Treatise on Revelation (Section 1) Isaac Newton c. 36,031 words Newton Project London 2006-12-22 Newton Project, Imperial College

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 mid-late 1680s, c. 36,105 words.

Part one (of three) of Newton's remarkable analysis of the images and hidden meaning of the Book of Revelation. This document is all the more exceptional since it is one of the few of his theological manuscripts that can be dated with any certainty. Written in the hand of Humphrey Newton (Isaac's secretary), it would have been composed during the period he wrote his Principia (1684-7).

 Treatise on Revelation (Section 2) [Yahuda Ms. 9.2]Yahuda Ms. 9 Yahuda Ms. 9.1, National Library of Israel, Jerusalem, Israel IsraelJerusalemNational Library of Israel Yahuda Mss Yahuda Ms. 9.1 SL247 and part of SL257

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 mid-late 1680s England English Latin Greek Hebrew Holograph Humphrey Newton Unknown Hand ReligionProphecy Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Preliminary transcription by Elizabeth Smith Coding converted to modified TEI DTD and proofed by Michael Hawkins Coding reviewed and Greek and Hebrew encoded by John Young Transcription checked against microfilm by John Young Minor coding errors rectified by Michael Hawkins Updated to Newton V3.0 (TEI P5 Schema) by Michael Hawkins Catalogue exported to teiHeader by Michael Hawkins
1Ms. 9.1

heavens & removing the earth out of its place & darkening of the Sun mMoon & Stars, & termed a punishing the wWorld for their evil Isa. 13. And so the desolation of Israel is represented by a Chaos. I beheld, saith Ieremy, the earth & lo it was without form & void, & the heavens & they had no light. I beheld the mountains & they trembled. – For thus saith the Lord the whole land shall be desolate. Ier. 4.23. So where Isaiah saith, Hear o heavens & give ear o earchearth (ch. 1.2) again Sing o ye heavens, shout ye lower parts of yethe earth, break forth into singing ye mountains, O forrest & every tree therein (Ch. 44.23, & 49.13 Let the world hear. ch. 34.1. he speaks to a world wchwhich can hear & sing that is, to a world politick. And so the ruin of Idumea (by wchwhich yethe Iews understand yethe Roman world Empire) he describes by the heavens rolling away as a scroll & their host dissolving & falling down & the mountains melting wthwith blood & the rivers turning into burning pitch & the dry land into burning brimstone (chap. 34) All this is a the world poli Roman world politick ruined by war: ffor, saith he, my sword shall be bathed in heaven it shall come down [from thence] upon Idumea, the people of my curse, to judgment: the sword of yethe Lord is filled wthwith blood &c. So also where Debora saith: They fought from heaven, the stars in their courses fought against Sisera (Iud. 5.20) the heaven & stars are men & Moses describes the desolation of Israel by a conflagration of the Earth (Deut. 32.22:) the heaven & starrs & earth are men. ffor nothing is more usual then by the earth to understand yethe nations of yethe earth, as in these expressions: Let yethe earth rejoyce (Psal 97.1) He causeth yethe earth to& wor them that dwell therein to worship the first Beast Apoc. 13.2 And yethe same language is also applied to yethe heavens. Rejoyce ye heavens & ye that dwell in them: wo to yethe inhabiters of the earth & of yethe sea. Apoc 12.12. Thus also in the first four Trumpets where yethe earth & Sea & Rivers & Sun Moon & Stars are gradually smitten, (Apoc. 8) it denotes the smiting of the a world politiqꝫque by the wars of those Trumpets. And where Iohn saith, I saw a new heaven & new earth, for yethe first heaven & first earth were passed away (Apoc. 21) & Peter after he had described a conflagration of yethe old heaven & earth subjoyns: Nevertheless we exp according to his promise look for new heavens & a new earth wherein dwelleth righteousness (2 Pet. 3.13:) the old & new heavens & earths are old & new worlds politiqꝫque. ffor yethe promise wchwhich Peter refers to is this. Behold I create new heavens & a new earth & the former shall not be remembred nor come into mind: but be ye glad & rejoyce for ever in ytthat wchwhich I create, for behold I create Ierusalem a rejoycing & her people a joy – & the voice of weeping shall be no more heard in her – & they shall build houses & inhabit them & they shall plant vineyards & eat the fruit of them, & dye an hundred years old, &c. Isa 65.17, 18, 20, 21. If you compare the [And whilst yethe world natural wthwith its severall parts is put for a world politick or great kingdom, its very proper to represent yethe end of such a politiqꝫque es kingdom by the end of the world: & accordingly we find in the new Testament the end of the world at Christs second coming frequently put for the end of that world polityck great body politick represented by in Daniel by the four Monarchies: wchwhich figurative way of speaking not being understood by the vulgar common people, they have framed a notion as if the world natural should then be at an end. And yet there is nothing more frequ usual in scripture then to put the world for a great body of men2 men, as in these phrases places. Augustus Cesar taxed all the world Luke 2.1. All the world wondered after the Beast Apoc. 13.2. The great Dragon was cast out wchwhich deceiveth the whole world Apoc 12.9. The sins of the world Iohn 1.29 & 1 Iohn 2.2 The Saviour of the world Iohn 4.42 These have turned the world upside down Acts 17.6. Ye are the light of yethe world Mat 5.14 The world is gone after him Iohn 12.19. The world lyeth in wickedness 1 Iohn 5.19 The sins of the world Iohn 1 29. The saviour of the world Iohn 4.42. These The Wisdome of this world 1 Cor. 3.19. The Prince of this world Iohn 14.30. And that yethe end of the world is a phrase of the same kind with these is evident because after that revolution there still continues a race of mortalls on earth, Apoc as may appear by comparing Apoc 10.6, 7 wthwith ch.11.15, 18. See also ch 20.8, 9 & ch 21.1, 24, 26 & Dan 7.26, 27 & compared wthwith Dan 12. See also Isa 51.5, 6, 11. & 54.8, 9, 10 & 60.20, 21 & 66.22 & Ier 31.33, 36 & 33.20, 21 25, 26, & Ezek 37.25. & Amos 9 14, 15. & Ioel 3.12, 20.]

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The first book con Concerning yethe language of the Prophets The Preface

The reasons of yethe usual miscarriages – – – mend wtwhat he finds amiss.

Chap. 1 A synopsis of yethe Prophetick figures.

Now the original – – – following cCommentaries upon these figures.

Chap 2 Of yethe world, heaven & earth, ascending to heaven & descending to earth, rising out of yethe earth or Waters & falling into them moving from place to place, shaking earthquakes, shaking of heaven & earth & passing away of heaven & earth.

The comparison – – – – pass away in yethe Apoc. ch. 20.11 & 6.14.

Chap. 3 Of things celestial vizt yethe Sun, mMoon & Starrs, light & darkness, days & nights, darkening smiting or set setting of yethe sun moon & starrs, Eclipsing or turning yethe Moon into blood, falling of yethe starrs, New Moons, Sun's days & nights, scorching wthwith yethe Sun's heat ef &, burning wthwith fire, a flaming sword Chap. 4 Of Meteors, vizt Clouds, riding on yethe clouds, covering yethe Sun wthwith a cloud and wthwith smoke, Winds, Whirlwinds, Thunder lightning hail overflowing rain, moderate rain, Dew, living water & want of rain. Chap 5 Of things terrestrial vizt dry land, sea, rivers, floods, wilderness, embittering of waters, turning them to blood, overflowing of a sea or river, drying up of waters, ffountains, Mountains, Islands, dens & rocks of mountains & hiding men in them, Cities houses & ships. Chap. 6 Of living things, vizt Trees, hearbs, reeds, & other terrestrial vegetables, Inse Locusts & other insects, wild beasts, Birds, & ffishes,. & & of the Trees of life & Paradise of good & of knowledge, of good & evil, the old Serpent & worshipped God Beasts. Chap. 7 How yethe several parts of the world are put for several Kingdoms kingdoms are signified by several parts of the world, as by the heaven, the earth, the sea, a river, a City a species of animals, or of vegetables, & how or any one animal or vegetable put for yethe whole species, as a lyon a Goat a Dragon a Whore, a Frog, a spirit a Vine, Aa Lamb, a a Seraphim, a Cherubim 4 & that evil spirits Dæmons or Devils are often used for maladies and distempers & for affections or dispositions of the tempers & dispositions of men in body body or mind, good spirits for good & vertuous dispositions & evil spirits & devils for evil spirits maladie And of the trees of life & knowledge & the old Serpent & Beasts worshipped. Chap. 8 Of yethe parts of an beast animal, vizt the head or heads & taile, yethe horns, yethe eyes, & seeing, the mouth, & speaking & eating, yethe voice loud or faint, yethe hairs, feathers, wings, arms, feet, nails, teeth, serpentine taile, & bones., & of the times of their life & actions Chap. 9 Of a man or womāan in various circumstances, as wthwith a crown, or on horsback, or wthwith a sword, or Bow, wthwith weights & measures, cloathed or naked, or wthwith a wine or holding or dringking a cup of wine, or drinking it. Of a wound, pa a sore & pain pain in travel, birth of a child & paindeath of man or beast. Chap. 9 Of a man or woman in various circumstances, as wthwith a crown or on horsback, or wthwith a sword or bow, or wthwith weights & measures or cloathed in white or in other apparrel or naked, or holding a cup of wine or drinking it, or with a wound or sore or in pain. Of or Also of pained in child-birth, of a new born childor bearing a manchild: & of the death of man or beast, & of worshipping them & their images. Chap. 10 Of yethe parts of yethe temple. Ch. 11. The Second Book Concerning the Prophesies of Daniel. The third Book Concerning the method of yethe Apocalyps & the Allusions therein to yethe law & history of yethe Iews. The fourth book Concerning this the Persons & things prophesied of in yethe Apocalyps, vizt yethe 7 Angells two Prophets Witnesses, whore Dragon, ten horned two Beasts & their horns. 3 Horns pluckt up 10 7 Horns remaining Horns & their churches. The fift Book Concerning the history of the Apocalyps. Chap1. The ten horns2 The first six seals opened & six heads of yethe Dragon & Beast desented3 The seventh head & seven Trumpets & Vials.

