the Greek Emperors till the reign of Phocas. And now by this at the end of yethe 70 years by a new grant she turned to her hire & sung as an harlot of the universal BpricBishopric & by the erecting of Images to the virgin & Virgin & Martyrs in yethe Pantheon & wchwhich she did everywhere yethe propagating their worship by means of the universal BpricBishopric; she returned to her hire & sang as an harlot & began to commit fornication with all the kingdoms of the [Roman] world upon the face of the earth. spreading her religion claiming a spiritual dominion of over all nations And hen
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It has been the custome of all nations to appoint courts of justice Iudges in all all their Cities & every bodies politique Provinces for the administration of justice & the Iews te unanimously ascribe this practice to a one of the six precepts given by God to Adam after the fall & this custome is so ancient ytthat yethe Iews derive ithis custome from torch Adam These judges are being chosen out of the old men of the cities who by experience had gaine & the course of their lives had gained a reputation for prudence wisdome & justice were generamaby the eastern nations people of Israel called Elders . Such were the Elders of Succoth (Iudg. 8.14) from their age & rulers f & Iudges from their authority & office. Such were the Iudg Elders Moses instituted in Israel when by the advice of Iethro father in law he appointed Such were the Elders of the people of Israel in Egypt, & (Exod. 4.29) & the Rulers whom such were the able men fearing God whom Moses by the advice of Iethro his father in law chose out of all Israel & made heads over the people rulers of thousands, rulers of hundreds, rulers of fifties, & rulers of tens to judge the people at all seasons & being determin the smaller causes themselves & bring only the harder causes to Moses Exod. 18.25. These Rulers even while Israel was in the wildersness composed counsels of Elders the highest of wchwhich was the great Counsel of seventy Elders set over all Israel Exod 24.1, 14. And after the Conquest of Canaan these rulers became the Elders of cities composing councels wchwhich usually sat in the gate of the city, that is, in a large room in the building of the Gate, & or some other convenient place twhere they had an places of worship altar a place of worship with proper ministers to perform it whether by sacrificing or only by prayer praise & thansgivingthanksgiving. And such courts of Iudicature are in the old were the Iudges appointed by Iehosaphat in Ierusalem & all the cities of Iudah. These courts wthwith their places of worship are in the old Testament testament before the Babylonian captivity called High Places, & the great court of 70 Elders with the Tabernacle was the great high Place. So when the Tabernacle So the SFor when the Tabernacle of yethe Lord was in the high place that was at Gibeon & Zadoc & the high Priest & his bretheren the Priests were appointed to a by David to attend there & offer burnt offerings upon the altar morning & evening according to yethe law of Moses & the Levites also to attend give thanks there with musical instruments (& give thanks 1 Chron 16.39, 40) its said that the great high place was in Solomon went to the high Place at Gibeon to sacrifice there;, for that was the great high place (1 King. 3.4. 2 Chron 1.3) that is the place where the hightest court of judicature sat & the highest worship was paid to god. In like manner the ancient heathens had their high Places courts of gro counsels & sacrificed where the counsels met, & in imitation of the heathens the Israelites sacrificed in other high places besides the great one: for wchwhich they are blamed tho they sacrifed to the true God, because they were to sacrifice only upon the altar wchwhich was before the Tabernacle
After the Babylonian captivity of the Iews.
When the Government of the Iews had been ruined by the Babylonian Captivity, & & Ezra by the commission of Atrtaxerxes restored it, & the commission ran thus. And thou Ezra after the wisdom of thy God that is in thine hand, set magistrates & judges wchwhich may judge all the people that are beyond the river all such as know the laws of thy God & teach ye them that know them not. & whoever will not do the law of thy god & the law of the king let judgement be speedily executed speedily upon him whether it be undto death; or to banishment, or or to confiscation of goods or to imprisonment. And by vertue of this commission Ezra restored the great Council of 70 now called the Sanedrian Elders sitting in the Temple, & also the lesser councils & of the Elders sitting in th all the cities of Iudea wchwhich councils might not be consist of fewer Elders then three nor of more then 23. And after the Empire of the Greeks Persians was succeeded by that of the Persians Greeks, they called the great Council the Sanedrian from yethe greek word στυνέδριον consessus & the places where the lesser councils met they called Synagogues that is congregations, from the greek word συναγοωγὴ, conventus because the people of the city came together there to worship.
The synagogues of yethe Iews resembled their Temple – – – – – – the bBishops Priests & Deacons in the Christian churchses had their rise the Christian Iews who first preached the Gospel forming themirselves disciples into Synagogue. For the first Christians werebeing Iews & had no other a Iewish forms of Goverment. then Iewish. The Church of Ierusalem was the first Christian church & the 12 Apostles were the first Presbyters ordeined Iames the brother of our: of this Church & ordeined Iames the brother of orour Lord the first Bishop of this church & others they ordeined elders of this Church & the seven Deaco the seven Deacons the first Deacons thereof. Iames the brother of our Lord was chosen the first Bishop & others the first Elders & Stephen & six others the first Deacons of this Church, the Apostles confirming the Elections. And For when there arose a dispute about circumcision, Paul & Barnabas went to Ierusalem unto the Apostles & Elders of this Church about it And the Apostles & Elders met to consider of the matter & Iames & approved the opinion of Iames & sent men with their sentence to the Gentiles in Antioch & Syria & Cilicia. All wchwhich is to be understood as the act of the Council of the first Christian Synagogue. And its to be 40v conceived that when the Christians of other cities formed themselves into governments they copie imita did it after the manner of imitated the churches of Ierusalem. For the first Christian Presbyters were Rulers & Iudges in cities The Elders in the Apocalyps have crowns upon their heads Titus was to ordein Elders in Every City & the Apostle Paul saith [Let the Elders that rule well &c And again] & Peter cautions the Elders againsthat by they shold not lord it domineer lord it over Gods heritage & calls himself an Elder by way of honour & so doth Iohn, & the Apostle Paul saith Darae any of you having a matter against another go to law before the unjust & not before the saints. And again Let the Elders that rule well be counted worthy of double honour especially they who labour in the word & doctrine 1 Tim. v. 17. [By the commission of Artaxerxes the Elders were not only to rule & judge the people but also to teach the law] I By the commission of Artaxerxes, Ezra & the Elders were authorised not only to judge the people according to the laws of God & yethe king but also to teach the Law to them who know it not, & the same is to be understood of Christian Presbyters. For no man can be fitter to ju expound the law then he who is fit to judg according to it, & no man can judge wthoutwithout expounding the law in difficult cases. Christ & his Apostles therefore instituted no new form of Church government but continued the ancient form of government wchwhich was in use among the Iews in their Sy in their Synagogues before his coming. And the Christian Churches are nothing else then Synagogues. The Bishop is the Chazan, the lamp & the Overseer Angel & or candle of yethe Lord, the Angel the or messenger of the Church, the Messenger Minister For Prophet of yethe Synagogue. The Dean is the Arch Presbyter or Chief ruler of the Synagogue: for the word Decanus signifies the first or chief of the ten, that is of the ten men of the synagogue. The Prebends are the rest of the Presbyters Elders or Rulers who compose the Courts of the synagogue, being called Prebends from the share of maintenance afforded them out the revenues of the Church for their attendance. The Chancellour is a Lawyer called in to assist the Court in deiciding controversies according to the laws of the Roman Empire. The And tThe rest of the Presbyters are Elders sent from the City Synagogue to instru govern & instruct the villages thereof. of the City. And the Deacons are overseers of the poor. Among the Iews I meet with no other courts of Iudicature besides those of the Temple & Synagogues. The Christian nations converted to yethe Christian religion have other forms of government & other courts of judicature for civil causes, & the Chancellours of the courts of the synagogues have incroached into their own hands the judiciall power of the board of the board of Presbyters in causes spiritual, so that P the Presbyters have long since lost all their authority. & The Deacons have left their duty to the overseer of the poor & the remain nothing more then bishops Chaplains [the name of Presbyter is now given to Bishops Chaplains.] & Vniversities are ere in the room of the school of the Christian Synagogues are erected Vniversities changed into fallen & supplied by Vniversities. The duty Office of the Deacons is also gone from them, being performed by the Overseers of the poor & Vniversities are instituted instead of the Schools of the Christian Synagogues .are fallen & Vniversities are erected in their stead.
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There was also a Doctor ot or Master of a School for instructing young men For eveyevery Synagogue had a school annexed ito it, & the Elders by the laying o ceremony of laying their hands upon them Master gave him authority to teach. Such a Doctor was Gamaleel the Master of the Apostle Paul. This is part of the previous addition, but struck through en bloc with the following text (deletion indicated by "[]"). [And the Iews conceive that these Doctors Teachers & These Doctors were in great reputation, being sometimes Prophets & the Paul, These Doctors or teachers & their disciples seem to have been were anciently called Prophets & Sons of the Prophets., F,. as where mention is made of the sons of the Prophets at Bethel (2 King. 2.2) & at Iericho (v. 5) & at Ie of the wives of the sons of yethe Prophets (2 King. 4.1) & of the sons of the prophets who dwelt with Elisha (2 King. 6.1 & 9.1.) For expounding & teaching was anciently & of the Prophets slain by Iezabel & the 100 prophets hid by Obadiah in a cave.] And The following text order modified by author using numerals 1–4 3 sSuch dDoctors were the Princes & Priests & Levity of Iudah whom Iehosophat sent to teach the law to the people in all the cities of Iudah. 2 Such Doctors Ezra appointed appointed to teach the law of G by the commission of Artaxerxes to teach the law of God to them that knew it not. And 1 Such a Doctor was Gamaleel the Master of the Apostle Paul. 4 And the Iews reccon that such Doctors were anciently called Prophets & their se disciples the sons of the Prophets, So when as in the 2. King. 2.2, 5 & 4.1 as where mention is made of the 100 Prophets hidden by Obadiah :1 & of yetheKing 18 13 & of yethe sons of yethe Prophets at Bethel & at Iericho fifty of wchwhich being strong men went to seek Elijah (2 King. 2.2, 5, ) 6) & of the wives of the sons of the Prophets (2 King 4.1) & of the Prophets outcut slain by Iezebel & the 100 Prophets hidden by Obadiah And so the sons of the Prophets who dwell at wthwith Elisha th (2 King. 6.1) the Iews conceive to be the disciples of Elisha, & the building where they dwelt together to be the school in which he taught them. 2. King. 6.1. t wchwhich And by the prophets who over whom Samuel was appointed at Naioth in Ramah the Iews understand the disciples of Samuel in the school belonging to of Rathe high Place at Ramah, taking Naioth for the school in belonging to the high Place at Ramah taking the word Naioth for a publick school. 1 Sam. 19.18, 19, 20, 23.
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Chap. Of the Temple & Synagogues of the Iews.
This sealing alludes to a tradition of the Iews that upon the day of Expiation all the people of Israel are written in the book annually sealed up yearly in the books of life & death. And so when yethe Apostle Paul tells speaks of the saints being sealed he alludes means that they are sealed up in the book of life.
The inner Court or Court of the Priests were two equal squares
And therefore the Iews to this day in going home from the sȳynagogues on the 10th day of the seventh month, say to one another, God the creator seal you to a good new year. Buxtorf. in Synagoga Iudaica. c. 217 For The Iews in their Talmud Buxtorf. in Synagoga Iudaica. c. 18. tell us that in the beginning of the new year beginning of every new year or first day of the seventh month three books are opened in judgment, the book of life in wchwhich the names of those are written who are perfectly just, the book of death in wchwhich the names of those are written of those who are Atheists or very wicked, & a third book of in those whose are partly just & partly unjust, & wh them who who are not sins may be expiated judgment is in suspense & who therefore are not written in the books of life & death till the day of Expiation. T And The first ten days of this month they call the penitential days & all these days they fast & pray much & are very devout that on the tenth day their sins may be remitted & they on the 10th day of Expiation & these which day is therefore called the day of Expiation & that they may be ynthen written in the book of life. And upon theis tenth day of yethe month in returning home from their synagogues they say to one another, God the creator seale you to a good year. For they conceive that the three books are now sealed up fo & that the sentence of God remains unchanged all theat henceforward to the end of the year. And in the same sense And to this sealing in the day of Expiation Iohn seems to allude in this prophesy. And the same thing is signified by the two goats [one of wchwhich called the lot of Azazel is sent into the wilderness loaden wthwith the sins of the people & the other called Gods lot is sacrificed.] upon whose foreheads the High Priest days yearly in the day of Expiation lays the two lots inscribed For God & For Azazel.. Gods lot signifying the people who are sealed in their forehead wthwith yethe name of God.
The servants of God being therefore sealed in the day of Expiation Conceive that the four Angels wchwhich inhold the four winds, were the first four of the seven
Damasus is said to have decreed in a Roman Council that tiths & tenths should be paid upon pain of an anathema, & that Glory be to the father &c [to yethe Son & to yethe holy Ghost as it was in the beginning & ever shall be.] should be said or sung at the end of the Psalms.
Pope Innocent I in his decretal Epistle written to Decentius claims authority over these Chur represents that none but Peter & his successors insti instituted Churches in Italy Gallia Spain France Spain Afric & Sicily & the Isles between &
Pope Innocent D I in the 3d edicte of chapter his decretal Epistle to Victricius bishop of Rouen in France A. C. 404 ordeins thus repeats in pursuance of the sentence of the Council of Rome & the edict of Gratian thereupon, So makdes this degcree. Siquæ autem causæ . . . . . Episcople referatur.
And in his decretal epistle to Decentius bishop of Eugubium in Italy Umbria A. C. 406 he represents that none but Peter & his successors instituted Churches in Italy France Spain Afric Sicily & the Isles between & therefore all those countries outght to follow the traditions of them Church of Rome as the head of their institution. Yet I do not find that the Africans Churches submitted at this time. For before And But a few ye in citing the Nicene Council for this authority, one of his successors a little after found himself mistaken was discovered upon consultin by the African Churches upon consulting the Acts of the Council to be mistaken. The Canon wchwhich he cited was not the Nicene a Canotn of the Serdican Council not of the Nicene. The Council of Nice gave him the primacy in point honour that of Serdica gave him the supremacy in power; & the Councils of Biters, Millain & Aquileia baffled the Serdican decree & in respect of the Eastern Churches : : the Counc bBut in respect of the western churches the Bishop of Rome either retained so much authority of the authority conferred upon him by thaet Council of Serdica,, as by means thereof to make the defection above mentioned from the Church Catholick in the reign of Valentinian & Valens & to reign ever since over the western Churches of Europe. & some The kingdoms of the barbarous nations re soon after erected in the west gave him some check to clouded his greatness for a time: but those kingdoms ast fast as they became clength became Roman cahtolick & at their conversion submitted to his power.
The homousion of the Gnosticks.
The Against witches & walking spirits.
Of Moncks & their superstitions
Of mystery of iniquity & man of Sin.
Of some shall depart from yethe faith.
Of changing the significations of words
Of metaphysicall interpretations
Of the two Witnesses.
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And by all thisese you things you may understand that during al the reign of Valens there was a very sharp contention in all the east about the Deity & worship of the holy Ghost For Sozomen also tells us that the question was moved at this time, whether . . . . . . . the end, that is all the homousians soon agreed amongst themselves in or soon after the year 373 in wchwhich the Pope wrote them as above, or soon after For the Emperor Gratian c For after the death of Valens wchwhich happened A. C. 378 the Emperors Gratian & Theodosius established the Roman faith in all the east.
For Valens die was slain A. C. 378 9 Aug. A. C. 378, & then Gratian . . . . Ghoslt, it being represented strongly opposed as a polythesitical innovation against the Creed & the opposers being called Arians for opposing it. — seats & that ll men all men except the Eunomians Photimians & Manichees might assemble freely in their Churches, & sent Sapor master of the hors into the east to put this . . . . . . . before mentioned by before. And this now the free preaching of the Deity of the holy made yetheytthat great commotion wchwhich is thus mentioned by Greg
② About a year & six or seven months after the death of Valens the East new eastern Emperor Theodosius put out by the following Edict commanded all to be of the religion of the Church of Rome & that those of this religion faith should be called Catholick Christians & the allo the rest hereticks
Imppp. Gratianus, Valentinianus & Theodosius AAA ad populam Vrbis Constantinop. D Lex 2 de Fide Catholica in Cod. Theod.
Cunctos populos . . . . . Coss.
Thus the name of Catholick Church was trans by Imperial authority translated from the primitive Church to that of the new Church of Rome & all those of her communion being by the law henceforward by tahis Roman law of the Roman Empire called catholick Christians, we we must be allowed by t to make the Roman Catholick Church as old as this law.
And we are confirmed in this opinion by another law of the Roman Empire whereby the bishop of Rome was at this time created universal bishop,. & by For by his being made created universal bishop o & all thiose under his dominion jurisdiction were thereby created Papists. For upon a letter of at yethe request of the Council of Rome:
①At this time pope Damasus called aa Council at Rome against the Arians & others of wchwhich there is this mention in the synodicall book of Sȳynods. Valente defuncto Gratianus – – – – – – omnibus persuasit.
‡ ③ V For at the request of The Council of Rome last mentioned, the Emperors Gratian & V Gratian & Valentinian put forth this Edict. Volumus . . . . . . integretur. Theis edict being made without Gratianus et Valentin. A A, – Aquiltio This edict was made by the Emperors Gratian & Valentinian The title of tThis Edict wanting the name of both Valens & Theodosius in the title was made in the time between their reigns.
This Letter is recorded by Theodoret & being sent to not to The Antioch & there being approved by the Council of Antioch above mentioned, put an end to the disputes abovementi among the homousians.
At that time the bishops returning from banis being s being set at liberty to returning to their seats, met in a Council at atntioch to consult of their affairs & sent Legates to the several Churches Provinces settle theirm affairs in the several Provinces & create bishops in the cities where they were wanting. Gregory was s went to the Churches of Arabia, Eusebius of Samosat to yethe churches of Syria & Mesopotamia, Gregory Nazianzen to Constantinople & Me Sapor delivered the Church of Antioch to Meletius, & Peter
The bishop of claimed authority also over the Churches of Afric. For in the year 386
And This was the beginning of decretal Epistles. For this is was th Epistle to Himmerius was the first Pope Liberius in the reign of Valentinian upon making a defection from the Church Catholick, wa pr wro sent general decrees to yethe Provinces prohibiting in& therein & amongst other things prohibited the rebaptizing of the Arians. What decrees Pope Damasus made I can give no certain account. Pope Damasus &c But the first decretal Epistle now extant is this of Damasus to Syricius to Himmerius.
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the place for yethe music of the Temple. For they sung a new song before the throne & before the four bBeasts & before the Elders & by consequence in yethe middle of the Temple & Iohn heard a voice from heaven as of many waters & as of a great thunder & the voice of harpers harping with their harps. An All wchwhich is description of the musick & singing in the Temple. [Iohn standing at before yethe Temple at yethe eastern gate of yethe outward Court would see them standing as it were upon the brazen sea & upon the Altar & therefore in another vision they Iohs are said to stand as it were on the sea of glass mingled with fire that is mingled with the fire of the Altar while they & sto sing the song of Moses & the Lamb. For The song of the Lamb is that song wchwhich the Lamb sang with yethe 144000 sang with the Lamb on mount Sion; . This song they sang for their spiritual victory wchwhich theyy a bst got by not receivin got they 144000 had newly gotten over the bBeast & over his image & over his mark & yethe number of his name by refusing to worship the Beast & his Image & to receive his mark & yethe name & number of his name at that time when they were sealed. For this is such a victory as in all the Epistles to yethe seven churches is called overcoming.
Much after the same manner you are to understand that the Lamb in form of an Angel with the book open in his hand stands with his right foot on yethe sea (that is on yethe Sea of glass) & his left foot on yethe earth. For this Angel represents yethe High Priest standing upon a Pulpeit in yethe day of Expiation upon an elevated place be without the East Gate of the Priests Court while & reading the law to the people while the Heifer & the Goat wchwhich was the Lords lot were burnting without the Temple.e as was the practise. The H The brazen Sea standin stood between the Temple & yethe Altar not in a right line but a little inclining to yethe south & so would might appear behind & as it were under the right foot of the Lamb High Priest.
When an Angel came out of the Temple & crying wthwith a loud voyce to him that sat # on the wall of the Abys wchwhich we translate the bottomless pit, This passage (the following 2 paragraphs) has been block-deleted, then the deleting stroke itself deleted. When the Ab bottomless pit is opened to let out the Locusts & shut again to keep in yethe Dragon you are may understand by it the wide sink & deep sink or well wchwhich went down from yethe foot of the Altar into yethe grownd & ran out at yethe foot bottom of yethe mountain & was by the Iews called תהגם an Abyss or deep.. But the pi abyss oust of wchwhich the beast rose rose seems to be rather the sea then this pit well because no mention is made of its opening & shutting, & the Beast rose out of yethe Sea & abyss it when this bottomless it when the bottomless pit was shut, & is said to rise not out of a well but out of the Sea.
When the Iohn was called up & carried in the spirit into yethe Wildernes to see yethe great Whore you may understand that he was called up into yethe Temple & carried thence as it were through the deserts of Arabia to see yethe City Babylon in form of a Woman seated on sthe streams of Euphrates in form of a woman sitting on a Beast many waters onr on a Beast by wchwhich those waters are represented.
And thus by having regard to yethe form & customes & situation of the Temple & to the cusomescustomes & manner of worship used therein you may frame a bedtter idea idea of these visions then you can do with considering thise scence of th otherwise do do without considering the scene in wchwhich where they are represented.
Another thing
Another thing
For understanding these things, the allusions to history are also to be considered, & they are chiefly to yethe coming of Israel out of Egypt & to the Babylonian captivity. In For yethe great city (the throne wchwhich the Dragon gave to the Beast) is spiritually called Egypt For a Dragon is the type Embleme type of Pharaoh (Ezek. 29. 3 & 32: 2) And the Isaiah thus describes the coming of Israel out of Egypt. Art not thou he that hath cut Rahab (that is Egypt) in pieces & wounded the Dragon? Art not thou he that who dried the sea for the ransomed people to passe over (Isa. 51.9). And in the Psalmes the coming of yethe Church out of Egypt is thus exprest. Thou didst divide yethe sea by thy strength thou breakest the heads of yethe Dragons in yethe waters. Thou breakest the heads of Leviathan in pieces & gavest him to be meat to thy people inhabiting the wilderness. Psal. 74.13, 14. Considering Comparing therefore this many headed Leviathan to yethe many headed Dragon, The the woman with a crown of 12 stars will be the church in Egypt & & thethe child wthwith the rod of iron is Moses & his rod. (Apoc 11) & the woman ins heaven wthwith a crown of 12 stars is the Church in Egypt & her child wthwith yethe rod of iron is Moses wthwith his rod. The child is caught up to Gthe throne of God & the woman flys into yethe wildernss that is Moses is exalted to be ruler over Israel & then. The Dragon Pharaoh stood ready to devour yethe manchild so soon as it was born, but not with the child was preserved & caught up to the throne of God Israel & Israel fled into yethe the Hebrews & they fled into the wilderness upon Eagles wings & there Balaam tought Balac to entice them to fornication & idolatry by their weomen. With respect to this allusion the Song of the Lamb is called yethe song of Moses, & the great City (the throne wchwhich the Dragon gave to yethe Beast) is45r is spiritually called Egypt. Apoc. 11 & 145.
In the other allusion, P the great Whore is compared to Babylon the idolatrous city Babylon seated in the wilderness the upon yethe many waters of Euphrates. And after the destruction yethe measuring of yethe temple & Altar & them that worship therein & prophesying the two witnesses alludes to the building of the second Temple that is of the inner courts of the Temple & Altar for the Iews while the outward court was left unbuilt for many years & at length became the Gentiles Court. And yethe prophesying of the two wWitnesses that alludes seems to allude to yethe prophesying of Haggai & Zachary at yethe building of that Temple, . & to their being called two Candlesticks & two Olive branches
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When an Angel came out of the Temple crying with a loud voice to him that sat on the cloud, Thrust in thy sharp sickle & reap; & another Angel came out from the altar who had power over the fire; , & cryed wthwith a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickele & gather the clusters of the vine of the earth
SYNCHRONISMS.
For understanding these things it is principally further necessary to know in what order of time the several parts of this prophesy are to be read For things wchwhich are contemporary illustrate one another but untill it is known that they are contemporary they make yethe Pro confusion render the prophesy mor intricate & confused. No This Prophesy consists of has three principal parts 1 tThe iIntroduction , the Proph consisting in Epistles to yethe seven churches, The Prophesy of the seales & Trumpets little book & the Interpretation of yethe Prophesy. For as Daniel Prophesies have an InterpetationInterpretation subjoyned to them so hath Iohns. And in what order of time all these are to be read will appear by the following scheme of yethe Prophesy.
In this
The Prophesy of the seales & Trumpets little book consists of three contemporary parts, The first part is of open & each part hath its interpretation. The first part is of the seales opening opening the first six seales & of the sealing sealing yethe 144000 & sealed & of saints & seeing yethe Palmbearing multitude: The second is of yethe seventh seal including the Trumpets & Vials Thunders ,: The third is of measuring or building the second Temple under the dominion of the Babylonians. by the inspiration of the little book in Iohns belly. The interpr first is interpredted by the vision of the Dragon Woman two Beasts & 144000 on mount sion; The second is interpreted by the vision of the seven Angels with Vials; of w The third is interpreted by the Wild vision of yethe Whore of Babylon sitting upon & her her Beast. The first of these interpretations alludes to the The history of the Hebrews coming out of Egypt, the second to theat dedic of the dedication of Solomons Temple, the third to that of the Babylonian captivity, & the rebuilding of the second Temple & se.
ALLVSIONS TO HISTORY
In the first allusion the Dragon is Egypt, the womainns crowned wthwith a crown of 12 stars & pained in travail is the Church of yethe Hebrews in bodndage & the manchild with yethe rod of iron is Moses & wthwith his rod. The Dragon stood before yethe woman Pharaoh stood ready to devour the manchild so soon as it was born. The child was preserved & caught up to yethe throne of the Hebrews, & they fled into yethe wilderness upon eagles wings the Egyptians magitians & their host of Egypt were overcome by Michael, & & the Hebrews sang the song of Moses & at the Red Sea fled into yethe wildernes upon eagles wings & there & the Hebrews upon the red Sea sang the song of Moses for their Victory over the Egyptians & in the wilderness Balaam taught Balac to entice them to fornication & idolatry by weomen. A Dragon or Crocodile was the ancient type of Pharaoh. So Ezekiel Ezek. 29.3 & 32.2. calls Pharaoh the great Dragon that lyeth in yethe midst of his rivers, & the Dragon ytthat troubleth the waters with his feet. And Isaiah Isa. 51.9 thus describes the coming of Israel out of Egypt. Art not thou he that hath cut Rahab (that is aa See Bochart Geog. l. 4. c. 24 p. 294. Egypt) in pieces & wounded the Dragon? Art not thou he who dried the sea — for the ransomed to pass over And in the Psalms Psal. 74.13, 14 the coming of the Church out of Egypt & making a prey of the drowned Egyptians is thus exprest. Thou didst divide the sea by the strength Thou28r Thou breakest the heads of the Dragons in the waters thou breakest yethe heads of Leviathan in pieces & gavest him to be meat to thy people inhabiting the wilderness. And that yethe seven headed Dragon alludes tTo this many headed Leviathan may be g further appear by c the seven headed Dragon alludes; as many further for the great city (the throne wchwhich yethe Dragon relinquished to yethe Beast) is spiritually called Egypt (Apoc 11) & yethe song of yethe Lamb is called the song of Moses (Apoc 15)
The second allusion is to the dedication of the first Solomons Temple. For For the Dedication was kept on the seven days of the feast of Tabernacles & in yethe beginning of the Dedication At the feast of the 7th month all iIsrael assembled to bring yethe Ark into yethe Temple &c on the morning of th & so soon as the Priests had brought the Ark into the most holy & so soon as they came out thence & lift up their voice with Trumpets & musical instruments to praise the Lord the Temple was filled wthwith a cloud (1 King. 8.10, 11, 12) & fire came down from heaven & consumed the burnt sacrifices & the glory of yethe Lord filled the house & the Priests could not enter into the house of yethe Lord because the glory of yethe Lord had filled the house & then they celebrated the De (2 Chron. 7.1, 2.) And then they kept the dedication of yethe Altar wthwith very great sacrifices on yethe seven days of the feast of Tabernacles. 2 Chron. 7.8, 9, 10. And In allusion to all this Iohn saw the Temple of yethe Tabernacle of the testimony opened & seven Angels come out of it in Priests habit & then the Temple was filled with smoak & no man was able to enter into the Temple till the seven plagues of yethe seven Angels were fulfilled, & wchwhich & the Angels at wchwhich plagues were yethe sacrifices of yethe seven days of the feast poured out their Vials or drink offerings at wchwhich yethe Angels poured out their Vials or drink offerings.