These ffigures interpretations of yethe Prophetick figures are most of them evident out of scripture & wthen rest

Now the harmony of these interpretations I are one amongst another is such that if only some of them be were proved out of scripture & yethe Eastern Interpreters the rest will would be proved one instance by their relation they have to these. I shal go over them in order.

Tis an ordinary thing figure to understand a polity or kingdom by a City & then the foundations streets are the primitive citizens The as body of the people, the foundations the primitive citizens the Wall Walls the military power, & the Gates yethe Civil Civil go Magistrates the streets Gates & Walls signify & windows windows str windows & streets signify as do yethe body, heads, horns &eyes & body of a beast.

The nature of yethe serpent wasbeing no more changed by yethe one Decree ynthan ytthat of yethe bow by yethe other. Tis agreed that Eve was deceived by yethe Devil & that yethe Serpent was only a symbol of the Deceiver.; [Now to make the sign littallyliterally really punished for yethe crime of the thing signified is absurd & therefore [the curs of the Serpent must be understood literall really of yethe Devil & only mystically of yethe only & not of yethe be spoken of the serptserpent] tis not to be understood that yethe serpent] & therefore to make make yethe serpent really metamorphised in a litteral sense in a litteral sence & condemned to creep on his belly & eat dust because the Devil had offended is to punish one thing for anothers fault & make yethe signe suffer in a litteral sense for yethe crime of the thing signified wchwhich is absurd & unagreeable to yethe nature & design of Parables. For When yethe ancient sages would have one thing to be represented by another they feigned a metamorphosis of yethe one into yethe other & thence came all the ancient Metamorphoses recited by Ovid & other writers. This was their way of making Parables & Moses in this Parable of yethe Serpent speaks in the language of yethe ancient wise men.

As water of life given to yethe thirsty & wine given to drink in yethe Eucharist signify the doctrine of truth given by wchwhich men are nourished to life eternal so the wine of fornication signifies in this Cup [in yethe golden cup of yethe Whore of Babylon] must signifiesy the cup o doctrine of idolatry by wchwhich as with a Philter she entices her lovers & to commit spiritual fornication with her & makes them err from yethe truth & & reel to & fro like drunken men & become furious in their inordinate affections & fornica passions towards their spiritual mistress. For drunkenness is the type of error & confusion & therefor the wine Philter by wchwhich she decei inebriated the nations is afterwarsafterwards called her sorceries by wchwhich she deceived them. They are drunken but not with wine, they stagger but not with strong drink For yethe Lord hath poured out upon you yethe spirit of deep, sleep & hath closed your eyes – & yethe vision of all is become unto you as a book that is sealed – Wherefore, saith yethe Lord, forasmuch as this people draw near to me wthwith their eyes mouth & wthwith their lips do honour me but have removed their heart far from me & their fear dtowards me is taught by the precept of men: therefore behold I will proceed to do a marvelous work among this people &c. Isa. 29.9, 11, 13. Which is as much as to say that I Israel understood not the Prophets Moses & yethe Prophets were to Israel as a book that is sealed up so that they could not unde could not understand them consulted them could not not but worshippinged God followed as they were taught by yethe precept of men & by imbibing & swallowing this precept became drunk & staggered & slept in their errors like men grown senseless with wine; for wchwhich reason God would destroy them. ffor To yethe same purpose it is that Isaiah in another place saith, The Princes of Noph are deceived, they have also seduced Egypt – the Lord hath mingled a perverse spirit in the midst thereof; & they have caused Egypt to erre in every work thereof as a drunken man staggereth in his vomit. Isa. 19.13, 14. And so where God gives the Banque yethe cup of to the nations the wine cup of his wrath fury to drink it & Ier that they may be mad & drunken & spue & fall & rise no more because of yethe sword wchwhich he will send amongst them Ier. 25. the meaning is that he will send amongst them the spirit of delusion giddiness & madness whereby they shall be gathered to battel & therein reel & spue up their & perish. & in the same sense he makes great Babylon drink yethe wine of his fury in yethe Apoc. The Whor The Golden Cup fu in yethe hand of yethe whore of Bab. is sadsaid to be full of abominations & filthiness of her fornication & this filthiness is often a little before called the wine of her fornication, that is the doctrine of her ido her idolatry.

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will shake, saith he, yethe heavens & yethe earth & I will overthrow yethe throne of Kingdoms. v. 21: aAnd so also by yethe Apostle Paul, This yet once more, saith he, signifyeth yethe removing of those things wchwhich are shaken – ytthat those things wchwhich cannot be shaken may remain: wherefore we receiving a kingdom wchwhich cannot be moved Heb. 12.20, 27. And hence the overthrow of the kingdom of Babylon is represented by shaking the heavens & removing the earth out of her place & darkning of the Sun Moon & stars, & termed a punishing yethe World for their evil. Isa. 13. And so the desolation of Israel is represented # # by a Chaos. I beheld, saith Ieremiah the heavens earth & lo it was without form & void; & yethe heavens & they had no light. I beheld yethe mountains & they trembled – For thus saith yethe LdLord yethe whole land shall be desolate. Ier. 4.23 Of the same kind is ytthat worldword in yethe Apocalyps chap 12 Rejoyce ye heavens & ye ytthat dwell in them wo to yethe inhabitants of yethe earth & sea, chap 12 & again, I saw a new heaven & a new earth; for yethe first earth was past away chap. 21 & in Isa. Hear O heavens & give ear o earth Ch. 1.2 And so where God saith, All yethe host of heaven shall be dissolved for My sword shall be bathed in heaven, (Isa. 34.5) & Debora, They fought from heaven, the stars in their courses fought against Sisera (Iud. 5.20) the heavens are humane & yethe stars are men. And as for yethe earth, there is nothing more usual then to understand yethe nations by it as in these expressions. Let all yethe earth praise yethe Lord rejoyce. Psal. 97.1. He causeth yethe earth & them that dwell therein to worship yethe first Beast. Apoc. 13.2. Whence Moses describes yethe desolation of Israel by a conflagration of yethe earth Deut. 32

2. This signification of heaven & earth is further confirmed by yethe significations of ascending & descending. Thou hast said in thine heart: I will ascend into heaven, I will exalt my throne above yethe stars of God, I will sit also upon yethe mount of yethe congregation in yethe sides of yethe north. I will ascend above yethe heights of yethe clouds, &c. This is spoken of yethe King of Babylon exalting himself above all Kings & earthly dominions Isa. 14.13. Thy greatness, O Nebuchadnezzar, is grown & reatcheth unto yethe heaven Dan. 4.22. The little horn waxed great even to the host of heaven Dan. 3.11. And thou Capernaum wchwhich art exalted unto heaven Mat. 11.23. How hath yethe Lord – cast down from heaven to earth yethe beauty of Israel Lam. 2.1. I will raise a fort against these & thou shalt be brought down & shalt speak out of the ground & thy speech shall be low out of the dust Isa 29.4 So when we say God is in heaven & Christ came down from heaven we meane not that God is in one place more than in another but that he is high in power & dominion, the great king, & that XtChrist at his incarnation descended from his former dignity greatness or (as St Paul expresses it) he emptied himself of the form of a ♈god & took upōon him yethe form of a servant. For this kind of language was familiar to the ancient orientall nations. If a king If a King see himself, as it were, above yethe heaven where yethe stars are, he shal find exaltation & a name above other Kings. Achm. c. 162. ex. Ind. Pers. Æg. By all wchwhich it may appear ytthat heaven signifies any high & exalted estate & earth a low one. And hence the kingdom wchwhich (according to Daniel) is to succeed yethe four Monarchies on earth is sometimes in yethe new Testament called yethe kingdom of heaven Matt. 13.31, 33.

3. And whilst ascending & descending signifies rising & falling in honour & power all other local motion in yethe world natural must signify analogous suitable translation from one office dignity condition & station to another in yethe world politick. So in Isaiah 22, the captivating of Iudah Shebna governor of the Temple is termed driving him from his station or (as yethe Chalde Paraphrast renders it) from his place, & yethe substituting Eliakim into his Office & afterwards ing deposing him iscompared to yethe fastening of a nail in a sure place & the removing of that nail. So if if mountains or or sands or Candlesticks be moved out of their places it signifies their being translated from their former dominion dignity or condition. And when yethe woman flees into yethe wilderness to her place prepared of God she flees to her place of honour & reigning therein. Apoc. 12. So Isaiah puts a place & name in House of God for a dignity or office there ch 56.5 ✝ ✝ And when we say that Christ sits at the right hand of God we meane that he is next to God in dignity ffor this language of putting places for Offices & dignities is familiar even to the western nations.

4. So shaking the parts of yethe world natural signifies yethe shaking of yethe like analogous parts of yethe world politick If a King dram ytthat there is an earthquake in his city or land it pretendsportends war of nations & conspiracy against him. Ind Pers. & Æg. in Achm. This is the doctrine of the Indians, Persians & Egyptians recorded by Achmet c. 144. And And In And in scripture earthquakes & shaking of heaven and earth signify something more. such a shaking as to overthrow kingdoms: as in Isaiah, I will camp against thee round about, & I will lay seige against thee wthwith a mount, and I will raise forts against thee & thou shalt be brought down – thou shalt be visited of yethe Lord of hosts wthwith thunder & wthwith earthquake & wthwith great noise Isa. 29.3, 6. And where Haggai 6 saith, Yet once more & I will shake yethe heavens & yethe earth, Paul gives this interpretation, This yet once more signifies yethe removing of those things ytthat are shaken.

5. What is meant by passing or rolling away of heavens may be understood by this place of Isaiah. ‡ The indignation of the Lord is upon all nations & his fury upon all their armies he hath utterly destroyed them he hath utterly destroyed them he hath delivered them to yethe slaughter – the mountains shall be melted wthwith their blood & all the host of heaven shall be dissolved & the heavens shall be rolled together all as a scroll & all their host shall fall down as yethe leaf falleth from yethe vine & as a falling figg from yethe figg-tree. ffor my sword shall be bathed in heaven &c Isa. 34.2, 3, 4. The indignation of yethe Lord is upon all nations – he hath utterly destroyed them he hath delivered them to yethe slaughter & yethe mountains shall flow wthwith their blood, & all the host of heaven shall be dissolved & yethe heavens shall be rolled together as a scrowl & all their host shall fall down as yethe leaf falleth off from yethe vine & as a falling figg from yethe figtree. ffor my sword shall be bathed in heaven, behold it shal come down upon Idumea [ytthat is, say yethe Iews, upon yethe Roman Empire] & upon yethe people of my curse to judgment. The sword of yethe Lord is filled wthwith blood [yethe two edged sword of his mouth] it is made fat wthwith fatness wthwith yethe blood of Lambs & Goats wthwith yethe fat of the kidneys of rams [ytthat is, saith yethe Chalde Paraphrast, wthwith yethe blood of Kings & Rulers wthwith yethe fat of kidneys of Princes] for yethe Lord hath a great slaughter in yethe land of Idumea. Isa 34.2. Here yethe heaven wchwhich passeth away is ytthat wherein yethe sword is bathed & consequently a heaven of great Men, For these men are the yethe Lambs & Goats & Rams wchwhich yethe Chaldee Paraphrast well interprets Kings & Princes. ffor such is yethe signification of yethe Goat & Ram and other great Beasts in Daniel. In yethe same sense also doth heaven and earth pass away & the stars fall down in yethe Apocalyps ch. 20.11 & 6.14.

Chap. III. Of things celestial, vizt the Sun Moon & stars light & darkness, darkning smiting or setting of the Sun Moon & Stars, Eclipsing or turning yethe Moon into blood falling of the stars & New Moons.

The signification of the Sun Moon & stars is manifested by these instances. The Sun immutably

6. The signification of yethe Sun, Moon & Stars is manifested by these instances. When Ioseph dreamed ytthat yethe Sun Moon & eleven stars should do obeysance to him, Iacob interprets it of himself his wife & sons, comparing his family to a little Kingdom Gen. 37. And Sextus Empirius saith ytthat yethe Egyptians assimilate yethe sun to yethe King & to yethe right eye, & yethe Queen Moon to yethe Queen & to yethe left eye, & yethe five Planets to Lictors or staffbearers, & yethe fixt stars to yethe rest of yethe people Sext. Empir. adv. Mathem. l. 5, p. 114. l. The Sun immutably represents yethe King, yethe Moon yethe next in power to yethe King [suppose yethe Pontifex Maximus] yethe Planet Venus yethe Queen, yethe rest of yethe greater Stars yethe great men of yethe Kingdom Achmet Cap. 16 ex Ind. Pers. & Ægypt. Yet Lucifer (wchwhich is Venus) in Isaiah (chap. 14.12) is put for yethe King of Babylon suppose in respect of yethe ffather. In yethe beginning of yethe Apocalyps yethe SunSon of Man is represented a yet7 Yet Achmet is mistaken in yethe doctrine of yethe Egyptians about yethe Moon, for they referred yethe Moon to Isis; & Sextus EmpiriusSext. Empir adv. Mathem. l 5. p. 114. l. tells us more truly ytthat yethe Egyptians assimilate yethe Sun to yethe King & to yethe right eye & yethe Moon to yethe Queen & to yethe left eye, & yethe five Planets to Lictors or C Staffbearers, & yethe fixt Stars to yethe rest of yethe people. The scriptures in like manner refer yethe Moon to yethe Queen & Venus or yethe Morning Star to yethe Prince next yethe King. ffor Lucifer in Isaiah (ch. 14.12) is put for yethe King of Babylon, suppose in respect of yethe King of heaven; & in yethe Apocalyps for Christ, suppose in respect of God yethe ffather. And when Ioseph dreamed ytthat yethe Sun Moon & eleven Stars should do obeysance to him, Iacob interprets it of himself his wife & eleven sons comparing his family to a little Kingdom, & his wife as Queen to yethe Moon. Whenever Christ is represented by yethe Sun (as in Malachy where he is called yethe sun of righteousness, & in the Apocalyps where his face is as yethe sun,) 'tis to denote him King, & then yethe Church being his wife or Queen is yethe Moon & yethe Bishops are yethe Stars. So in yethe beginning of yethe Apocalyps where his face is as yethe Sun, yethe seven stars are put for yethe Angels or Bishops of yethe Churches, & of yethe same kind are those stars wchwhich yethe Goat in Daniel, & yethe dragon in Iohn, cast down from heaven. In Apoc. 19 an Angel standing in the Sun is put for the ruling part or Clergy of Christ's Ch Kingdom, cloathed wthwith yethe regal authority of Christ. For Angels in this Prophesy are mystical bodies of Bishops & Bishops are Kings & Priests as Melchizedeck was. In Apoc 12 you may conceive yethe Sun wherewith yethe woman in heaven is cloathed to be Christ walking in yethe midst of yethe Candlesticks or Churches, her crown of twelve Stars to be yethe Bishops set over her, yethe Moon under her feet to be yethe illuminated body of inferior Christians, ytthat is yethe Church of yethe Laity spiritually illuminated by her teachers & governours, & yethe woman her self to be yethe illuminateing body of Superior Christians or yethe body of yethe Clergy who teach & govern. ffor they are yethe light of yethe world, yethe shining body of Christ whereby yethe rest are illuminated. And as yethe Moon here signifies yethe inferior people who are enlightened & governed, & yethe Sun comprehends yethe more glorious body of governours, so in any other kingdom yethe King & people may be considered as Lord & wife or Sun & Moon. ffor at yethe opening of yethe sixt seale Apoc. 6.12, yethe Moon wchwhich there became as blood is called yethe whole Moon to shew ytthat she is composed of a multitude. And hence I conceive it is ytthat yethe times whilst yethe times of yethe woman & two witnesses isare recconed by solary days & years, those of 8 yethe lay people called yethe Beast & yethe Nations in yethe outward court are recconed by yethe Lunary periods of months. ✝ ✝ If yethe world politic or Kingdom considered be an aggregate of many Kingdoms yethe sun is yethe aggregate of all yethe Kings considered as one King & yethe Moon of all yethe people. ffor Daniel calls yethe four Beasts four Kings & yet yethe third & fouth were aggregated of many single Kings wthwith their Kingdoms & Iohn calls yethe eighth last head of yethe Beast yethe eighth head King & yet it was aggregated of tenn Kings with their Kingdoms. And whilst yethe third part of yethe Sun was smitten & darkened at yethe sounding of yethe fourth Trumpet, Apoc 8.12, you may understand ytthat yethe sun there was not a single person but an aggregated King. I have sometimes suspected ytthatwhether yethe Moon under yethe womans feet might not refer to the religion of yethe Iews, or else to ytthat of yethe heathen, but upon second thoughts I am satisfied ytthat yethe Sun Moon & Stars in one & yethe same vision must refer to one & yethe same mystical heaven.