The third allusion is to yethe Babylonian captivity dominion & building of the second Temple In For in yethe Prophesy In that captivity Ezekiel was be eat did eat a boo the roll of a book written wthinwithin & without & found it sweet in his mouth & then was sent to prophesy to yethe house of Israel dominion of& idolatry of Babylon. & building of yethe second Temples For the great whore has the name Babylon in her forehead In the Babylonian & sits upon many waters as Babylon did upon the waters of Euphrates, & as the Iews went through the deserts of Arabia to Babylon so Iohn was carried into the wilderness to see the whore. This is And in the prophesy of wchwhich this is the interpretation, In the Prophesy in captivity & the & Iohns eating the little book alludes to yethe like action Ezek 2 & 3. of Ezekiel in Babylonia & his measuring the Temple & Altar & leaving yethe outward Court unmeasured for the Gentiles alludes to the building of the second Temple & Altar with their courts & leaving the peoples outward court unbuilt for many years unbuilt & in yethe hands of yethe gentiles for many years so ytthat after it was built it was still called yethe Gentiles court, & yethe two witnesses in the streets of the great city & where orour Lord was crucified. allude to Haggai & Zechary in th under the dominion of Babylon. And in the interpretation of this Prophesy the stat who prophesied at yethe building of that Temple, & the streets of Beast wchwhich ascends out of the abyss & killeth them is yethe whore of Babylons Beast & yethe great city where they liye dead are is Babylon.
KINGDOMS AND CHVRCHES TYPIFIED
These things being understood observed we are in the next place to know what nations, kingdoms & Churches are spoken of in this Prophesy to be understood by their several types in this Prophesy. A that since the four Beasts are all of of Daniel are all of them still alive, the two last of them within whose countries the Christian religion was propagated are yethe subject of Iohns Prophesy & are in that Prophesy represented by the Dragon & ten horned Beast. And the Churches of these kingdoms true & false are represented by the seven candlesticks, the two Candlesticks, the two horned Beast & the Whore of Babylon Woman [wchwhich first appeared in heaven & afterward became yethe whor fled into yethe Wilderness & became the Whore of Babylon.] For every kingdom has its cChurch & when the national Church is a false one the Kingdom may have two churches a true one & a false one.
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And as the heathens when they were initiated into the service or worship religio religion of a heathen God were marked wthwith or into the military service of a king were marked in the forehead or neck or breast or wrest of the hand with the mark of that God or king (Sedulius in cap, ad Romanos & Salvianus in idem cap. ad Rom, so these Christians when they were initiated by baptism into yethe Roman Catholick religion of Christ were makrked wthwith the sign of the cross as the symbol of the Christian religion or banner of Christ (A. Quid est &c wchwhich sign, saith Chrysostom Chrysost. Tract 118 in 19 Chap. Ioan., if it be not made either in the forehead of the beleivers or in the water wthwith wchwhich they are regenerated or in the oyle or Chrism wthwith wchwhich they are annointed or in the wi sacrifice wthwith wchwhich they are feed, none of these things are rightly performed. And therefore So general was the use of this sign & so much religion was placed in it that they that used ithis signe opposed it to the mark of Antichrist. Potest fieri ut sicut nos habemus Characterem Christi, id est Crucem qua signamur, ita habeat Antichristus proprium characterem quo signentur ij qui in eum credideriut Ambros. Suis dabit [Antichristus] Characterem in dextera manu et fronte nequis dextra sua pretiosam illam crucem pingat in fronte. Author lib. de consumnatione mundi & Antichr. qui falso inscribitur Hippolito martyri. In detxteram manum ac frontem insculpturus est [Antichristus] homini characterem hunc suum impium, ne scilicet facultas sit homini dextera se signandi signio Christi Salvatoris nostri, neque rursus in fronte ullatenus tremendum sacutissimumque sullatenus tremendum sanctumque Domini nomen imprimere queat, neque etiam gloriosam atque formidabibemformidabilem Salvatoris crucem insculpere. Novit enim infelix ille per impressionem crucis Domini potestatem sibi omnem ad emptam iri. Quamobrem signat hominis dexteram quod ea scilicet cuncta nostra membra signemus. Similiterque frontem quod illa, candelabri in modum, lucernam lucis, hoc est signum salvatoris nostri in altum præfereat. And a little after: Draco signaculum suum loco signi crucis Salvatoris nostri modis omnibus conabitur imprimere. Ephrem Syrus de Antichristo. See therefore whether this superstitio sign be the mark of Christ or the mark of Antichrist.
Besides the veneration of dead men &
At the same time wthwith the wors veneration of dead men & the supertitioussuperstitious use of yethe signe of the cross, there crept into the Churches consecrating of water & oyle & other things, placing a virtue in things consecrated, praying by & beads, the cebacycelibacy of the clergy, the placing of religion in abstinence from lawful meats & from marriage & many other superstitious ceremonies, or of all wchwhich Austin bishop of Hippo makes this mention. Hoc nimis doleo quia multa quæ in divinis libris saluberrima præcepta sunt minus curantur, et tam multis præsumptionibus sic plena sunt omnia, ut gravius corripiatur qui per Eoctavas suas terram nudo pede tetigerit quàm qui mentem vinolentia sepelierit — Ipsam religionem sacramentis misericordia Dei quam paucissimis et manifestissimis celebrationum Sacramentis meisericordia Dei esse liberam volutit, servilibus oneribus premunt, ut tolerabilior sit conditio Iudæorum, qui etiamsi tempus libertatis non agnoverint, legalibus tamen sarcinis, non humanis præsumptionibus subjiciuntur. Augustin. Epist. 119 ad Ianuarium.
And least you should think all this to be excusable seing the people still remained Christians: heare what de opinion the ancienter Christians had of these times before they came to pass. For Cyprian bishop of Carthage thus describes the Antichrist wchhose coming was then expected. Cavenda sunt autem . . . . . . . . . . . frustrentur. Cyprian. de unitate Ecclesia.
tanquam ipse sit templum Dei, quod est Ecclesia: sicut dominus sedet in amicūum id est velut amicus. Augustin. de civit. Dei l. 2. c. 19.
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Quid est quod omnes noverunt signum Christi nisi cCrux Christi? Quod signum misé froutibus adhibeatur sive frontibus credentium, sivé ipsi aquæa qua regenerantur sive oleo quo Chrismatae unguntur, sive sacrificiao quo aluntur, nihil eorum vite perficitur. Augustin Tract 118 in Evang. Ioan. Crucifixus noster Crucifixus noster a morte surrexit et cœlos ascendit; crucem nobis in memoriam suæ passionis reliquit, crucem reliquit ad sanitatem. Hoc signum præsidium est amicis, obstaculum est inimicis. Hujus crucis mysterio rudes catiechizantur eodem mysterio fons regenerationis consecratur. Ejusdem crucis signo per manus impositionem baptizati dona gratiarum accipiunt. Cum ejusdem crucis charactere basilicæ dedicantur, altaria consecrantur, altaris sacramenta cum interpositione dominicorum verborum conficiuntur, sacerdotes & Levitæ per hoc idem ad sacros ordines promovetur, et universaliter omnia ecclesiastica sacramenta in hujus virtute perficiuntur. Augustin. in De Sanctis Serm. 19. [sen de Annunciatione serm. c 1 3.]
And as this mark was sign or mark wchwhich at first was used innocently only to degenerated into superstition & became the badge & mask of yethe Roman Catholick religion & succeeded in the room of the marks of the heathen religion religious Gods a charm & in the room of the Marks of the heathen Gods was readily received by the heathens who set up the worthi deified the Martyrs so some of these Chri new Christians tell us that this mark was to be succeeded by the mark of Antichrist. Suis dabit [Antichristus] charactem . . . . imprimere. Ephræm Syrus de Antichristo. This mark is therefore amongst the Roman Catholicks, what the marks of the heathen Gods were amongst the heathens & what the mark of Antichrist was to be amongst the Antichristians.
At the same time wthwith the veneration invocation of dead men & the superstitious use of the sign of the cross & & the consecrating of all things with it & placing a vertue in things so consecrated came in the Authorial edit: reordering of the following items as indicated by numerals 1–4. 3 celibacy of the clergy, the 2 consecration of virgins the 4 praying by beads, the 2 1 absteining from lawfull mea placing religion in abstinence from lawful meats & from marriage & great number of other superstitions of wchwhich Austin bishop of Hippo gives us makes this accoun general account mention. Hoc nimis doleo – – – – ad Ianuorium.
– by yethe saint-worshippers & succeeded in yethe room of the marks of the heathen Gods: so some tell us that this mark was to be succeeded – – – Antichrsistians.
Pope Damasus tells us
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Vpon this inscription Baronius makes this observation. Reperitus in antiquis inscriptionibus Damasus pro unione sanctæ Ecclesiæ nuncupasse vola Martyribus quæ et persolvit ubi Romanus Clerus relicto schismatico Vrsicino, Damaso conjunctus est. Baron. ad A. C 367. p. 909 sect. 19. Whence it should seem that Damasus made this vow to the Martyrs The schism therefore upon wchwhich Damasus made this vow to the Martyrs was made at the Election of Damasus in yethe Bishopric of Rome A. C. 367.
Ambrose who was made Bishop of Millain A. C. 374 & died A. C. 397, in the his end of his Preface conclude his second prayer with this invocation. Et ut efficax sit hæc mea sit deprecatio, beatæ Mariæ virginis suffragia peto – – – – Apostolorum intercessionem imploro – – – – Matyrum preces deposco – – – – Confessorum orationes expostulo – – – – Talium domine Deus preces nunquam spernis si ut pro me exorent ipse inspiraveris. And in his servmon Serm. 92 on the Martyrs Nazarius & Celsus – Suet hisc [Martyr Nazarius] Mediolanen suim peculiaris putetur privilegio sepulchri sed omnium est commune suffragij. Neque enim instius urbis charitas proflua et fides avara tantum hæc martyri derogaverit dum sibi arrogat ut solum ega mæenia sua, patrocinij illius beneficia affutura esse crediderit. representing that the merits patronage of the Martyr was not restrained to the city Millain he adds Non clauditur lociæs quod diffunditur meritis. Invocasti ubique martyrem ubique te exaudit ille qui honoratur in Martyre. – – – – Quæ cum ita sint honoremus beatos martyres, principes fidei, intercessores mundi, præcones regni, cohæredes Dei.
Emphæm Syrus who died in the year 378 has many invocations in See his works. And
These were the practises of the Roman Catholicks in yethe last 30 or 40 years of the 4th Century. And by these beg practises the invocastion & worship was so far established that Theodoreth the Eccle bishop of Cyrus, the Ecclesiastical historian wrote soon neare the beginning of the fift Century neare the beginning of the fift century gave this account of the state of things The souls of the triumphing martyrs live in heaven among yethe Quires of Alngels; but and the bodies are nont every one buried in his own mon severally singly buried in several single monuments, but the citises towns & villages have divided them amongst them & cease not to confess them salutiferous to infirm minds & sick bodies. And yet no less do the governors of Cities & Presentidents of Provinces venerate them; by whos & by using their means of their prayers & intercession with God obtein divine gifts. Therefore in their divided bodies the force & gracevirtue remains intire & their slender & minute reliques have the same virtuepower with the whole, the virtue of the martyrdome remaining undivided. For the grace wchwhich remains vigorous & potent, distributes gifts to them that ask, measuring its bliberality by the faith of them that ask petitioners. Theodoret. l. 8 de Martyr. And again: The Lord our God has brought his dead into the Temples instead of your Gods & has made them destitute of glory & inf imp vain void & given their honour to the Martyrs. For instead of the festivals of Iupiter & Bacchus solemnities are perfermed wthwith a popular festival to Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Antonius, Mauritius, & other holy Martyrs; & instead of that ancient pomp & b filthy obscenity & impudence, there are celebrated festivals modest chast & full of temperance are celebrated [ not smeared wthwith wine not n made light & dissolute wthwith wine & feasting & songs laughter, but wasounding wthwith divine songs & spent in devoted to dedicated to hearing sermons & sending up prayers to God with holy tears & great sighs. ] Theod. ib.
– – nob. puero et Evodio Coss.
And after this they pretended they filled all places with altars wchwhich they pretended to the fields & high ways with altars erected to Martyrs wchwhich they wchwhich they pretended to be discoverd by b dreams & revelations: wchwhich And this occasioned the following making of the following Canon by t the 5t Council of Carthage A. C. 398. Placuit ut altaria – – – – reprobentur Tom. 1. Concil. p. 594
However tThe invocations of Saints did not yet in use in the publick worship in Churches was hitherto exercised only in the private at the shrines & altars of the saints & in private devotions & did not yeatt make a part of the publick worship: But yet before yethe end of the forurth Century occasioned the invocation of Christ instead of the father by some of yethe Clergy in yethe yethe publick worship by some of the Clergy47r Clergy as I gather by this a Check given to this prac sort of prayers in the beginning by yethe 23d canōon of yethe 3d Council of Carthage A.C. 397. tVt nemo in precibus vel patrem pro filio vel filium pro patre nominet [i.e. ut nemo ad patrem filium preces dirigat, nemo precetur in nomine patris] Et cum altari assistitus, semper ad patrem dirigatur oratio. Et quicunque sibi preces aliunde de [quam ex probatis formalis] describit[] non eis utatur quam nisi prius eas cum instructionibus fratribus contulerit. Origen describes at large in his booke περί ἐνχῆς how all prayers were to be directed to yethe father in yethe name of yethe Son. [The Co first Council of Constantinople decreed that Glory should be given to yethe Holy ghost & from thence forward the Doxology gGlory be to yethe father & to yethe Son & to yethe Holy Ghost was used in yethe publick worship. The But And after this the invocation of Christ & yethe Martyrs being not yet decreed by any General Counce others besides the father creeping into creeping into the Churches without the authority of any Council, this Council of Afric thought fit to put so] The Doxology was changed began to be changed in yethe reign of Valentinian & Valens & & the C change was co estab as confirmed by the
With the invocation of Saints came in yethe invocation of the Son & Holy Ghost in opposition to all wchwhich [& to prevent these invocations coming into the prayers at the altar] & when these invocations got into private devotions & were creeping into the prayers public prayers the third CoucilCouncil of Carthage A. C. 397 opposed the innovation by this Canon Can. 23. Vt nemo in precibus vel patrem pro filio vel filium pro patre nominet. Et cum altari assistitur, semper ad patrem dirigatur oratio. Et quicunque si preces aliunde describit, non eis utatur, nisi prius eas cum instructioribus fratribus conturlerit. The doxoligy of the Holy Ghost was decreed by yethe Council of Constantinople A. C. 381 but no Council had yet decreed the invocation of any other then the father.