7. Now yethe reason why yethe body of governours & teachers are cloathed wthwith yethe Sun for enlightning yethe Lunary multitude will best appear by yethe significations of light. ffor yethe Iews called their Doctors & teachers Candles, & Lamps, & lights & their doctrine light & so Christ saith of his disciples. ye are yethe light of yethe world, & Iohn of Christ ytthat he is yethe true light wchwhich lighteth ever man ytthat cometh into yethe world: & Belshazzar of Daniel ytthat light & understanding was found in him Dan. 5.14. 'Tis spoken also of yethe glory of Rulers & Kingdoms in describing their fall by darkness, as in yethe following instances Send out thy light and truth; they shal lead me Ps. 43.3. Thy word is a Lamp to my feet & a light unto my paths Psal. 119.105. The commandment is a lamp & yethe law is light Prov. 6.23. A law shal go from me & I will make my judgment to rest for a light to yethe people Isa. 51.4. Tis spoken also of yethe glory of Rulers & kingdoms in describing their fall by Darkness, as in yethe following instances.

I will cause your sun [O Israel] to go down at noonday, & I will darken yethe earth in yethe clear day, & I will turn yorour ffeasts into mourning Amos 8.9. She [Ierusalem] hath given up yethe ghost, her sun is gone down while it was yet day. Chal Par. Her glory is passed away in her life time. Ier. 15.9. Thy sun shall no more go down, neither shal thy moon withdraw heritself, for yethe Lord shal be theinethine everlasting light, & yethe days of thy mourning shal be ended. Chal. Par. Thy kingdom shal no more cease, neither shal thy glory be taken away, &c. Isa. 60.20. The day of yethe Lord cometh cruel both wthwith wrath & fierce anger to lay yethe land (i.e. yethe Kingdom of Babylon) desolate & & he shal destroy yethe sinners out of it: for yethe stars of heaven & the constellations thereof shal not give their light, & yethe Sun shal be darkned in his going forth, & yethe Moon shal not cause her light to shine. – And I will shake the heaven & the earth shall remove out of her place Isa – – Behold I will stir up yethe Medes against him Isa. 13.10. When I shal extinguish these [o Pharaoh King of Egypt] I will cover yethe heaven & make the 9 yethe stars thereof dark, & I will cover yethe Sun wthwith a cloud & yethe Moon shal not give her light. All yethe bright stars of heaven will I make dark over thee, & get darkness upon thy land. – ffor thus saith yethe Lord God, yethe sword of yethe King of Babylon shal come upon thee. Chal. Par. When I shal extinguish yethe splendor of yethe glory of thy kingdom out of heaven tribubulation shal cover thee, &c. Ezek. 32.7. Get thee into darkness O daughter of yethe Chaldeans, for thou shall no more be called yethe Lady of kingdoms. Isa. 47.5. Darkness & sorrow Isa. 5.30. See also Ioel 2.10. Ier. 13.16. &c.

If one dream ytthat he sees yethe Sun in heaven without rays & light, it betokens calamity & dishonour to yethe King – If he dream ytthat it is eclipsed, it betokens affliction & war to yethe King – If in his dream he see yethe Sun Moon & Stars gathered together without light, if he be one of yethe nobles ytthat darkness betokens his own destruction, but if yethe King he shall be invaded on all sides by war & fall into affliction. Ind. Pers. & Ægypt. in Achmet. c. 167. And if one dream ytthat yethe Stars are very dimm, cast down, scattered & cloudy, it betokens yethe calamity of Princes Nobles & rich men. Pers. & Ægypt. in Achm. c. 168. Where yethe Sun is darkned & yethe moon turned into blood (as in Ioel 2.31, Apoc. 6.12) it alludes to yethe eclipses of yethe Sun & Moon: ffor in those Eclipses yethe Sun is black & yethe Moon of a dusk red colour. The signification is still yethe same: for blood is yethe type of death, & yethe death of a body politick of Men is yethe dissolution thereof by yethe ceasing of yethe government. The falling of the stars from heaven (as in Isa. 34.4, Apoc. 6.13) alludes to yethe Meteors vulgarly called falling stars & signifies yethe fall of Princes & great Men. The new moons are of a contrary signification to Eclipses of yethe Moon & signify yethe restauration of a dispersed people. Where yethe Iewish new Moons were celebrated wthwith Trumpets, intimating ytthat their return from captivity should be accompanied with war.

Day & night is sometimes put for the time of life & death Iohn 9.4 but
Chap. IV. Of ffire & Meteors, Clouds, riding on the clouds, covering the Sun with a cloud or wthwith smoke, Winds, Whirlwinds, Thunder, Lightning, Hail, Overflowing rain, moderate rain, Dew, living water & want of rain ffire is put to signify war – – – 9. ffire is put to signify war because bodies of men are represented by things combustaible as by trees, ships, Beasts, & as these things wast in yethe fire so Men are destroyed in war. Then this figure there is scarce any more frequently used in scripture. Say to yethe fforest of yethe South – Behold I kindle a fire in thee & it shal devour every green tree in thee & every dry tree: yethe flaming flame shall not be quenched, & all faces from yethe South to yethe North shal be burnt therein Ezek. 20.47. The house of Iacob shal be a fire 10 & yethe house of Ioseph a flame, & yethe house of Esau for stubble & they shall kindle in them & devour them ObedObad. 18. In ytthat day will I make yethe governours of Iudah like a hearth of fire among yethe wood & like a torch of fire in a sheaf & they shall devour all yethe people round about Zech. 12.6 My determination is to assemble the Kingdoms to pour upon them mine indignation even all my fierce anger: for all the earth shall be devoured wthwith yethe fire of my jealousy Zeph 3.8. So also also Peter describes the Moses describes the desolation of Israel & Peter the ruin of the Kingdoms of the world by a conflagration of t the earth (Deut. 32.22 2 Pet 3.10.) & the wars whereby mankind is kept out of Paradise he Moses signifies by Cherubims (wchwhich are armies) with yethe flames of a sword wchwhich turned every way to keep yethe way of yethe tree of life Gen. 3.24. The strength of yethe battel – hath set him on fire round about, yet he knew not it burned him, yet he laid it not to heart Isa. 42.25. The Lord called thy name a green olive tree – wthwith yethe noise of a great tumult he hath kindled a fire upon it Ier. 11.16. See also Isa. 56.15, 16. Ier. 21.14 & 48.45, & Ezek. 19.12 & 38 30.8. &c. The Chalde Paraphrast for burning substitutes slaying Isa. 42.25 & for fire & flame armies of enemies strong & powerful as fire Ier. 11.16 & 48.45 &c. Also for flame he puts a sword. Isa. 50.11. If one dream ytthat he is burnt by a flame he shal perish in war Achm. 159 ex mente Ind. If a King seem to see yethe pillars of his palace on fire, it signifies yethe dominion of another & yethe destruction of yethe great ones wchwhich he hath constituted – And if he see his hair on fire he shall loose his people in war c. 160 ex mente Pers. et Ægypt. If one dream ytthat yethe Sun hath scorched him much he will be punished by yethe King proportionally to yethe scorching Ind. Pers. & Ægypt. in Achm. c. 167. This respects a single person. Where a nation or people is scorched by yethe Sun yethe punishment can scarce be any otherwise Achm then by yethe King making war upon them, or raising a persecution against them. So when yethe Palmbearing multitude come out of great tribulation, & 'tis said ytthat yethe Sun shall not light on them any more nor any heat, for – God shal wipe away all tears from their eyes, this heat plainly represents yethe tribulaton Apoc. 7.16, 17. And so when yethe ten Kings burn yethe whore wthwith fire 'tis to be understood ytthat they consume her by war Apoc. 17.16. And yethe like of yethe Sun's scorching men inwthwith fire & great heat so as to cause ymthem to blaspheme God Apoc. 16.8, 9. And what yethe burning fire Sun signifies here, a torch of fire signifies in Zaechary Behold I will make Ierusalem a cup of trembringtrembling unto all yethe people round about, when they shall be in yethe siege both against Iudah, & against Ierusalem – In ytthat day will I make yethe governour of Iudah like a hearth of fire among yethe wood, & like a torch of fire in a sheaf; & they shall devour all yethe people round about. Zech. 12. 10 That a cloud is a multitude may appear by these instances. Thou shalt11 shalt ascend & come like a storm, thou shalt be like a cloud to cover yethe land thou & all thy bands & many people wthwith thee, Ezek. 38.9. A day of darkness, & gloominess, a day of clouds, a great people & a strong &c Ioel. 2.2. A cloud shal cover Egypt & her daughters shal go into captivity. i.e. a cloud of enemies or as yethe Chalde Paraphrast interprets it a King wthwith his army like a cloud Ezek 30.18. And so God threatning the overthrow of Pharaoh by Nebuchadnezzar, saith: & when I shall put thee out – I will set darkness cover the sun with a cloud & set darkness upon thy land: that is saith yethe Chalde Paraphrphrast A King wthwith his Army shall cover thee as a cloud ascends & covers the Sun, Ezek. 32.7. The like signification of smoke see in Isa. 14.31 & Apoc 9.2. In these instances a cloud signifies only numerous armies, but its signification equally extends to any great multitude as may appear out of Heb. 12.1: Wherefore seing we are also compassed about wthwith so great a cloud of witnesses &c.: wchwhich expression now grown proverbial was doubtless derived from the language of yethe ancient Prophets & wise men; or at least from yethe same grounds from wchwhich they derived it: wchwhich I take to be chiefly yethe resemblance wtchwhich a numerous swarm of insects, as also yethe dust raised by a great multitude of people, have to a cloud. Hence riding on a cloud signifies reigning over people. If a King dream ytthat he sits upon yethe clouds carried whither he will, he shal rule over his enemies & obtain victories & unexpected joy Pers. & Ægypt in Achm. c. 164. So descending & ascending in a cloud is descending and ascending in a multitude. Apoc. 10.1, & 11.12. 11. Of winds put for wars take yethe following instances. The Clouds being people, the winds wthwith arise from their commotion must signify the commotion & wars of one nation against another in yethe quarter of the wind. Thus the four winds of heaven strove upon yethe sea. i.e. yethe wars of nations whereby yethe Beasts arose. Dan. 9.1. The wind shall eat up all thy pastures & thy lovers shall go into captivity Ier. 22.22. I will raise up against Babylon – a destroying wind Ier. 51.1. Vpon Elam will I bring yethe four winds from yethe four quarters of heaven & will scatter them towards all those winds, & there shall be no Nation whether yethe outcasts of Elam shall not come. ffor I will cause Elam to be dismayed before their enemies. Ier. 49.36. The wind shall carry ymthem away & yethe whirlewind shall scatter them. Isa 41.16. I scattered them wthwith a whilrlwind among all yethe nations Zech. 7.14. The king of yethe north shall come against him wthwith a whirlwind, wthwith chariots &c. Dan. 11.40. A great whirlwind shall be raised up from yethe coasts of yethe earth, & yethe slain of yethe Lord &c. Chald. Par. many people shall come openly from yethe ends of yethe earth Ier. 25.32. So in Ezek. 19.12 for Tthe east wind dried up her fruit, yethe Chalde Paraphrast substitutes: A king strong as a parching wind slew her people. In like 12 manner in yethe Apocalyps yethe four winds wchwhich hurt yethe earth & sea are yethe wars of yethe four first Trumpets. If a King see yethe sea much troubled by wind from a known quarter he will be molested by some nations from ytthat quarter, but if he see yethe sea calm he will peaceblypeaceably enjoy his kingdom Ind. Pers. & Egypt apud Achm c. 178. If he seem to be taken up & carried from place to place by a wind, he shall undertake a long expedition wthwith success proportional to yethe strength & quickness of yethe wind Ind. c. 165. If a King in a journey seem to be hindred by a wind he shall receive a messenger from a remote kingdom by wchwhich he shall be troubled. Pers. & Ægypt. c. 166. 12. Thunders is yethe voice of a cloud & therefore signifies yethe voice of a multitude. In allusions to yethe loud noise of Drums & Trumpets it signifies a battel wthwith victory on ytthat side wchwhich thunders. So lightning is fire, & fire is war: Aand hail (in allusion to yethe stroke of weapons) is also the tempest of a battel, as you may see by these instances. The Lord thundred in yethe heavens & yethe highest gave his voice: Hailstones & coals of fire. Yea he sent out his arrows and scattered ymthem & he shot out lightnings & discomfitted ymthem. Psalm. 18.13. With hailstones of mighty battel he power he made yethe battel to fall violently upon yethe nations Eccles. 46.6. The Lord shal cause his glorious voice to be heard, he shal shew yethe lightning down of his arm wthwith yethe indignation of his anger, & wthwith the flame of a devouring fire wthwith lightning & tempest & hailstones. ffor through yethe voice of yethe Lord shal yethe Assyrian be beaten down Isa. 30.30. I will camp against thee round about & will lay – seige against thee – & yethe multitude of yethe terrible ones shall be as chaff ytthat passeth away, yea it shall be suddenly Thou shalt be visited of yethe Lord of hosts wthwith thunder, & wthwith earthquake, & wthwith great noise, wthwith storm and tempest, & yethe flame of devouring fire Isa. 29.1, 6. The Philistines drew near to battel against Israel, but yethe Lord thundred wthwith a great thunder ytthat day upon yethe Philistines & smote ymthem until they cme to Beth-car, Sam. 7.10 See also, Sam. 2.10 & Isa. 28.2 & 60.15. So Ioel describing yethe battel of yethe great day saith, The Lord shall roar out of Zion, i.e. Thunder wthwith a roaring thunder ch. 3.16. And in yethe same sense are thunder lightning & hail constantly used in yethe Apocaplys ch. 8.56, 7 & 11.19 & 16.18, 21. If one dream ytthat hail falls on a place he may expect a violent incursion of yethe enemy; & if he dream ytthat yethe hail hurt yethe stalks of corn there13 there shall be slaughter of men in ytthat place proportional to yethe breaking of yethe stalks Achm. c. 191, ex Ind. Pers. & Ægypt. If one dream he sees a Dragon struck wthwith lightning, it portends war & ruin to some other King wchwhich is an enemy to ytthat country c. 283, ex Ind. Pers. & Ægypt. As for yethe mixing fire wthwith hail, Apoc. 8.6 ytthat figure may seem borrowed from yethe Ægyptian plague of thunder & hail wthwith fire mingled exod. 9 23. But I suppose it alludes also to yethe frequent mixture of hail wthwith lightning wchwhich happens in hot countries, although in our northern regions it is less unusuall. An overflowing rain refers also to war as you may see by this instance. I will call for a sword against him throughout all my mountains – & I will rain upon him & upon his bands, & upon yethe many people ytthat are wthwith him an overflowing rain & great hailstones, fire & brimstone. Ezek. 38.22. ffor overflowing waters signify invading people as shall be