And as the miracles attributed to yethe reliques of yethe Martyrs introduced the invationinvocation of the saints so the miracles attributed to yethe reliques of Christ & signe of yethe Cross, introduced yethe promiscuous use of the names of the father & Son in prayer as if it were indifferent whether they prayed to the father of to the son, for God's sake or for Christs sake or for Gods sake & therefore yethe 3d Council of Carthage for preserving the characters & properties of the persons decreed in ytheir 23 canon Vt nemo in precibus vel patrem pro filio – – – contulerit. It seems there was not yet any common form of prayer injoyned, but every Presbyter used such forms as he liked & therefore the Council by this Canon for preventing the corruptions wchwhich were creeping in the public prayers restrained them single Presbyters from using new forms without good the approbation of their able brethren.
And To And to yethe same purpose
And in like manner the Apostle Paul tells us that so soon as that wchwhich hindred should be taken out of yethe way (namely yethe heathen Roman Empire) should be taken out of yethe way there should come an aApostasy wchwhich he calls the Man of Sin & the son of perdition ,& which that this Apostasy should be reveled & appear with all by a strong delusion with all power & signes & lying wonders & with all deceivablness of unrighteousness so soon as that wchwhich hindred (namely the heathen Roman Empire) should be removed taken out of the way. And what it was that hindred & should sit in εις τον ναον for the temple or Church of God in them that perish because they received not the love of yethe truth,. & should sit εις τον ναον for yethe Temple or ChurhChurch of God, or in place of yethe Church in th in manner of the Temple or Church of God. And this revolution of a Christian Empire succeeding the heathen & presently degenerating & becoming idolatrus & Antichristian being one of the greatest revolutions revolution wchwhich ever happened in the Roman Empire deserved here to be explain described.
This change of the Roman heathen Empire to The Apostle Paul was no sooner fled into the wilderness then And in yethe woman iAs soon as the woman had brought forth a manchild & her child was caught up to the throne of God & she fled into the wilderness & became the Whore of Babylon.
This conversion of the heathen Roman Empire to yethe Christian religion & of & of the Christian Roman Empire yethe in the same age to the Antichristian religion & the division of the Western part of it soon after into ten kingdoms being the of the greatest revolutions wchwhich ever happened, in this Empire deserved to be here described. By antichristian I mean only a gath only heretical: for the first Christians called all hereticks Antichristians, In this & meant nothing more by the great Antichrist who great Antichrist then that first heresy wchwhich should first prevail above the rest & grow general. In this sense Iohn tells tus that Antichrist should come & that there were already many Antichrists in the world, that is many forerunners of the great Antichrist general heresy. And Cyprian speaking of the baptism of hereticks in general saith: hæreticos secundum Evangelicam et Apostolicam contestationem adversarios Christi et Antichristos appellatos, quando ad Ecclesiam venerint unico Ecclesiæ baptimate baptisandos esse, ut possint fieri de adversarijs amici, de Antichristis Christiani. Cypr. in Concil. Carthag. sub finem. So then if the invocation of dead men be hæresy & before the end of the 4th Century grew general, the whole Empire before yethe end of that century became what the Apostles & first Christians meant by the great Antichrist. if placing supernatural virtue in [the signe of the cross & words figuers & ceremonies & reliques & things consecrated things consecrated by th & in yethe bones & other reliques or pretended reliques of dead men & in prayers & invocations directed to their ghosts or dæons] be sorcery & if the invocation of dead men be idolatry & sorcery & idolatry be heresy if Christian sorcerers or Christian Idolaters be hereticks –
Here Cyprian tells you that when the Devil should use his gospel should prevail against the heathen religion & the Devil should see his idols thrown down & temples deserted he th should insinuate himself an into the Christian churches with & deceive them wthwith false & specious pretences of religion, & make them & make them become antichristians under the name of Christians &make them err & fall away & under the name of Christians become hereticks & antichristians [when he should be cast dout of th heaven he should by Michael & the manchild be born & caught up to yethe throne he should come down amongst the inh. of yethe E & S the woman should fly into yethe Wilderness & become the whore of Babylon, when the heathen Roman Empire wchwhich letted should be taken out of yethe way, there should come an Apostalcy called s the man of sin & the son of perdition should come with by a strong delusion with signes & all power & signes & lying wonders & with all deceivablenss of unrighteousness in them that perish & should continue till Christ should destroy him with the breath of his mouth & brightness of his second coming] When the heathen Empire should become Christian, the Christian Empire should become antichristian. All hereticks are Antichrists & For In yethe language of the first Christians all hereticks were Antichrists & the great Antichrist was nothing else then the great heresy that he the great heresy. For Cyprian speaking of yethe baptism of hereticks tells us that saith hæreticos secundum eEvangelicam & Apostolicam contestationem adversarios Christi et Antichristos esse appellatos, quando ad Ecclesiam venerint, unico Ecclesiæ baptismate baptisandos esse ut possint fieri de adversarijs amici de Antichristis Christiani. While the Empire continued heathen there were many Antichrists, that is many he teachers sorts of hereticks but the Catholick but the Christian Church prevailed against them; when the Empire became Christian a heresy grew popular prevailed over the Church & under the name of Christian became the great catholick Antichrist. For if the worship invocation of dead men be idolatry & idolatry be heresy the Roman Empire before the end of the fourth century became herecticclcaal, that is, in the language of Cyprian & the primitive Christians, it became Antichristian; & therefore since there was to be but one great Antichrist, this its he. For if the invocatiotsn of placing supernatural vertue in words & figures & ceremonies & things consecrated & reliques & images & invocations of dead men, be abominablel actions, actions of the same kingd with the heathen charms & magic & sorcery; & if the invocation of dead men be idolatry, & if Christian sorcerers & Christian idolaters be the worst of hereticks, then the Roman Empire before yethe end of the fourth century became very heretical, that is in the language of Cyprian & the primitive Christians it became very Antichristian, & the Romans under the names of Catholick Christians became catholick Antichristians. Which change of religion from heathen to Christian & from Christian to Antichristan being one of the greatest revolutions wchwhich ever happened in the Roman Empire, deserved here to be explained.
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This Church was first spewed out ofr Christs mouth b partly by the separations made by the Woman flying in & two horned beast inwat the flight of the first into yethe wilderness & rise of the last out of the earth by degrees First the Woman separated from the seven Churches & left only a fled into the wilderness leaving only a remnant of her seed. Then the two horned beast separated from the remnant in rising out of the earth. Then the Dragon by the instigation of the two made war upon the remnant & by instigation of the two horned Beast caused all to separate & worship him & the Beast & theis Image & receive his mark or name or number except the 144000. The Church from wchwhich these separations were made was that The Churche wchwhich in the latter end of the reign of Constantine [The seven Churches from wchwhich thiese separations wasere made wasere till the end of the reign of Iov Constantius Iulian & Valentinian the Church Catholick.] These In the reign of Constantine the great & latter end first part of the reign of Constantius there been were great disputes between several parties of the Church but without a separation The first separation & then [The first separation made from the seven Churches was by the reign of made by the Church of Rome in the reign of Valentinian,. & therefore the Seven Churches continued the Church Catholick till theis reign. of Valentinian] T Some parties endeavoured to impose new form articles of faith in new forms of words. The seven Churches laboured against all new forms according to the Apostles rule. Hold fast the form of sound words (2 Tim. 1.13.) that form of doctrin wchwhich was delivered you (Rom. 6.17) wholesome words the words of our Lord Iesus Christ (1 Tim. 6.3) avoiding profane & vain bablings the words of truth The Church Catholick continued entire & undivided untill & undivided from the days of the Apostles untill the reign of Iovian, & all this time was illuminated by the lamps of the seven Churches & then The first separation was made from it by the Church of Rome in the reign of Valentinian as is represented by the flight of the Woman into the woman into the Wilderness & the next was made from it by the Churches of Egypt & Syria as represented by the rise of the two horned Beast, & then the Dragon by the made war upon the remnant of the Womans seed & caused all to by the influence of the two cause by the influence of the two caused all the rest to separate & worship the Beast & his Image & receive theis mark or name or number except the 144000. And by all these separations Christ spewed the Church of Laodicea of out of his mouth. & the Saint worshippers set up Thus was the daily worship of the seven Churches taken away & the abominat religion of the saintworshippers w abomination of worshiping of dead men set up in the room of it in all the Roman Empire. And this was done at the opening of the seventh Seale. For then it was that the sevent 144000 were sealed out all Israel. tThen it was there silence in heaven for half an hour while the t on the day of the great fast while the high Priest offe offered incense with the prayers of the saints afflicted saints in affliction afflicted saints and the time of there sealing. Then was the Temple & Altar & they that worship therein measured to signify the demolishing of the a separation of yethe people of God from from yethe multitude & thereby a the a demolishing of the first Temple &c building of a second whose seven lamps candlesticks were the seven Churches of Asia & a building of a second Temple whose outward court wisas given to the Gentiles.
[& vain bablings & oppositions of science falsly so called ( the words of faith (1 Tim. 4.6) [that wchwhich was committed to thtr their trust, avoiding profane & vain bablings & oppositions of science falsly so called (1 Tim 6. 20) & not giving heed to commandments of men (1 Tit. 1.14 .)
[the words of faith ] (1 Tim 4.6) B And these disputes continued without a separation till the reign of Valentinian.
[the words of faith (1 Tim. 4.6) But notwithstanding these disputes the these disputes made no separation. The visible Church Catholick continued eintire & undivided from the days of the Apostles to the untill the reign of Iovian. & Some few separated even in the days of the Apostles as Iohn represents. They There are many Antichrists by wchwhich we know that it is the last time. They went out from us but they were not of us: for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us (1 Iohn. 2.19.) And Iude: These be they who separate themselves (Iude. 19) But these separatists were small bodies of men in comparison of the Christians Church from whoich they separated. And such small separations continued to be made in all times from yethe days of the Apostles till the end of the heathen Roman Empire. without endagering the Church till chatholick till the Church Bishop of Rome separated from her. with his adherents separated from her. Th This great separation was made in the reign of Valentinian & Valens & is represented by the flight of yethe woman into yethe Wilderness & leaving behind her a & herein parting from the remant remnant of her seed wchwhich keep the commandments of God & have the testimony of Iesus. At the same time or soon after the adherents of this Bishop in the Greek Empire adherents of this Bishops in the Greek Empire, namely yethe Bishops of Egypt & Syria separate made a separation wchwhich is represented by the rise of the two horned Beast out of the earth. & so And then yethe Dragon by the instigation of yethe two horned Beast made war upon the remnant of yethe Womans seed.
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When Cæcilian was ch created bishop of Carthage by a party & the Church of Afric opposed him in favour of Damatus as a traditor (whether justly or injustly is not the present question): Cæcilian sided with the Pope against the doctrine of the ancient Church of Afric for rejecting the Baptism of hereticks & the Pope mutually sided wthwith Cæcilian against the Church of Afric who held that doctrice & bein in hearing yethe cause would admit no heare no living evidence against Cæcilian: And by this trafinc between the Pope & Cæcilian they set up a set up promoted & so one anothers interest & authority in Afric & ruined that Church which of wchwhich rejected the Baptism of hereticks & brought in there the doctrine of the Church of Rome.
When Athanasius was accused of killing Arsenius & breaking a communion cup Chu & was condemned for it condemnesd by the Council of Tyre & by Constantine the great of killing Arsenius & breaking the Communion cup of Ischyrus, & (whether justly or injustly is not the present question) & when he & his party friends appealed to the Churches Pope, so thereby asserting to the Pope appeales from all the world, wchwhich is the universal Bishopric: the Pope in gratitude absolved Athanasius without hearing the cause between him & his accusers, summo or having authority to heare it, & summo hoping by this trafic with Athanasius supported by the joynt interest of the bishops of Egypt & the West to co pro overcome the Bishops of the East & set up his authority over them, he summoned them to a Council at Rome to give an account of their proceedings, wchwhich summons was a claiming the Vniversal Bishopric: & theo the Eastern Bishops supported themselves for a time against this innovation, yet the Egyptians & West Italians Romanists ceased not to trade with one another till they ruined the seven seven Churches of & & made merchandise of their Bishopricks, pretending for a colour that they were Arians or Semiarrians tho in all their Creeds wchwhich are many & large there was & are still extant there is not one word of Arianism to be met with. What tany of them were in their harts God only knows. In their outward profession We are are to judge of them by their outward profession & if they did not profess Arianism, its malice & railing to call 'em Arians.
& Charles conquering much introd introduced the Roman Liturgy into his kingdom by force & give tiths & Charles compelled his subjects to receive their Roman Liturgy & gave tiths to the Roman Clergy, & throughout his kingdom & upon a commotion raised in Italy at Rome against the Pope went to Rome to compose it in favour of the Pope & w things were when the Popes adversaries expected to have been heard the Pope was in t declared above all humane judicature & in recompense made Charles Emperor of the West & Charles made the Popes new subjects in Peters pPatrimony & took this oath to the Pope: In nomine Christi spondeo – – sweare allegiance to him as their Lord. Such was the T trafick trade & commerce by wchwhich the Merchants of the earth grew were made rich & the Woman was nourished, & the Kings of the earth lived deliciously with the Whore.
make sway many [. And he shall plant his tabernacle between the seas [the mediterranean & the dead sea, in a place called Harmageddon] yet he shall come to his end [in the battel of Godg] & none shall help him. For the waters of Euphrates were dried up that the way of the kings of the East might be prepared to the battel of the great day of God Almighty. And the Beast & Kings of the earth or east & their armies, were gathered together the battel together by the three Froggs wchwhich came out of the mouths of the Dragon Beast & Fals Prophet, & the Beast & fals Prophet being of one religion wasere taken & for their great wickness cast into the lake of fire & the rest being of another religion were only slain with the two edged sword. And the old Serpent the spirit of error wchwhich reigned in the Dragon & deceived them deceived them was cast into the bottomless pit., the same bottomless pit out of wchwhich it arose with the Locusts, & the t pit wchwhich was then unlocked & opened to let out the Locusts. which the sam pit wchwhich had been unlockt & stood opened to let out this errors spirit with of the Locusts the spirit of error of with this darness with the Locusts Locusts & stood open till this battel, but was now shut again & the Dragon locked up in it. for the same Spirit of error old Serpent same spirit of error & darkness to be cast into it & shut up & locked up again as before again for a thousand years.