presently explained. ‡ But moderate rain – – – ‡ But moderate rain & dew & water for yethe life of whereby vegetables & animals are nourished called living water & water of life, signify yethe graces & gifts of yethe holy spirit & doctrine of truth whereby men are nourished to everlasting life. My doctrine shall distill drop as rain, my speech shall distill as yethe dew, as the small rain upon the tender grass herb & as the showers upon the grass. Deut 32.2. It is time to seek yethe Lord till he come & rain righteousness upon you Hos. 10.2. Paul planted, Apollo's watered, 1 Cor. 3.6. Ho every one that thirsteth come ye to yethe waters – incline your ear & come unto me, hear & yoryour soul shall live Isa 55.1, 3. They have forsaken me the fountain of living waters & hewn out cisterns, broken cisterns that can hold no water Ier. 2:13. The fear of the lord is a fountain of life Prov. 14.27 & 13.14 Vnderstanding is a well-spring of life to him that hath it Prov. 16.22 The water that I shall give him shall be in him a well of water springing up into everlasting life Iohn 4.14. He that beleiveth in me shall never thirst Iohn 6.35. He shall baptize you with the Holy-ghost. Matt. 3.11 I will pour out my spirit upon all flesh Ioel. 2.28 & Isa. 44.3. If any If any man thirst let him come unto me & drink. He that beleiveth on me out of his belly shall flow rivers of living waters [that is out of his mouth in prophesying or preaching yethe gospel,] for this he spake of yethe spirit which they that beleive on him should receive. Iohn. 7.38. Living water shal go out from Ierusalem Zech 14.8, even a pure river of water of life to water the tree of life growing on the banks thereof. Apoc 22.1 Ezek 47.1. from the under the threshold of the Temple Ezek 47 out of yethe throne of God & of of the Lamb Apoc 22 that is yethe law of God into from yethe TemArkple into all nations. Isa. 2.3. These have power to shut heaven that it rain not in the days of their prophesy Apoc. 11 that is to make yethe country of yethe gentiles Beast become a spiritually barren wilderness. ✝ ✝ that is a region wchwhich brings forth no barren of saints. Ephraim is smitten, smitten their root is dried up, they shall bear no fruit: yea though they bring forth, yet I will I slay even the beloved fruit of their womb. Hos. 9.16. Chap. V. Of things terrestrial, vizt dry land, Sea, Rivers, ffloods, ffruitful regions, wilderness embittering of waters, turning them to blood, overflowing of a sea or river, drying up of waters, ffountains, mountains, Islands, Dens & Rocks of mountains & hiding men in them, Cities, Houses & ships. These are the significations of yethe heavens & the things therein The earth general parts of yethe earth below are dry land & waters & both these are put for inferior people. ffor waters where they are not described of life signify people. Dust & waters in general signify people in general, & a region of dry land Territory a Sea, a River, a flood are put for a body politick or kingdom of such people. He remembreth we are dust. Psal 103.14. He gave them as yethe dust to his sword & as yethe driven stubble to his bow Isa 41.2. I exalted thee out of yethe dust 1 King. 16.2. Psal. 113.7. Who can count the dust of Iacob & the number of yethe fourth part of Israel. Num 23.10. Chaldea shal be a spoile – Tthe hindermost of the nations, shal be a wilderness, a dry land & a desert. Ier 50.10, 12. Wo to the multitude – – – ✱ – – – ✱ Wo to yethe multitude of many people wchwhich make a noise like yethe noise of yethe seas & to yethe rushing of nations ytthat make a rushing like yethe rushing of mighty waters. The nations shall rush like yethe rushing of many waters Isa 17.12, 13. The waters of Mirrim shall be desolate Isa. 15.6. Ier. 48.34. The waters where yethe Whore sitteth are peoples & multitudes & nations & tongues Rev. 17.15. I saw a Beast rise out of yethe sea i.e. out of the aggregate of yethe waters where yethe whore sitteth Rev. 13.1. How is Babylon being an astonishment among yethe nations! yethe Sea (i.e. yethe kingdom of yethe Medes) is come upon Babylon; she is covered wthwith yethe multitude of the waves thereof, her cities are a desolation &c. Ier. 51.42. If any man dream he is Lord of yethe Sea he will be successor in yethe whole kingdom Ind. Pers. Ægypt. in Achm. chap. 178. So yethe Chalde Paraphrast for waters substitutes people in Ier. 47.2, & Ezek. 26.19 &c, & for Rivers Provinces in Ezek 32.2 & people Isa 18.7. Provinces in Ezek. 32.2 & people Isa. 18.7 When a prophesy refers (as is usual) to more kingdoms then one, the Land & Waters are put for yethe people of several regions & their dominions. So in the above cited place of Ezekiel where God threatens to rain upon Gog & his people wthwith an overflowing rain, the rain overflowing the earth is put for yethe people of Israel overpowering the people of Gog. In Ier. 57.42 the Kingdom And as Land & Water signify people so their qualities signify yethe qualities of ytthat people. Gardens Forests & fruitfull regions represent signifiesy happy & flourishing people & a dry & barren land signifies either a nation wasted by war or the Church made desolate by persecution so as to become a country spiritually barren. ‡ Egypt shall be a desolation & Edom shall be a desolate wilderness for yethe violence against yethe Children of Iudah but Iudah shall dwell for ever Ioel 3.19. Chaldea shall be a spoile, – the hindermost of yethe nations, a wilderness a dry land & a desert Ier. 50.10, 12. The fruitfull place was a wilderness & all the cities thereof were broken down. – ffor thus saith yethe Lord the whole land of Iudea shal be desolate. Ier. 4.26. Thy holy cities are a wilderness. Zion is a wilderness, Ierusalem a desolation Isa 64.10. So in yethe Apo Apocalyps yethe Holy Ghost City troden down by yethe Gentiles in whose region it rains not in the days of yethe prophesy of yethe two witnesses (Apoc. 11.) is afterwards by reason of this barrenness desolation & spirituall barrenness called a wilderness Apoc 17. The bitterness of waters signifies aff als affl affliction of the people & that also chiefly by war & persecution. And if the bitterness be such as to kill living things it signifies the mystical death of kingdoms by war, that is the dissolution of their bodies politiqꝫque. For bitterness of a people refers chiefly to war their affliction of a people by war or persecution. The Egyptians made yethe lives of yethe Children of Israel bitter with hard bondage Exod. 1.14. We are in bitter captivity Esther 14.8. They shall be devoured wthwith burning coales & with bitter destruction – the sword withut & terror within Deut. 32.24. The affliction of Israel [i.e. under their enemies] was very bitter 2 King 14.26. The ways of Zion do mourn – all her gates are desolate her Priests sigh her virgins are afflicted & she is in bitterness. Her adversaries are yethe chief &c. Lament. 1.4. Shall yethe sword devour for ever & knowest thou not that it will be bitterness in the latter end? 2 Sam. 2.26. Strong drink shall be bitter to them that drink it; the city of confusion is broken down. Isa 24.9. And to aggravate this bitterness the expressions of Gall & wormwood are sometimes used. So Ieremy lamenting Ierusalems captivity, saith, He hath compassed me wthwith Gall & travail – He hath filled me with bitterness, he hath made me drunken wthwith wormwood – And I said my strength & my hope is perished from yethe Lord, remembring mine affliction the wormwood & the Gall Lament 3.5, 15, 19. Her end is bitter as wormwood Prov. 5.4. They have walked after Baalim – therefore thus saith yethe Lord I will feed this people with wormwood & give them water of Gall to drink. Ier. 9.15. See also Ier 23.15 & 8.14 & Deut 29.18 & 32.32. And so in yethe Apocalyps the great star burning as it were a Lamp (that is consuming by war) is called wormwood, & yethe waters on wchwhich it falls (that is the people) are said to become wormwood to express their bitter affliction by those wars & many men are said to dye of the bitterness of those waters to express the dissolution of one or more bodies politiqꝫque of men by those wars Apoc. 8.11. When a prophesy refers (as is usual to more kingdoms then one the land & waters are put for yethe people of several regions & dominions. So in yethe above cited place of Ezekiel where God threatens to rain upon Gog & his people with an overflowing rain, this rain & yethe hostile earth wchwhich it overflows, are yethe yethe fertile people the of Israel the of Gog In Ier. 57.42 the kingdom of Israel & Go the people of Israel & the army of Gog & the invaded people of Israel invaded by that army. In Ier 57.42 the kingdom of Babylon – – – 13. ffor yethe land & water are frequently put for yethe people of several regions considered in prophesy, & their overflowing waters signify yethe people of yethe waters invading & overflowing those of yethe earth. There is nothing more usual then to put yethe earth for yethe people of yethe earth, as in these expressions. Let all yethe earth praise yethe Lord Psal. He causeth yethe earth & ymthem ytthat dwell therein to worship yethe first Beast Apoc. 13.2. And in yethe same sense is yethe dust of the earth used. He remembreth we are dust Psal. 103.14. He gave ymthem as yethe dust to yethehis sword & as yethe driven stubble to his bow Isa. 41.2. I exalted thee out of yethe dust 1 King. 16.2. Psal. 113.7. Who can count yethe dust of Iacob & yethe number of yethe fourth part of Israel ytthat is of yethe common people Numb. 23.10. So waters are also used for yethe common people & a sea or a river or flood The waters as for a body politick or kingdom of such waters. 14 In Ier. 57.42 yethe kingdom of Babylon is compared to yethe earth & ytthat of yethe Medes to yethe sea overflowing it by an invasion. How is Babylon, saith he, become an astonishment among yethe nations! yethe sea (i.e. yethe kingdom of yethe Medes) is come upon Babylon, she is covered wthwith yethe multitude of yethe waves thereof her cities are a desolation &c. So in Isa. 8.7, yethe kingdom of Iudah is represented by yethe earth & ytthat of Assyria by an overflowing River. Behold yethe Lord bringeth upon ymthem yethe waters of yethe River strong & many, even yethe King of Assyria & all his glory; & he shall come up over all his channels & go over all his banks, & he shall pass through Iudah, he shall overflow & go over, he shall reach even to yethe neck, Ier And in Ier. 46.8. Egypt is a swelling flood & other nations are yethe earth, Egypt riseth up like a flood & his waters are moved like yethe river, & he saith, I will go up and will cover yethe earth, I will destroy yethe city & yethe inhabitants thereof. And in Ier 47.2 the like representation is made of a Northern Nation invading Philistia. Behold waters [ytthat is, saith yethe Chalde Paraphrast, peoples] rise up out of yethe north & shall be an overflowing flood, & yethe inhabitants of yethe land shall howl at yethe noise of yethe hoofes of his strong horses &c. And to yethe same purpose you may see Isa. 28.17 & 30.28. So then Seas & Rivers within their banks are kingdoms within their own countries, but when they overflow they are invaders of yethe neighbouring earth. And yethe like signification & distinction of yethe earth & waters is observed in yethe Apocalyps where yethe nations are distinguished into yethe inhabitants of yethe earth & sea, ch. 12, & yethe Angel sets his right food on yethe sea, & his left foot on yethe earth ch. 10; & yethe four winds hurt yethe earth at yethe sounding of yethe first Trumpet, & yethe Sea at yethe sounding of yethe second, & yethe ten horned Beast rises out of yethe sea & yethe two horned out of yethe earth. This earth & sea is yethe Kingdoms of yethe Dragon & Beast. While yethe Beast is one entire kingdom he is represented by yethe sea, but after his division into yethe ten kingdoms signified by his horns he 15 is called yethe Rivers at yethe sounding of yethe third Trumpet, & yethe many waters in yethe wilderness. And so yethe flood wchwhich yethe Dragon cast out of his mouth since it is a body of water divided from yethe Dragons body it must signify a kingdom split out of his kingdom by yethe division thereof. Now as overflowing of waters signifies excess of power & people & invasion of other kingdoms, so drying up of waters signifies yethe decay of military strength & yethe access of yethe regions of yethe waters to yethe dominions of yethe earth. They shall draw their swords against Egypt – & I will make yethe rivers dry & sell yethe land into yethe hand of yethe wicked Ezek. 30.12. The Egyptians will I give over into yethe hand of a cruel Lord – & yethe waters shal fail from yethe sea, & yethe rivers shall be wasted & dryed up – & yethe brooks of defence shall be emptied & dryed up, & yethe reeds and flaggs shall wither Isa. 19.5, 6. A sword is upon yethe treasures of Babylon & they shall be robbed, a draught is upon her waters & they shall be dried up. Ier 50.38. I will dry up her Sea & make her springs dry & she shall become heaps, an astonishment without an inhabitant. Ier. 51.36, 37. And in yethe same sense is yethe water of yethe great river Euphrates (ytthat is of yethe kingdoms seated upon it) dried up ytthat yethe way of yethe king of yethe earsth may be prepared Apoc. 16; & also the water of yethe red sea & rivers of Egypt to make way for yethe return of Israel from captivity. The Lord shall utterly destroy yethe tongue of yethe Egyptian Sea & with his mighty wind [of war] shall he shake his hand over yethe River [Nile] & shall smite it in yethe seven streams & make men go over dry shod. And there shall be an high way for yethe remnant of his people wchwhich shall be left from Assyria, like as it was to Israel in yethe day ytthat he came up out of yethe land of Egypt. Isa. 11.15, 16. The like is to be understood of springs & fountains, as in Hosea where Samaria is called a fountain dryed up. Though Ephraim saith he, be fruitfull among his brethren, an East wind [or war from yethe east] shall come, the wind of yethe Lord shall come up from yethe wilderness, & his spring shall become dry & his fountain shall be dried up – Samaria shall become desolate, for she hath rebelled 16 against her God, they shall fall by yethe sword &c. Hos. 13.15, 16. 14. Mountains because height is a type of dominion are yethe cities, wchwhich beare rule, & plains yethe lower people. Of Ierusalems being called a Mountain there are many instances, as in Zech. 8.3. Ierusalem shall be called a city of truth & yethe mountain of yethe Lord of Hosts yethe holy mountain: & in Dan 9.16. Let thy fury be turned away from thy city Ierusalem thy holy mountain. The like in Dan 9.20, Ier. 17.3, Isa 27.13 & 66.10, & other places & also where yethe mountain of Gods house is put for Mount Zion & Zion for Ierusalem. So of Babylon: I will render unto Babylon – all yethe evil ytthat they have done in Zion – Behold I am against thee O destroying Mountain saith yethe Lord, wchwhich destroyeth all yethe earth; & I will stretch out mine hand upon thee & roll thee down from yethe rocks, & will make thee a burnt mountain – thou shalt be desolate for ever Ier. 51.34 24, 25, 26. Who art thou O great mountain? before Zerubbabel, thou shalt become a plain Zech. 4.7. The burden of Babylon wchwhich Isaias yethe son of Amos did see: lift ye up a banner upon yethe high mountain Chal. Par. upon yethe city wchwhich dwells securely Isa. 13.2. So of cities in general. I will lay yethe land most desolate & yethe pomp of her strength shall cease, & yethe mountains of Israel shall be desolate Ezek. 33.28. Thou hast said by yethe multitude of my chariots am I come up to yethe height of yethe mountains Chal. Par. to yethe strong holds of yethe cities Isa. 37.24. And because cities are called mountains wthwith respect to their dominion, therefore mountains include also yethe dominions of cities, as may be seen in Dan 2.35, & Isa. 11.9 where a mountain fills yethe earth. And so in yethe Apocalyps it is to be conceived ytthat the mountains & Islands are moved out of their places (ch. 6.14) & flee away (ch. 16.20) in respect of dominion whether civil or religious. For Islands because they are yethe inhabited & most elevated parts of yethe sea, & frequently of a mountanous form (as Tenariff, StSaint Hellens, Sicily) signify in yethe sea what Mountains do on yethe land. ffor Islands are sea Mountains & high Islands (as Tenariff, StSaint Hellens, Sicily) are high Mountains of yethe Sea. So at yethe sound of yethe second Trumpet when a great mountain17 mountain burning wthwith fire was cast into yethe sea. Apoc. 8.8: it is to be conceived ytthat yethe mountain was an high Island. ffor yethe plague of ytthat Trumpet fell upon yethe sea & yethe fire or war wherewith ytthat mountain burnt was a part of ytthat plague. ffor an high mountain to rise out of yethe sea & or tumble into yethe sea is of contrary significations & equally respects a sea-Mountain or high Island in both cases; yethe fall of a city of yethe earth being represented not by a mountain falling or rolling down into yethe sea but by its becoming a plain Zech 4.7. This I take to be yethe signification of Islands of yethe sea. ffor such Islands are commonly rocky & mountanous. But when flat & made by yethe drying up of waters they signify yethe cities or provinces of yethe waters low in power & made subject to yethe dominion of yethe earth. I will destroy & devour at once, I will make wast mountains & hills & dry up all their herbs [ytthat is consume their people] & I will make yethe rivers [ytthat are the provinces or kingdoms of yethe waters] Islands & will dry up yethe pools. Isa. 42.15. 15. Mountains being cities, its very proper to represent houses & more especially the sumptuous stone buildings of Temples & Palaces by dens & rocks of mountains: their walls being yethe rocks of Mountains politick, & their inside yethe Dens whetherre men represented in prophesy by wild Beasts resort. The multitude of yethe city shall be left, yethe forts & towers shall be dens for ever Isa. 32.14. Let yethe inhabitants of yethe Rock sing, let them shout from yethe top of yethe mountains (i.e. of yethe cities) Isa. 42.11. Behold I am against thee (yethe house of David) O inhabitant of yethe valley & rock or [i.e. palace or strong hold] of yethe plain, saith yethe Lord; wchwhich say: who shall come down against us or who shall enter into our habitations? Ier. 21.13. These instances seem to respect common buildings, those ytthat follow are of Temples. The high places [or Temples] of [yethe Idols called] aa ytthat is, iniquity Aven yethe sin of Israel shall be destroyed, yethe thorn & thistle shall come upon th Is this house wchwhich is called by my name become a den of Robb Is this house wchwhich is called by my name become a den of Robbers? i.e. an Idol Temple Ier. 7.11. Are ye not yethe children of transgression, a seed of falshood, inflaming yoryourselves wthwith Idols under every green tree, slaying yethe children in yethe valleys under yethe clifts of yethe rocks? Isa. 57.5. ytthat is under yethe Idol Temples, or high places of Tophet wchwhich they built for ytthat purpose in yethe valley of yethe son of Himmon. 18 Ier. 7.31, & 19.5, & 32.35. The high places [or temples] of [yethe Idols called] aa ytthat is, iniquity Aven, yethe sin of Israel, shall be destroyed, yethe thorn & thistle shall come upon their Altars & they [yethe Idols] shall say to yethe Mountains, cover us, & to yethe hills fall on us, ytthat is to yethe tops of yethe mountains & hills wchwhich their wise called their yethe rocks & cover their dens Hos. 10.8. The Lord alone shall be exalted in ytthat day & yethe Idols shall be utterly ✱✱ gr. hide or bury them. abolisht, & they shall go into yethe holes of yethe rocks & into yethe caves of yethe earth for fear of yethe Lord, Isa. 2.19. In ytthat day shall a Man cast his Idoles – to yethe Moles & to yethe Bats to go into yethe clifts of yethe rocks, & into ✱✱ gr. & vulg. lat. holes tops of yethe ragged rocks for fear of yethe Lord; vers. 21. Here yethe Idols, wchwhich are to be hid in yethe rocks, are called by yethe name of Idols but a little before they were spoken unto as men. Enter into yethe rock & hidhide thee in yethe dust, vers. 10. And so in yethe Apocalyps they are represented by men & their temples by Dens & rocks. The Kings of yethe earth & yethe great men & yethe rich men, & yethe chief captains, & yethe mighty men, & every bondman, & ever freeman hid themselves in yethe dens & in yethe rocks of yethe mountinas; And said to yethe mountains & rocks, Fall on us & hide us [the tops of] the mountains [wchwhich covered yethe dens] & to yethe rocks fall on us & hide us Apoc. Apoc: 6.15. ✝ ✝ For that Idols are men should be put for Idols is according to yethe common way of speaking. For Idols are yethe images of men, & as we are wont to call yethe Image of a Beast a Beast & yethe image of a Bird a Bird so we call yethe image of a Man a Man. And as this is yethe comm̄mmon way of speaking so it is yethe language of yethe Scriptures. Thou hast played yethe harlot wthwith many lovers yet return to me saith yethe Lord – she defiled yethe land & committed adultery wthwith stones & wthwith stocks. Ier. 3.19. I will destroy her vines and her figtrees whereof she said, These are my rewards ytthat my lovers have given me – & I will visit upon her yethe days of Baalim wherein she – went after her lovers & forgot me saith yethe Lord. Hos. 2.12. Thou pouredst