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Of the two Monarchies.
1. In the language of Prophesy Beasts are put for nations & kingdoms & their several parts for the analogous parts of the kingdoms, as their heads for the governing parts, their horns for the military powers, their wings for their armies & people wherewith wchwhich th governments where wherewith they move themselves & on wchwhich they stretch over nations, their bodies for the common people, their flesh for the riches their bones for the fortified cities & strong holds, their teeth nails & hoofs for bands of soldiers such as are Legions squadrons regiments & companies, & the number of head horns or wings of any Beast for the number of governments dominions & particular kingdoms in that beast. & sometimes for the number of nations or Provinces reigning successively. & the life for the of the Beast for the continuance of the nation even after its dot dominion is taken away. And because shortlived Beasts are put for long-lived kingdoms the days of yethe Beasts are put for the years of the kingdoms.
In The prophesy of the scripture of truth is a commentary upon the vision of the Ram & He-Goat & in thiese Visions Danil comprehends o the times of all the great Empires from his own days to ours & distinguishes them into the reigns of two general Empire represented by the two Beasts.. The Ram comprehends the reign of yethe Medes & Persians & the Goat the reign & affairs of the Greeks ever since. their cono the reign of the Persians. For Daniel tells us that the Goat Ram had two horns & the two horns were high but one was higher then the other & the higher came up last & that the Ram having two horns are the kings [that is the kingdoms] of Medea & Persia. The first horn therefore is the kingdom of the Medes & the second is the kingdom of the Persians. And therefore the reign of the Ram began at the fall of Nineveh, & rise of the contemporary kingdoms of the Medes & Babylonians out of the ruins of the Assyrian Empire. 6. Daniel tells us further that the rough goat is the king of Greece (that is the kingdom,) & the great had a notable horn between his eyes & smote the Ram & brake his two horns & cast him to the grownd & stamped on him & grew waxed very great, & when he was w strong the great horn was broken & for it came up four notable ones towards the four winds of heaven & that thetat first horn being broken whereas four stood up for it four kingdoms shall stand up out of the nation but not in his power. The first horn is therefore ( not the person of Alexander the great (for his person was not succeeded by four kingdoms) but the kingdom of the Greeks during the reign of Alexander while it continued in a monarchical form, that is during the reign of Alexander the great & & his brother Philip Aridæus & young sons Alexander & Hercules, & the four conspicuous horns are the four great monarchies into wchwhich the whole monarchy brake at the death of young Alexander & Hercules that is the southern monarchy of Egypt Libya & Ethiopia under Ptolomæus Lagi the northern eastern monarchy of Babylonia Mesopotamia Assyria Media & all Persia as far as India under Seleucus, the northern Monarchy of Syria Cilicia Cappadocia & the lesser Asia under Antigonus & the western monarchy of Meacedon Greece & Epire under Cassander. These kingdoms Daniel describes again in his prophesy of the scripture of truth, saying that a mighty king shall stand up [Alexander the great] that shall rule wthwith great dominion & do according to his will & when he shall stand up his kingdom shall be broken & shall be divided towards the four winds of heaven, but not to his posterity. The great horn between the eyes of the Goat was therefore not the person of Alexander but his kingdom & it was broken not at his death but after but after the reign of his posterity sons young Alexander & Hercules, & by consequence into the kingdoms abovementioned. And Daniel adds that his kingdom should His captains were at first only governors of Provinces under Philip & Alexander young Alexander & did not put crowns on their heads till after the death of those kings. And Daniel adds that his kingdom should be pluckt up for others besides those, that is for some others of less note, such as were the kingdom of Thrace under Lysimachus sin Thrace Sandrocattus in India.
7. Now as the Goats Rams horns continued both together upon his head after one had conquered the other, & with both standing upon his head till the R Goat brake them notwithstanding51r notwithstanding that the Ram brake them was always mona under a single monarch so we are to conceive that the four horns of the Goat continue after they are once risen, continue standing upon his head notwithstanding any changes that the nations signifyed by them may afterwards undergo by conquering one another or breaking into new kingdoms. By the four horns therefore we are to understand the Empire of the Greeks in a divided state from the time that it brake into four great kindgoms. For & when Daniel tells us that the four horns in the latter time of their kingdom when the transgressors are come to the full, a king of fierce countenance & understanding dark senstences shall stand up, & his power shall be mighty & these words imply that this king is a the kingdom of the four horns is to continue a considerable time but not perpetually for the king of firerce countenance stands up when in the latter time of their kingdom & therefore when he stands up their kingdom comes to an end. Which is as much as to say that in the latter end of the divided state of the kingdom of the Greeks reigning in several collateral kingdoms, a new kingdom of fierce countenance shall up which shall put an end to that divided state. For Daniel adds that this king of or kn some considerable time but at length to have an end, & that it is to end when the king of firerce countenance stands up, & grows mighty. Which is as much as to say that the Greeks were to reign in sevallseverall contemporary kingdoms untill the king of fierce countenance should roise up & subdued them & thereby become mighty And by consequence this king is the Roman Empire. of fierce countenance shall be mighty, but no & a king cann or kingdom cannot grow mighty without conquering his neighbours. So then this king of fierce countenance was an Empi a mighty Empire wchwhich rose up over the Greeks in the latter end of the divided reign of their several k contemporary kingdoms represented by the four horns & by conquering them grew mighty & put an end to that divided reign. And such an Empire w was the Roman & none other but the Roman.
W In the Prophesy of yethe scripture of truth, wchwhich is a commentary upon this of the Ram & He-Goat, when Daniel had prosecuteds the history of the divided reign of the Greeks fr down to yethe year of Antiochus from the breaking of their Empire into four kingdoms unto the year reign of Antiochus Epiphanes [in wchwhich the Romans conquered the kingdom of Macedon & thereby began to stand up over the kingdoms of the Greeks, he adds And after him arms shall stand up. These arms are the king of fierce countenance. & there breaks off a in that very year in which the Romans conquered the kingdom of Macedon, & subjoyns And after him Arms shall stand up. And this explains what Daniel means in his prophesy of yethe Ram & He-Goat by saying, And in the latter time of their kingdom when the transgressors are come to the full a king of fierce countenance shall stand up. The latter time of their kingdom was when the Romans began to conquer them. Transgressors were come to the full when the High-Priesthood was sold to him that whad most money for it, th & the sub the High Priest set up built a place of exercise in Ierusalem to instruct youth in the heathen customes, & conspired another his successor & being deposed invaded Ierusalem with an armed force to recover the H. Priesthood & his successor imployed his brother to sell yethe holy vessels, & matny forsook yethe law & went after yethe heathen fashions & one that had been High Priest invaded Ierusalem wthwith an armed force to recover the highpriesthood & great multitudes forsook yethe laws & hear did the followed yethe heathen fashions, & conspired with the heathens to set up the heathe take away the sdaily sacrifice & set up the heathen abominations in all Iudea. At that time the Romans began to stand up over the Greeks & put by degrees successive conquests put an end to the reign of the four horns & therefore they are the king of fierce countenance.
The arms wchwhich stood up after Antiochus, took away the daily sacrifice & placed the abomination of desolation. And the king of f
Daniel tells us that out of one of the four horns shoul came forth a little horn wchwhich waxed exceeding great toward the south & toward the east & toward the pleasant land.
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They also created Flavian bishop of Antioch in the room of Meletius then dead, & put by FPaulinus a friend to the Roman Church for because of blaming him for his discord with Meletius
At these things the bishop of Rome & Alexandria were much offended [ having communicated with Paulinus ] & deriving the authority of their seats from the Apostles by succession. And to subject the authority of the Greek Councils to the Church of Rome — referred to the bishop of Rome. But the eastern Churches stood their ground till the reign of Iustinian Phocas.
For the Bishop of Constantinople was no sooner made the second Primate next next after the bishop of BRome but he began to imitate rival the Bishop of Rome in dominion, For arrogated to him arrogating to himself the ordination of the Metropolitans of Thrace Asia & Pontus & of of the barbarous northern nations & thereby gaining a Patriarchal power over them. And being got into possession he was established Patriarch obver those Diocesses by this Canon of the Council of Chalcedon – – – – – – grandure of the cities. And Because those Cities were the two soveraign Imperial Cities of the two Empires the bishop Emperors & their general Councils set themir bishops above the rest gave the first place to their bishops. for the dignity & peace of their Empires gave a suitable honour & power to the bishops of those cities And for understanding the extent of the power of the bishop of Constantinople you are to know the extent of t barbarous nations over whom he presided. For Nilus
For Nilus Doxapatrius in his book – . . . Gothia [in insula Scandia mari baltico [in the Baltic sea] & Abasgia & Chazaria Iberia & Alania [a large country upon the river Tanais] & great Russia & sent them metropoltains; & Balsamon – – – – that of Thrace
W In the times of the heathen persecutions, & chiefly in those of Decius Dioclesian & Maximinus, the Christians fled in great numbers into the fled out of the Empire , & , & propagated the christian religion among the barbarous nations & & they & wthwith their disciples continuing in subjection obedience to the churches from whence they fled receivd their bishops from them. Alania & th The nations between the Eu Euxine & Caspian Seas & upon the river Tanais as far as Alania inclusively received bishops from the Dioc Metropoliotan of Pontus & the nations upon the Euxine westward & northard as far as great Russia inclusively received bishops from the Metropolitan of Thrace. For Balsamon in his commentary upon the 18th Canon of the Canon of Council of Chalcedon saith that Alania was under the diocess of Pontus & Russia under that of Thrace. When therefore these Diocesses became subject to yethe sea of Constantinople, the Churches of these northern nations became subject to yethe same Sea: And in this state the Churches of the Greek Empire continued till first Iustinian & then Phocas tsubmitted them to the bishop of Rome. They continued under the bishop of Rome But this submission continued not long: & & afterwards in the times of the controversy about image worship the Greek ChuchChurch & whence after the Greek Church separated she But this submission was but of short contiancecontinuance & in the times of the controversy about the worship of images the Greek Church drew of with her from Rome first Illyricum orientale, so th & ynthen Sicily & Corcira & & Calabria in Italy. & from that time the Patriarchate of Constantinople equalled that of Rome. For Doxapatrius &c in who lived in the middl of the 11 century in his book a part of wchwhich was published by Leo Allatius gives us this account of the extent of that Patriarchate in his days
as this law especially since the article of beleiving the Church was firstyear next year er year was in Cried by the second general Council. TFor this was the first time that the article word of Cath. was & Herod d
Coynage duty from Scotland —
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And that it was now sfully established is further manifest by the Letter of all the bishops of the diocess o province of Atles to Pope Leo A. C. 450, wheo in petitioning
And from that time till the invasion of Pontus & Asia by the Turks
After this, thDoxapatrius goes ton to give an account of above 700 bishops sub under the Patriarch of Constantinople. Thus the Bishops of the two imperial cities rivalled one another & grew up at once from being bishops of single cities to be the universal bishops of two great Empires. And if the Christian Churches of all Moscovy be added to the Greek Church the Patriarchate of Constantinople was the more uni greater then that of Rome. For the Russes continue to this day in the doctrine faith & practise of the Greek Church, & the metropolitan of Moscow who was their primate, was ordeined by the Arch Partriarch of Constantinople till about the year 1588: At wchwhich that time th Hieronymus Patriarch of Constantinople coming to Moscow solemnly resigned his patriarch dignity to the metropolitan of Moscow that city, & he who remains to this day Patriarch or supreme head of Church of Moscovy. And thus the Impe Imperial seat of Greek Church is des translated into Moscovy as that of the Latines Church is into Germany. A And thus the northern barbarous nations of Moscovy are become the imperial seat of the Greek Church, as those of Germany are of the Latine.
And it is observable that as the bishop of Rome in order to gain the universal BpBishopricBishop claimed his descent from Peter & called his bishopric the Apostolic sea so the bishop of Constantinople made th contended for yethe un.universal BricBishopric & recconed his Church founded by Andrew the apostle. to fe In the who was firstly called, The fathers of the three first centuries often cited the text Thou art Peter & upon this rock will I build my Church, but they did not apply it to the Church of Rome. The prophe Pope Iuluis when he began to claim appeals from all the world began first of any man to apply this text to support the authority of that ch city the Roman Church .] The prophesy was fulfilled in Peter when by his preaching the Churches of both Iews & Gentiles were founded, the Churches of the circumcision by his at the first pren Pentecost after the resurrection & ascention of Christ, & the churches of the uncircumcision at the conversion of Cornelius. And Pope Iulius when he began to claim appeals from all the world began the first of any man to apply it to the any of authority of the Church of Rome. found the universal authority of the sea of Rome upon his text.
These Churches of Rome & Constantinople were rivals also in claiming the universal bishopric & in colouring over their ambition by pretenses of religion. If yethe Church of Rome claimed under Peter who is named the first among the 12 & called her self the Apostolic sea, the Church of Rome Constantinople claimed under pretended her self to be founded by Andrew the Apostle who was first called converted & called to be an Apostle.
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Daniel in his of the king of the south & the of Egypt & Syria down to yethe [reign of Anton a vile person Dan. 11.21. & And after he had descr ag over the king of Egypt & his return into Syria wchwhich happ came to pass A. C. b that th both those kings hearts shall be to do mischief at one table but it shall not prosper: for yetheyet the appointed. Then he shall return into his land wthwith great riches shall be against yethe holy covenant. This was fulfilled when Antiochus return out of Egypt spoiled the Temple as is described in the beginning of yethe first book of Maccabees. At yethe time appointed he return & come towards yethe south but it shall not be as the former or as the latter; For the ships of Chittim shall come against him: therefore he shall be grieved & return & have indignation against the holy covenant: so he shall do he shall even return & have intelligence wthwith them that forsake the holy covenant. This is that famous profanation of yethe sanctuary All this came to pass Anno Iul. Per. 4546 when Antiochus going a second again into Egypt the Roman] pronfhanation of yethe Temple by Antiochus Epiphanes [For when Antiochus made his last expedition into Egypt & the Roman Legates caused him to return back; upon his return he spoiled Ierusalem & commanded that all should be of one religion & I that yethe Iews should Iews I wor & by the assistance used the wo yethe Iews should forsake their law & be of the heathen religion caused the Temple to be profaned by the worship of idols set many Iews apostatising & assisting him in these matters.] which he describes in these words. The For the ships of Chittim shall come against him (the seat his last return out of Egypt des wchwhich the Pro Daniel describes in these words. Therefore he shall be grieved & return & have indignation against the holy covenant: so shall he do he shall return & have intelligence wthwith them that forsake the holy covenant. Here the prophetic history of yethe kings of yethe north & south breaks off. For Which is an argument that this For Romans & the King of Pergamus this very sam year conquered Perseus king of Macedon Which shesws this to be an extraordinary period. And I take it to be extraordinary upon a double account. First because it was yethe the abomination of desolation was now set up, For & then because Daniels fourth Beast by yethe conquest of the kingdome of Macedon (wchwhich was one of yethe four heads of yethe Leopard be third beast) began now to rise out of yethe sea. TDaniel in describing the invasion of Egypt by Antiochus two years before, saith of the kings of Syria & Egypt Both these kings hearts ((in the hearts of yethe kings of Egypt & Syria) shall be to do mischief (that is against the holy covenant) b & they shall speak lies at one table but it shall not prosper: for yet the end shall be at yethe is still to a time appointed. Accordingly Antiochus in his return out of Egypt went up against Ierusalem & spoiled the Temple & now set up the endeavoured to extirpate their religion & set up the abomination but it did not prosper because the time the end was not yet. There was to be another setting up of yethe abomination in the time of yethe end in wchwhich wthwith better success in the time of the end. And this is mentioned in yethe next words. And after him arms shall stand up & they shall pollute the sancturary of strength & take away the daily sacrifice & place the abomination which maketh de of desolation wchwhich maketh desolate This is the abomination of desolation wchwhich Christ speaks of as to come after his days This is yethe abomination of desolation wchwhich Christ speaks of as to come after his days. The word מקנן some translate on his part others out of him ;: I render it after him, this sense being justified by a like expression a little fbefore Ch. 11. 8 and yethe he shall continue some years where & he shall continue (some) years המלךכ signifies after the king. of yethe north.
The Prophet having given a particular description of the Kings & affairs of the53v profanation of yethe Temple ens off there & passes from yethe to the affairs of the Romans wchwhich then rose out he passes to the affairs of yethe kingdom of Pergamus Roman Empire. For the affair the & presently after the king inheriting the kingdom of Pergamus beacame the last horn of the He Goat. Eumenes king of Pergamus having great enmity with Perseus king of Macedon went to Rome & sollicited the Senate to enter into war with Perseus & at his sollicitation the Romans undertook yethe war & joyntly wthwith Eumenes, & upon yethe overthrow of Perseus took Macedon to themselves having granted Asia to Eumenes the t Eumenes about 20 years before. But however the kingdom of Eumenes And about 36 years The Kingdom of Pergamus we & But about 36 years after, they succeeded in the throne of Pergamus by right of inheritance D D became lords also of the kingdom of Pergamus by right of succeeding in that throne by right of inheritance. When therefore Daniel saith ytthat aAfter him arms shall stand up,stand up, he means that After the days of Antiochus Epiphanes, c the armies of Pergam Pergamus shou or after the kingdom of Pergamus shoulalld stand up in the power of yethe Romans, & they shall pollute the sanctuary of strength. The The place is sbest interprete The prophesy is the same wthwith that of concerning yethe little horn of yethe He Goat. The rough Goat is the kKing of Greece & yethe great horn between his eyes is the first king. Now that being broken of whereas four kingdoms stood up for it four kingdoms shall stand up but not not in his power & in the latter time of their kingdom when the transgressors are come to yethe full (that is when they shall p take away the daily sacrifice & set up the abomination of desolation) a King of firerce countenance & understanding dark sentences shall stand up & his power shall be mighty but not by his own power, & he shall destroy wonderfully & shall posperprosper & destroy yethe holy people. This King took away the daiyly sacrifice & cast down yethe place of yethe sanctuary to yethe grownd w (Dan 8.11) wchwhich came not to pass befor in yethe wars of Vespasian against the Romans against the Iews. This And when again when the Greeks in the room of the true worship set up set worship of images in their churches, I do not see but that this act may be as truly called setting up the abomination of desolation as any oth that of Antiochus or any other of act of the the heathens Romans fr In setting it up there was a great & lasting d contention in yethe Greek Churches. The Emperors Leo Isaurus & Constantius Copronymus opposed the worship of Images for above 50 years together. Ierene the Empress set them up for a while, then the Emperors Michael Curopalata Michael Balbus & Theophilus threw ymthem down Images & again & forbad their worship for 28 years together. But in the year 842 in spring the Empress Theodora set them up again with great solemnity & rejoycing & in memory of this act the Greeks kept an annual festival. And this is the last act of setting up the abomination as that of Antiochus Epiphanes was the first.
If we ra reccon the 2300 days from yethe first Act (for Daniel tells us that the transgressors were then come to yethe full & calls these days the length of the time of the transgression of desolation to give yethe sanctuary & yethe host to be troden under foot &) the days will end in the year of Christ 2132.
And if we count the 21290 days from the last Act (for Daniel dates these days from the time that yethe daily w sacrifice or worship shall be taken away & yethe abomination that maketh desolate set54r set up) the days to assert any thing of tim are other periods earlier periods preter.] or in the year before recconing th And if we add 45 days more to complete the number blessedness of them that expect will will arive 2177 wchwhich is the year of Iubile counting every 50th year the year after every seventh sabbatical year to be a y Iubile, & beginning the count at yethe after yethe division of of Canaan by Ioshua. And if Daniel is now to stand in his lot those who awake out of the dust, & the sanctuary is to be cleansed at the end of the 2300 days. the commandment to restore & restore & to build Ierusalem may in order to the cleansing of the sanctuary may go forth in yethe year of Iubile 2128. For the Abomination times & laws must be changed by the littles horn & the Abomination placed during a time times & an half & when God shall or till the year 2102 & when God shall have waccomplished [or finished) to scatter the power of the holy people then all these things shall be finished.
These numbers I put not as certain (for who can know the times wchwhich God has put into his own breast) but to abate the heat of those men who are upon less probable grounds are constantly dayly predicting yethe fall of these times as sur mat hand.
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countenance & understanding dark sentences shall stand up shall be mighty but not by his own power & he shall destroy & shall prosper & pactisepractise & shall destroy the mighty & the holy – &he shall also stand up against the Prince of Princes. And in the scripture of prophesy of the Scripture of truth wchwhich is a commentary upon the of the Ram & Hee-Goat, after Daniel had described the division of the Monarchy to into four to w towards the four winds of heaven, he describes the reign & actions of the kings of the south & north wchwhich are two of the four kings & prosecutes their history down to the reign of Antiochus Epiphanes & there in whose days the transgressors against the holy covenant were come to the full & there off in that very year in wchwhich the Romans & the kingdom of Pergamus conquered the kingdom of Macedon & passes from at that period of time passes from the history of the kin passes to R kings that is the very beginning of the latter time of the four horns or time in wchwhich they & leaving the history of the kingdoms of the north & south he passes to desrcribe the rise of a new kin the kingdom wchwhich should take away the daily sacrifice in these words, And after him arms shall stand up & they shall pollute the sanctuary of strength & take away the daily sacrifice & place the abomination wchwhich maketh desolate. Now by comparing these three prophesies (two of wchwhich are interpretations of the third) its manifest that the little horn, the king of fierce countenance & the arms which stand up after Antiochus are one & the same dominion: [that the four horns come to an end & when t the kings since this horn rose up this horn rises rose up in the latter end of the kingdom of the four horns & therefore they come to an end upon its rise that by growing in waxing exceeding great it s its it is described great above all the former horns, even exceeding great great eastwar, evenet great even to yethe host of heaven, & to the Princ & the & it could not grow so very great wthoutwithout conquering the other horns, it w] that it waxed great above all the other former horns exceeding great eastward & southward & toward Iudea, & great upwards even to yethe host of heaven & it could not grow to very great without conquering the other horns, that] are one & the same dominion & therefore can be no other then the Roman Empire reigning over the Greeks All three rise up after the four horns, the first Da & third take awa all three are described mighty & grow mighty. The first & third take away the daily sacrifice The first has an host given him in transgression & t wchwhich transgression is called the transgression of wchwhich maketh desolatieon, & the third places the o abomination wchwhich maketh desolate & the second destroys wonderfully the holy people, & the third places the abomination wchwhich maketh desolate & therefore all three are the same. The second rioses king of fierce countenance rose up in the latter time of the kingdom of the four horns & theforetherefore the four horns when transgressors were come to the full & therefore the four horns came to their end & this end is when transgressors are come to the full & was when the little horn groews great, the third r & when transgressors of against the holy covenant awere come to the full: , that is & the third rose after that is in or soon after the reign of Antiochus Epiphanes when the Romans began to conquer the four horns & transgressors against the holy covenant were grown very numerous & conspired wthwith Antiochus to set up the against it & the Romans began to conquer the four horns. The to set up the religion of the heathens in Iudea The little horn waxed is described great above all the former horns & so were the Romans & they alone. The little horn waxed gr exceeding great, great up to the host of heaven & it could not grow so very great without conquering the other horns It waxed exceeding great towards the south & toward the east & toward the pleasant land, that is it extended its conquests exceedingly southward56r soutward & eastward & towards Iudea, & so did the Romans are one & the same dominion, & that this dominion rose up in the end times of the reign kingdom of the four horns & therefore b waxed rose up great by conquering them, or time in wchwhich they decreased succeeded them & & fe it grew up as they decreased & succeeded their kingdom & grew great & that it grew great above all the four horns all exceeding great, great up even to the host of host of heaven & conquered far & wide & became too great to be any other kingdom then that of the Romans Empire reigning over the Greeks, or to speak more ly, the kingdom of Pergamus under the administration of the
For the kingdom of Pergamus came out of the kingdom of Ma the wchwhich was one of the four horns. It was at first a very little only a castle & It conquered conquering all Asia on this side the mountain Taurus & became gra became a little horn. & gr It was a very rich & flourishing kingdom but very vitious. & It was not conquered & destroyed was at length left given to the Romans by the last will & testament of Attalus its last & king so that they may be accounted his successor in the throne of this kingdom. &And from thenceforward under their administration it grew was mighty but not by its own power. it Vnder their administration it waxed exceeding great towards the south & towards the east & towards the pleasant land conquering Armenia Mesopotamia Syria Egypt & Iudea & the regions, Vnder their administration it took away the dayly sacrifice of the Iews, placed the abomination in all Iudea, rose up persecuted the Christians & casting down some of the stars to yethe grownd, & & set up the abomination of the Mahuzzims, had an host or multitude in the transgression of desolation & continued to the time of the end or last end of the indignation or time of the end. All these are characters of yethe last horn of the Goat & agree perfectly well to the K.Kingdom of Pergamus And This is particularly to be noted that the Ch power of the little horn was mighty but not by his own power. , & for such was the power of the kingdom of Pergamus untill it separated from the Latins & became the Constantinopolitan Empire, & I do not know – – – – – – the two first.
But fFor making this still clearer more evident it is to be conceived that all Daniels Beasts are alive to this day. The golden head, the silver breast, the brazen belly & the iron leggs of the Image continued all in being together till the stone cut out of the mountains without hands smote the Image upon his feet & brake the whole Image to pieces at once & the gold iron the clay the brass the silver & the gold were broken to pieces together & became like chaff of the summer threshing floor, & the wind carried them away together that no place was found for them. And so in the prophesy of the four Beasts the three first of them had The following addition/deletion sequence has undergone several revisions; the code cannot clearly represent which came first, so I have separated the deletions but left them in original order of appearance. their lives were prolonged for a time & prolonged for a season & time after their Dominion that is untill the end of the reign of the fourth Beast had their dominions taken away but their lives were prolonged for a season & time. Their dominion of every Beast was taken away when the next Beast arose & c but the lives of the three first woere prolonged till the end of the reign of the fourth Beast as is manifest by the vision of the Image. And in like manner it is to be conceived that the Ram & when the He Goat continue both of them al smote the Ram & brake his two horns & cast him to the grownd & stamped upon him, it is to be conceived that the Ram had his dominion taken amway but his life was prolongued & that the Ram & Goat continue both of them alive together till the end of the reign of the four29r four Monarchies. , became For the Ram is the kingdoms of Media & the Goat is the kingdom of Greece & the kingdoms of Persia & are two of the four Beasts kingdoms Empires represented by the four Beasts. The Goat therefore comprehends all the times of the two last Monarchies.
In like manner a horn may wa continue after its it has lost its soveraignty is taken away & its is reduced into a Province under anothers dominion. For the f fairst horn of continued after the Medes were conquered by the Persians. & though The Persian Empire was a singl always under a single monarch the & the Ram is represented with this two horns standing together upon its head untill the Goa Hee-Goat brake them both ast once. And so the four horns of the Goat notwithstanding any conquests of one another changes they may understand conquering one another must be conceived standing together upon his head till the little horn comes out of one of them & their kingdom comes to an end, And so also the little horn when grown great may be conceived standing upon the Goats head to the end, of his life notwithstanding the various al changes it may undergo by warsrs,. especially since its power is said to be mighty but not by its own power. , & not other horn of the Goat reigns it is the Goat's last horn.
For if theis other power by wchwhich the power of the little horn is mighty, it were it the power of any horn of the Goat, that horn ought to be Greek kingdom of the Greeks that kingdom would be a horn of the Goat & that horn wold be the biggest of all theis horns. of the Goat And therefore since the Goat has no such horn, that power must be the power of some other nation & the li power of the little horn must be great by the power of some other nation little horn must be a kingdom of the Greeks whose power is gre mighty by the power of a people forreign to the Greeks.
The four horns reigned till the transgressors are were come to the full (Dan VIII.23) that is till the transgressors of the holy covenant were grown so numerous & wicked as to conspire to tak against it, & by consequence till the days of Antiochus Epiphanes who held intelligence with them that forsook the holy covenant Dan XI.30. 1 Mac. 1.2 Mac. IV. And in the latter time of their kingdom when transgressors were come to the full, the king of fierce countenance stood up (Dan. VIII.23) And therefore the kingdom of the four horns at length coames to an end & the Goat reigned in the last horn alone when thewhen their reign was ended & the little horn was grown exceeding the reign of th the Goat reigned in this horn alone & this horn being mighty but not by his own power reigned under a forreign power wchwhich was mightier then the proper power of the Goat, & such a forreign power could be no other then that of yethe Romans
For after the latter time of the kingdom of the four horns is expired are we are to conceive that the For after Goat reigns only in his last horn & t
For since the last horn str king of fierce countenance is the last horn of yethe Goat & stands up in the latter time of the kingdom of the four horns, we are to conceive that the the kingdom of yethe 4 horknsingdom hath a latter time of their kingdom of his reign & therefore expires soon after & comes to an end & that after it is expired the Goat reigns only in theis last horn & by consequence that his last horn being then then grown exceeding great represents the kingdom power & kingdom of yethe whole Goat. For it grew exceeding great towards the south & towards the east & therefor was a northwest horn & grew great by conquereding the kingdoms of Egypt in the South & Syria & in the & Cilicia in the east wchwhich were two of yethe four horns. And The king of fierce countenance therefore when the reign of the four horns expires is the ten whole Goat & his power which grows is mighty but not by his own power is the power of the whole Goat, & the other power by wchwhich he is mighty is the power of a another people divers from the Goat & mightier then he, & such another of power was that of a people were the Romans and none30r & none but they. If this other power had been athe power of any it ought to have been represented by a horn upon the Goats head: but not represented it must be athe forreign power of another nation forreign to the G in dominion & by consequence of the Romans.
Now the four horns reigned till the transgressors [against the horn were come to the full (Dan. VIII.23) & when in the latter that is till the Antiochus Epiphanes when the transgressors were grown very numerous & conspired with the heathens against the holy covenant (Dan XI.30. 1 Maccab. 1.2 Maccab. in the latter time of their kingdom when the transgressors were come to the king of fierce countenance stood up (Dan. VIII.23) And therefore this king & the armies stood up after Antiochus answer to one another in the time of their rising
The little horn he is by some taken for Antiochus Epiphanes very injudiciously. A horn of a Beast is never taken for a single person. A new horn is alwayalways taken for a new kingdom & the kingdom of Antiochus was an old one. He reigned over one of the four horns, & the little horn was a fift under its proper kings. This horn waxed exceeding great was at first a little one & waxed exceeding great & so did not Antiochus. It is described great above all the other former horns & so so was not Antiochus. His kingdom was diminished & made weak & tributary by the Romans & The horn was a king of fierce countenance but & prospered but Antiochus by by the Ambassado a meere message from them Romans he was frighted out of Egypt & afterwards routed & baffled by the Iews. on the contrary was weak & tributary to the Romans & he did not enlarge it. T The horn was a king of fierce countenance & destroyed wondefully & practise prospered in his practices against the holy people but Antiochus was fright was frighted out of Egypt by a meer message of yethe Romans & ba afterwards routed & baffled by the Iews: he plotted a hi Has The horn was mighty by anothers power, Antiochus acted by his own power power The little horn reign The vision of yethe little horn till the cleansing of the sanctuary was unto 2300 days that of & ynthen the sanctuary was to be cleansed. Antiochus in theis first year of his reign granted a licence to the prevaricators to set teach the customes of the heathens in Iudea, in the sixt year spoiled yethe Temple in the eighth year placed the Abomination & in the eleventh year the daily sacrifice was restored temple was cleansed The times do not agree. & None of these periods make up 2300 days. The Iews kept no record account of time by days longer then a month. They counted the age of the Moon or days in a month or Moon & the Months or Moons in a year: but their months & years were of no certain length; & for Daniel to tell the Iews of an exact period of 2300 natural days when they had no method in use of counting above 30 days would have been that number, nor could determin natural the number of day by their years & months the number of days in any period of time past, would have been very improper. And therefore days in this prophesy as well as in all the rest of Daniels prophesies are to be understood of years types of years. Which being granted the Goat in the rieign of his last horn can signify nothing less then yethe reign of yethe Greek nations of the Greek Empire under the administration of a forreign power till the end of 2,300 years.
As the vision of the Goat relates to the Empire of the Greek so the vision of the fourth Beast relates to the Empire of the Latines. The first Beast wchwhich was like a Lion & had eagles wings to represent the contemporycontemporary kingdoms of Media & Babylonia. And to signify that When its dominion was taken away its life was prolonged: for Daniel beheld till Its wings were pluckt when its dominion was taken away, & then it was thrown & it fell & falling to the a down from that exalted state in wchwhich its kings were worshipped as Gods, & it was made to stand below on the earth upon the hand or feet like a man & mans heart was given to it.
The second Beast wchwhich was like a Bear, raised it self up on one side to signify that arose by exalting the Persians above the Medes. And it had three ribbs in the mouth of it between the teeth of it, as if it was eating them, that is, the the imperial fenced cities of the strong holds & fenced cities of three conquered kingdoms Sardes Lydia Babylon & Egypt. And they said unto it, Arise, devour much flesh & the that is devour the flesh upon the ribbs wchwhich is the or the riches of the three kingdoms For the Medes & Persians were poor people & fared hardly & were cloathed in ware leather garments untill they conquered those three very rich & flourishing kingdoms. And saith
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For the four horns reigned till the transgressors were come to the full Dan. VIII.23 that is the till the transgressors of yethe holy covenant were ripe for suff numerous & wicked enough to set up the daily endeavour conspire to take away the daily sacrifice & set up the abomination, and this was t & by consequence till the reign of Antiochus Epiphanes, who held intelligence with them that forsaooke g holy covenenant Dan XI.30. 1 Mac. 1. 2 Mac. IV. W And in the latter time of the kingdom of the four horns when the transgressors are come to the full the king of firerce countenance stands up (& Dan. VIII.23) & therefore we are to conceive
For the little horn came forth out of one of the four horns that is out of the side of one of the four, & so did the kingdom of Pergamus. It cam came forth grew out of the side of the kingdom of the north wchwhich conqu by conquering all Asia minor on this side the mountain Taurus. It was at fortirst only a Castle & by this conquest became a little horn. It was a very rich & flourishing kingdom but very vitious. It was not conquered & broken by the Romans & like the ‡ destroyed like the four horns, but was given to the Romans by the last will & testament of it's last king Attalus, so that they may be accounted his successor in the throne of this kingdom. By that succession it became a began to stand up, with power stood up with great power & became a king of fierce countenance It stood up with the Romans by congquer in conquering its troublesom & dangerous adversary the kingdom of Macedon & by the last Will of Attalus being united to the Romans it became more great & more formidable, & from thence forward its power was mighty but not by its own power. Under the administration &c. & from thence forward its power was mighty but not by its own power that is, it grew up & became mighty under anothers power.. Vnder the administration of the Romans it waxed exceeding great towards the east south & towards the east & towards the pleasant land conquering as Syria & Egypt & Iudea with the regions adjoyning & with a wing of abominations make Iudea desolate. & in abolishing the religion of the Iews & making Iudea desolate Vnder their administration it waxed great even to the host of heaven & cast down some of the stars to the grownd & stamped upon them: (Dan. VIII.10) those that knoew their God & instructed the people being persecuted by him & falling by the sword & by flame & by captivity & by spoile many days. Vnder their administration Dan. XI.33. And at length this horn Vnder their administration he magnified himself even to the Prince of the host: ho and he stood up against the Prince of Princes, that is against the Messiah Dan. VIII.11, 25) being the Messiah, exalting himself becoming being the king who doth according to his will & exalts & magnifies himself above every God. Dan. XI.36. And by him was the daily [worship] twas taken away & the place of his sanctuary [the sanctuary of the Prince of the host that is of the Messiah] was cast down (Dan. VIII.11) the worship of Mahuzzims being set up & in the room of the daily worship, and for all plac people being for of all religions were being being forbiad to worship in other places then the temples of the Mahuzzims & the wh places being where they met were being confiscated & abolished. And an host was or multitude was given him in the transgression & it cast down the truth to the grownd & he cast down the truth to the grownd the whole world conspiring with him to set up the transgre in the transgression abomination of desolation called here the transgression & a little after the transgression odf desolation. And he cast And it thehas been cast down the truth to the grownd & he it practised & prospered: the oppressing & so earing out the saints who refused to transgress & making the world desolate of Gods people & causing causing all societies of men except a very far scattered dispersed people to transgress. And the vision concerning the transgression of desolation to give both the sanctuary & the host to be troden under foot was to continue unto 2300 days, (Dan. VIII. 12 13, 14) that is unto so many Iu Iudaic years, and to be at the time of the end (Dan VIII.17.), that is at the time when the king of the south pushes at this horn & the king of the north comes against him with many ships., Dan. XI.40 It was to be in the last end of the indignation. Dan 8 VIII.19 & 11. XI.36 & by conseequence & to last continue till the sanctuary shall be cleansed that is till the end of the Iewish captivity. Dan. VIII.14. It was to continue to the end of the time times & half a time Dan Dan XII.6 & further till God shall have accomplished to scatter the power of the holy people Dan XII.7 that is till the end of the reign of the last horn of Daniels fourth B.Beast & even till the end of the dispersion of yethe Iews & therefore is not yet fully accomplished. For this horn is mighty at this day but not by its own power. It has always reigned under another's power: first under the power of yethe Romans & now under the power of the Turks, called by Daniel whom Daniel calls the king of the north. So then the Goat comprehends all the times of the two last Monar of the four Empires as the Ram comprehends all the times of the two first.
But For
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Because of damage it is not certain that this folio continues from the previous. The four horns reigned till the transgressors were come to [against the Holy covenant] were come to the full (Dan. VIII.23) that is, till the days of the heathens Antiochus Epiphanes when the transgressors were grown numerous & conspired with the Heathens against the holy covenant (Dan XI.30. 1 Maccab. 1. 2 Maccab. IV.) And in the latter time of their kingdom then those horns began to lose their dominion the Romans & king of Pergamus conquering first the kingdom of Macedon in the reign of Antiochus & afterward the other kingdoms of Syria & Egypt. And in the latter time of their kingdom [the time when the four kings are falling ]t &] when the transgressors are come to the full [orthat is in the time when the four kings are falling & the transgressors begin to conspire wthwith yethe heathens against the daily sacrifice] the king of firerce countenance stands up. He stood up by conquering them. He stood up wthwith the Romans in conquering the kingdom of Macedon & became a king of fircerce countenance by the las growing into one kingdom with the Romans, & from thence forward his power was mighty but not by his own power. Vnder the administration &c.
And Daniel [standing as it were at the eastern Gate of the Temple] beheld till the thrones were set & the ancient of days did sit whose garment was white as snow & the hair of his head like pure wooll: His throne [above yethe Ark between the Cherubims ] was being seen through the flames of the Altar in the temple th scene of this Vision] was like the fiery flames & his wheels [the wheels of his throne as in the visions of Ezekiel] as a burning fire. A fiery stream [the flame of the Altar] issued & came forth from before him: & thousand thousands [represented by the Cherubims] ministred unto him and ten thousand times ten thousand stood before him & from his face the heaven & earth fled away. The judgment was set & the books were opened & Daniel beheld till the B fourth Beast was slain & his body given to yethe burning flames. And one like the son of man [Michael the great Prince who standeth up for] the people of Daniel, the son of man who comes in yethe clouds of heaven word of God & king of kings with a two edged sword word of God wthwith the two edged sword] came with the clouds of heaven to yethe ancient of days, & [at the sounding of the seventh Trumpet] there was given hism a kingdom dominion & glory & a kingdom that all people nations & languages should serve him.
After Daniel had described thies rise & reign of the fourth kingdo Bestast & of his ten horns & of the horn wchwhich rose after them: he proceeds to dscribedescribe their fall by a vision of of God sitting in the judgment in the Temple in the most Holy place abo in his throne above the Ark between the Cherubims, Daniel standing before yethe Temple & seing this vision through the as it were through the flames of the Altar. I beheld, saith Daniel, till the therones were set & the ancient of days did sit whose garment was white as snow & yethe hair of his head like pure wool His throne was [ swas like the fiery flames [of the Altar] & his wheels [the wheels of his throne as in yethe visions of Ezekiel] a burning fire. A fiery stream [the flame of yethe Altar] issued & came forth from before him & thousand thousands [represented by the Cherubims] ministred unto him & ten thousand times ten thousand stood before him [& from his face the heaven & earth passed away fled away.] The judgmtjudgment was set & the books were opened & Daniel beheld till the 4th Beast was slain & his body given to the burning flames [upon the Altar.] And one like the son of Man [Michael the great Prince wchwhich standeth for the children of Daniel's people, the Word of God with & king of kings wthwith a two edged sword] came to with in the clouds of heaven to the ancient of days & [at the sounding of the seventh Trumpet] there was given him dominion & glory & a kingdom that all nations should people & nations & langugages should serve him
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of Persia shall be far richer then all the kch his riches he shall stir up all against the realm at
and like the leopards bramble & fierce & had upon the back of it four wings & dominion was given to it. of the bishopricks wchwhich after the reign of Alexander & his sons brake. These heads & wings are (their became divided when after the death these kingdoms being the kingdom of Hee-Goat will manifest that yethe kingdom of the four represented by the Leopard, & therefore the little last of fierce countenance Tigris after them four is contemporary to the fourth Empire. Possible new paragraph here. wchwhich dreadfull & terrible & strong exceedingly & nails of & devoured the whole earth & trode it down & brake de of the Roman Empire wchwhich reigned next after the them Beast was divers from all the former kingdoms. They ings, this a Senate & annual Consuls. And it had ten horns in n & the ten horns out of this kingdom are are ten kingdoms wchwhich shall arise. out of this Beast is the properly the Empire of the Latines. The kingdoms of four Beasts are still in being. The three first had their lives y. by the Beasts wchwhich rose up next after them but their nd T The Lion had a mans heart given to it & is still the nations of Media & Babylonia nation of Persia beyond Media & Babylonia, the Leopard ce Asia minor & Egypt & Syria the & the fourth Beast & Roman Empire on this side Greece are the proper body of the fourth Beasttrode down the nations represented by the third Beast & by the b He-Goat & reigned i stamped upon them & reigned over them till the building of Constantinople & the erecting of yethe Constantinopolitan Empire, & then being separated from them & reigned above & brake cities & kingdoms A. C. 408 & 409 as we shewed above, & these ten kingdoms are its ten horns.
And Daniel considered the horns & behold there came up among & them another little horn before whome there were three of the first horns pluckt up by the roots & behold it was divers in this horn were eyes like the eyes of a man & a mouth speaking great things & its look was more stout then its fellows, & & its thoughts & it spake great wordgs against the most High & thought to change times & laws it made war & made war with the saints & prevailed against them. & times & laws were given into its hand for a time times & half a time. Dan. VII. And one that stood by & made Daniel know the interpretation of these things told him that the ten horns were ten kingdoms that shold arise & another [king] should arise after them & be divers from the first [kings] & subdue three kings & speak great words against the most High & think to change times & laws & they should be given into his hand for a time times & half a time. This little horn in being numbred among yethe other horns & called a king must be a little kingdom: for Dan by Kings Daniel understands kingdoms. But it was of a different kind from the other ten kingdoms having a life or soul different from that of the Beast & in having eyes & a mouth was a seer & a Prophet as well as a king. BrDa As a prophet he or law-maker in sacred matters of religion he spake great words against the most High & thought to change times & laws & they were given into his hand for a time, & & he ware out the sa that is in a blaspheming manner he dictated new blasphemous laws against the laws of God & pro by those laws he did ware out the Saints & prevailed for a time. Now such a Seer a Prophet & a king was the Bishop of Rome & there is no other dominion to wchwhich this Prophesy can be applied. He pretends to infallibility A seer is a Bisho Επίςσκοπος is a Bishop in a litteral sense & th hHe claims the Vniversall Bishopric With his mouth he pretends to infallibility & that his laws are binding to the whole world wchwhich is prophesying to be a Prophet in the highest degree. . . He pretends that he has power the keys of heaven & that hise has power reaches over in heaven & hHell & as well as on earth & carries carries in token of his power that he weares Multi-layered authorial edit. Suggested order: 1. "...on earth & carries the keys..." 2. "...on earth & that he weares the keys..." 3. "...on earth & carries the keys..." 4. "...on earth & in token of his power he weares the keys...". the keys of heaven in his hand & the triple crown of the kingdoms of heaven earth & hell on his head: for so his flatterers name them. He pretends to a power of dispenseing with Gods positive laws even in particular cases, of forgivingeness was of forgiving or to retaining sins of granting indulgencies, toof canoniseing saints dead men teacher to be invoked & we to dis saints of remitting the pains of purgatory or Hell, of absolveing subjects from their oaths of allegiance & of depriving all his opposers of heaven by excommunication, & of disposing of kingdoms by divine right. And This h is his mouth, & he is the only PrincePotentate in the world58r world universal power & legislative power & speaks with such the most High. It remains that we shew how the king & becaome a temporal king himself.
heathens till the reign of Clodovæus their king. He the Roman Cath Catholic religion A. C. 496 the Pope & the Pope made Remigius Archbishop Bishop over France. This was the first consideration Pope Vniversal Bishopric. Then Clodovæus great victory over the Goths receved from the splendid crown adorned with gemms besides other presents & having t victory A. C. 4507, sent it serven year after as a is more fit to adorn that august head then his own. rbere relates, was afterwards called Regnum, the nd this was the first instance of the Popes wearing a crown.
Leo Isamus A. C. 4 726 to put a stop to the worship of Images, by yethe which was then had been long overspreading yethe east run called a meeting of Counsellours & Bishops in his twice put out an Edict against that worship & wrote to Pope ral Council might be called but the Pope thereupon of Rome confirmed the worship of Images, excommunicated absolved his subjects in Italy from their allegiance to pay tribute to the him, & thereby got the city awed a great part of the city into his own hands kill Paul the Exarch. And the Lombards also being zealots for yethe worship of Images & pretending to favour the cause of the Pope invaded the cities of the Exarchate. Hitherto Rome had been a Dukedome in the in the hands of the Emperor & governed by a Duke appointed by the Exarch or deputy king of Ravenna: now the Pope who had hitherto been Bishop it became the temporal Metropolis of the Pope. ., & the Pope became king of Rome, but his kingdom was but a very little horn.
At length Pope Zechary A. C. 752 fearing the power of the Lombards deposed Childeric a sloathfull & useless king of France & the last of the race of Merovæus & absolving his subjects from their obedience oath of allegiance gave the kingdom to Pipin king of Austrasia & Suevia forever, hoping thereby to strengthen himself by makeing a new & potent friend. And tThus by the conjunction of these two kingdoms did one of the ten horns fall before the little horn. And while the temporal power of the Pope in France (in ordine ad Spiritualia) was grown so very great, he deserves now to weare the temporal crown sent hism by Clodovæus.
The same year in March this Pope died & Stephen succeeded & before the end of the year the Lombards took Ravenna & put an end to the Exarchate or kingdom of Ravenna. And this is the second of the three kingdoms that fell.
Then Pope Stephen knowing better how to deal with the Greek Emperor then with the Lombards went the next year to their king to perswade him to return the Exarchate to yethe Emperor, but this not succeeding he went into France & perswaded Pipin to take the Exarchate & Pentalpolis from the Popes Lombards & give it to StSaint Peter. And accordingly Pipin A. C. 754 came with an army into Italy & made Aistulphus king of the Lombards promise the surrender. But the next year Aistulphus on the contrary to revenge himself on the Pope beseiged the city of Rome.
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Whereupon Pope Stephen – – – – – – – – as
Afterwards the Lombards – – – – – – – – And this is the third kingdom wchwhich fell b of the ten kingdoms fell before the little horn & by in its rise thaist horn has gained a temporal kingdom & in memory keys of the cities of the two lar kingdoms in his hasving added two others, he now weres a temporal crown Exarchate & kingdom of tthe the crowns of the Exarchate & of the kingdom others the crowns of the Exarchate & same his kingdom flatterers tell us that his three crowns & ytthat his triple crown in taken of his is a symbol of hell: but how come they to know ytthat yethe L the lock of heaven & another for shutting king of heaven & hell. These things are mo intelligeble make thise his triple corwn a symbol of his the Exarchate & part of Lombardy.
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Thus the Pope conspiring with his friend indid in his ariose by rooteding up three kings in his rise before him, giving the kingdom kingdom of Ravenna to himself & dividing the Empire himself & his friend &. And in token that he is a King crowns of those three kingdoms of in form the Cities of the E kingdoms of Ravenna & to exalted above kings & Emperors & de-clared by a Council above all humane ptions men, & being exalted above an Kings & look more stout then his fellows. Th signify this the keys of yethe cities were laid StSaint Peters keys & the territory SrSirStSaint Peters pornray an allegory tell us that the keys represent the Crown are the kings Popes power in relate to heaven earth & hell as if he w
Sometime after the Pope was made Universal Bishop of the time the worship of Images increasing & overspreading the Empire
His kingdom they call StSaint Peters partrimony because IPeter. And for the same reason the keys of SSaint Peters keys, they being offered to StSaint Peter
Whereupon Pope Stephen - - - - - - as they had hitherto d
Afterwards the Lombards - - - - - - in the year 773 kingdom wchwhich fell before the Pope little horn.
The Pope reigned now over the Exarchate of Lombards but many of his subjects had a while they brought him into great sollicit Charles yethe great to assist him once more made a great commotion against being desirious to shake off ancient liberty some oth of them raised against him accused & brought him into great danger upon whereupon Charles the great him upon wchwhich Charles the great ‡ armed force to resettle him & upon a day appointed presided in a Council of Italian & Gallican Bishops to heare both parties. But when the Popes adversaries expected to be heard, the Council declared the Pope that he who was the supreme judge of all other men was above being judged by any other then himself. And thereupon the Pope made a solemn declaration of his own innocence & in recompence sefor the service & honour done him made Ch. Emperor of the west; & Charles at his coronation took this oath of Fealty to the Pope. - - - - - This was done in December A. C. 800. to resettle him & convened some of the western Bishops of France & Spain on a Council to be held both parties & when the Popes adversaries expected to be heard the was declared above all humane judicature & being supreme Iudge over all others & that it was if pr he declared himself innocent upon his own oath. Which being done the Pope & on recompencese made Charles Emperor of the west & Charles made the Popes new subjects swear fidelity allegiance to him & at his own Coronation took sware fealty to him himself to the Pope. [in these words. In nomine DC spondeo atque pollsiceor Ego Carolus Imperator coram Deo et beato Petro Apostol me protectorem fore ac defensorem fore hujus sactæ Romanæ Eclclesiæ in omnibus utilitatibus quatenus divino fultus fuero adjutorio prout scivero poteroque. ] Thus the Pope This was done in December A. C. 800 & the Pope having thus acquired a kingdom & being now exalted in dignity above all kings & even above the Emperor himself, reigned henceforward amongst the ten horns with a look more stout then his fellows, carrying two keys in his hand in memory of his receiving the keys of the cities of or its the kingdoms of Ravenna called & those of the cities of the Exarchate & of yethe kingdom of Lombardy, delivered & to him, & adding wearing upon his head the French crown & the crowns of theose two kingdoms upon his head in form of a triple crown. of his hav in testimony of his having possessing the keys of the cities of the kingdoms of Ravenna & Lombardy, & wearing upon his head the French crown & the crowns of those two conquered kingdoms in form of a tripple crown upon his head. The keys may be called Peters keys because they were presented to himPeter upon his Altar & thence the kingdom is called Peters patrimony: but to tell us as some do that they are the keys of heaven & that the crowns are the crowns of signify the Popes power in heaven Earth & Hell, is to turn history into an falla f allegory. The Pope might be crowned king of Peters Patrimony but to tell us that whe would suffere himself to be crowned king of heaven & hell is a jeast.
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The Francks France under Clodovæus A. C. 500, the Visigoths in Spain under Reccared A.C. 590.
After the Sepulchres of Ma Saints & Martyrs were converted into places of prayer like the heathen Temples & yethe Churches into the Sepulchres of Saints & Martyrs & a certain degr sort of sanctity was placed in those dead bodies: the third step towards the invocation of saints was the attributing great virtue to the dead bodies & bones & other reliques of the saīints upon a notion that those miracles are were peformed at theirir tombs by the power of the separate soules of the saints & martyrs. who know what we do or say & are able to do us good or hurt: wchwhich is the very notion that the heathens had have what we say or had of theeir Gods, that is had of the separate souls of their ancient Kings, & Heros, wchwhich they worshipped under the names of Saturn Iupitere Vulcan Bacchus Iuno Ceres Apollo Diana Mercury Mars Venus Hercules & the other heathen Gods wchwhich Gods by their being male & female are discovered to be ancient men & weomen. And as the first step towards the invocation of Saints was set on foot by the persecution of Decius & the second by the persecution of Dioclesian so this third seems to have been set on foot by the persecution of Iulian the Apostate. When he began to restore heathens & to act aga oppose the Christian religion & magnify the worship of the heathen Gods & vilify the Saints & Martyrs, the Christians of Syria & Egypt seem to have made a great cry of the miracles done by the reliques of the Christian Saints & Martyrs in opposition to the powers attributed by Iulian & the heathens to their Gods Idols. & Miracles For so far as I can find, this cry of miracles began in the first year of Iulian.
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acquired mory that the givenft of supremacy hetwo ver two kings & the kingdom & the grant utually given reign of Constantius. tell us ing newly converted to yethe Roman Church rmuda a ~ golden crown with Iewels A. C. 514. This crown seems to Episcopal & the Popes might well continue to wear it in memory of what afterwards past them & the Kings of France after the grants of supremacy by Iustinian & Iohacas & add to it two crowns in respect of the Exarchate & Kingdom of yethe Lombards by whose ruin they acquired all their temporal dominions. Thus did three of the first kings fall at once before this horn, & by their fall he grew up & became a temporal king both temporal & spiritual & in token thereof still wears a triple crown.
and a triple crown upon his head.
These crowns I take to be in memory some take to be worn in token of his power in heaven earth & hell. To make him king of heaven & Hell is too gross blasphemy & I should rather take them for a signe that he acquired his dominion civil & ecclesiastical in by the gift & subjection of one kingdom & the conquest & ruin of two others. The Franks were heathens till the reign of Clodovæus. He being converted to Christianity A. C. 496 subjected his kingdom to the Pope & the P as Bishop of all Fran of France & the Pope made Renigius A. Bishop of Rhemes his deputy Bishop over France. This was yethe first considerable step made by the Pope towards yethe Vniversal Bishopric Soon after Clodovæus having th Then the Greek Emperor upon some successe Then Clodovæus having enlarged his kingdom by some considerable victorie received gained a great victory over the Goths received from yethe Greek Emperor Anastasius a splendid crown adorned wthwith gemms wthwith besides other presents & having woren it one day A. C. 507 in triumph for that victory, A. C. 507 sent it A. C. 50714 as a present to yethe Pope as more fit to adorn that august head then his own. And this crown,( as Sigebert relates) was afterwards called Regnum, the kingdom Reign, or kKingdom. Thus was the Popes power exerted exalted over France & in temporals as well as in spirituals. For by vertue of theis p power he afterwards dethroned Childeric & gabs & gave the kingdom to Pipin king of Astrasia. T And this was the first of the three temporal crowns And in repect of this power in temporals And this was the Popes first temporal crown. The other two Crowns were put on long after & seem the domin territories o the Cities & territories of the to respect the conse conquered eExarchate & kingdom of yethe Lombards whose citesies & territories were given by the king of France to the Pope. Thus did three of the ten kings ,( the king of France the Exarchate & the king of the Lombards ,) bow down & fall at once fbefore this little horn, & by their humiliation & fall he grew up & became a king both temporal & spiritual & in memory thereof still wears a triple crown.
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