out thy fornications on every one ytthat passed by – thou madest thy self Images of Men & didst commit whoredom wthwith them – thou hast committed fornication with yethe Egyptians great of flesh – thy filthiness was poured out & thy nakedness discovered through thy whoredoms wthwith thy lovers even with all yethe Idols of thy abominations Ezek. 16.15, 17, 26, 37. Aholah – doted on her lovers, on yethe Assyrians her neighbours wchwhich were cloathed wthwith blew, Capitains & Rulers all of ymthem desireable young men horsmen riding upon horses. Thus she committed her Whoredoms wthwith them wthwith all them ytthat were chosen Men of Assyria & wthwith all on whom she doted, [even] wthwith all their Idols. Ezek. 23.5. And when her sister Aholibah saw this – she doted upon yethe Assyrians her Neighbours Capitains & Rulers, cloathed most gorgeously horsmen riding upon horses, all of ymthem desirable young men – & she increased her whoredoms, for when she saw men porurtrayed upon yethe wall, yethe Images of yethe Chaldeans pourtrayed with vermilion girded wthwith girdles upon their loins exceeding in died attire upon their heads, all of ymthem Princes to look to after yethe manner of yethe Babylonians, she doted upon ymthem & sent messengers unto them into Chaldea, & yethe Babylonians came to her into yethe bed of love: i.e. when she saw their Idols she doted upon them & sent for others to be made in their likeness & set up in her own land vers. 11. By these instances it may appear ytthat it is according to yethe use of yethe Prophets to represent Idols as men where with yethe Church commits adultery, & not only so but to call them by yethe Names of those Men whose Gods they are, or whose likeness they bear, as Egyptians, Assyrians, Babylonians, Princes, Capitains, Rulers, Horsmen, young men &c. not much unlike their being called in the Apocalyps in yethe sixt seal, Kings & great Men, & rich Men & Capitains, & mighty men & bond & free. Apoc. 6.15. 15 Houses by land & ships by sea signify families assemblies & societies of men. So yethe house of Bethuel Gen 28.2. of Ierubbaal Iud. 8.35. of Millo Iud 9.6, 20. of Saul & David. 2 Sam. 3.1 of Ephraim Iud 10.9 of Saul Ioseph Iud. 1.22 of Levi Psal 135.20. &c are their f of Iudah 2 Sam 2.4 of Israel, 1 King. 20.31 &c. are their ffamilies, Tribes, & Kingdoms. And the house of God Heb. 10.21. 1 Tim. 3.15 & of Christ Heb. 3.6 is the Church or Assembly of Christians. And when a House is thus taken in a mystical sense, the stones & utensills thereof are the men in the mystical fabrick. Ye also as lively stones are built up a spiritual house 1 Pet. 2.5 Eph. 2.19, 20. The stone wchwhich yethe builders disallowed the same is made yethe head of the corner Psal 118.22. 1 Pet. 2.6, 7. Isa. 28.16. If a man In a great house there are not only vessels of gold & of silver but also of wood & of earth & some to honour & some to dishonour. If a man therefore purge himself from these he shall be a vessel unto honour. 2. Tim. 2.20. Rom 9.21, 22, 23. So Ieremy represents yethe Iews by a potters vessel chap. 19. And as houses at land so ships at sea signify assembledies of men: ships of war being bands of soldiers & Merchant ships being societies & congregations of men assembled under Priests to worship their God religious religious societies subject governed by Priests, such as are the parrochial Churches & cCongregations of Christians, or yethe like assemblies of the Heathens or Mahometans in their several places of worship. Temples If a King dream that he sees his ships sending out fire to burn other ships or Countries he shall obtein victories over his enemies proportional to yethe strength & efficacy of yethe fire. If he see his own ships burnt it portends ruin to his forces: & if he seem to build a new navy of ships many ships, according to their number he shall again raise forces more or less powerful against his enemies Achm. c. 181 ex Pers. & Ægypt. So the ships in yethe second Trumpet Apoc 8.9 seem to signify So in yethe Apocalyps a (ch. 8.9) the ships destroyed in yethe wars to wchwhich yethe 2d Trumpet sounds (ch. 8.9) must signifie armies: but merchant ships belong to refer to spirituall trafick. ffor If one dream ytthat he builds a Merchant ship he shall gather an assembly of men to celebrate religious mysteries Achm. ex Ind. c. 180 The merchant city mystically called Tyre shall turn to her hire & shall commit fornication wchwhich all yethe kingdoms of yethe world & her merchandise & her hire shall be holiness to yethe Lord. It shall not be treasured nor laid up for her merchandize shall be for them that dwell before the Lord [that is for the Priests] to eat sufficiently & for durable clothing Isa. 23.17, 18. So then Sea Merchants are Pr Priests, their ships are their cCongregations or Parishes & their merchandise is the hire wchwhich the fornicating City (or mystical body of these Priests) receives of th her lovers, that is yethe profits of their Priesthood. And in this sence are the Merchants of Babylon wthwith their ships & merchandizse I in yethe Apocalyps chap 18 to be understood. Chap. VI Of living things vizt Trees Hearbs reeds & other vegetables, Locusts & other Insects, Wild Beasts Birds & ffishes, the trees of life & knowledge, the old Serpent, a Forest a Garden a Paradise & a Wildernesse. To put trees for men is a very usual figure – – ffor ytthat men are put for Idols will appear more fully hereafter. 15. Ships are sea houses or if you please sea towns, & merchant ships are trading houses or towns, & consequently must signify houses Temples & their Parishes whereever Priests are yethe merchants. If one dream he builds ships he shall grow rich proportionally to yethe number of them. This Achm. c. 180 relates as yethe doctrine of yethe Egyptians & Persians & in yethe same chapter adds this for yethe doctrine of yethe Indians. If one dream ytthat he builds a merchant ship he shall gather an assembly of men to celebrate religious mysteries. So war ships must signify tents, yethe habitations of an army. If one dream a King dream ytthat he sees his ships sending out fire to burn other ships or countries he shall obtain countries victories over his enemies proportional to yethe strength & efficacy of yethe fire. If he see his own ships burnt it portends ruin to his forces. And if he seem to build a new navy of many ships according to their number shall again raise forces more or less powerfull against his enemies. Achm. c. 181. ex. Pers. et Egypt. 16. To put trees and other vegetables for men is a very usuall figure. The Lord19 The Lord hath anointed me – to give ymthem yethe garment of praise for yethe spirit of heaviness ytthat they might be called yethe trees of righteousness yethe planting of yethe Lord Isa. 61.3. The same Prophet having told a Parable of Gods Vineyards, afterwards thus interprets it The vineyard of yethe Lord of Hosts is yethe house of Israel & yethe Men of Iudah his pleasant plant Isa. 5.7. They shall march wthwith an army & come against Egypt wthwith axes as hewers of wood, they shall cut down her forrest Ier. 46.22. The people shall be as yethe burnings of lime As thorns cut up shall the people be burnt in yethe fire Isa 33.12. Wickedness burneth as yethe fire, it shall devour yethe briars & thorns & shall kindle in yethe thickets of yethe forrest, yethe people shall be as yethe fewel of yethe fire wchwhich last words explain yethe rest Isa. 9.19. Howl fir tree for yethe cedar is fallen because all yethe mighty are spoiled. Howl O ye oaks of Basham, for yethe defenced forest Zech. 11.2. How long shall yethe herbs land mourn & yethe herbs of every field wither for yethe wickedness of ymthem ytthat dwell therein. Ier. 12.4. The Lord will cut off from Israel head & tail, branch & rush in one day Isa 9.314. Neither shall there be any work for Egypt wchwhich the head or tail – branch or rush may do. Iersa 19.15. They were as yethe grass of yethe feild & as corn blasted before it be grown up. Isa 37.27. Psal. 37.2 2 Sam 23.4, 6. The good seed (whose blade is a plant) are yethe children of yethe kingdom but yethe tares are yethe children of yethe wicked one Matt. 13.38. Every plant wchwhich my ffather hath not planted shall be rooted up. I have planted Apollos watered &c. So in yethe Apocalyps trees & herbs are put for men ffor yethe Locusts there feed not upon realy green things but upon men Apoc. 9.4. The Chalde Paraphrast for woods sometimes substitutes armies Isa. 10.18, 34, & sometimes cities or people Ier. 21.14 & 9.18. & for Cedars Oaks & such like trees, Kings & Princes Isa. 2.13 And yethe Indians, Persians & Egyptians teach: If one dream ytthat he waters & dresses trees he shall be a very great man & a nourisher of yethe people. And if a King dream ytthat he plants trees he shall institute new Magistrates. And if a Plebeian dream ytthat he gathers into his house yethe leaves of trees he shall obtain riches from great men proportional to yethe leaves. Achmet. c. 151. And if one dream ytthat hail hurt yethe stalks of corn there shall be slaughter of men in ytthat place proportional to yethe breaking of yethe stalks c. 191. And that thorns denote pervers & evil men Ach c. 213. So in Isa. 19.6 & Ier. 51.32. reeds & flaggs of rivers & things sown by yethe brooks are put for yethe men of Kingdoms represented by waters. 17. Because Herbs & other vegetables signify men, therefore such insects as destroy ymthem signify armies of men wchwhich in like manner prey upon countries. That wchwhich yethe Palmer worm hath left hath yethe Locust eaten, & ytthat wchwhich yethe Canker worm hath left hath yethe caterpillar eaten – ffor a nation is come upon my land strong & without number – he hath lain my vine wast and barked my figtree, he hath made it clean bare & cast it away, yethe branches thereof are made white. Ioel 1.4, 6. See also Ioel 2.2, 25. 20 Locusts are generally referred to a multitude of enemies – If any King or Potentate see Locusts come upon a place, let him expect a powerfull multitude of enemies there: & look what hurt yethe Locusts do yethe enemy will mischief proportionally Ind. Pers. Egypt in Achm. c. 300. So fflies & Bees are by the Chalde Paraphrast interpreted of hostile armies Isa. 7.18. Wild Beasts also by reason of their feeding upon vegetables & praying upon one another signify Kingdoms of yethe earth wthwith their armies. A particular Beast as in Daniels prophesies, signifies a particular kingdom, and Beasts in general kingdoms in general. Come ye, assemble all yethe Beasts of yethe field, come to devour (Chald. Par. Those ytthat slay wthwith yethe sword shall be assembled from all sides: Kings of Nations & their armies shall come to spoil) Ier. 12.9. The burden of yethe Beasts of yethe South, i.e. yethe bands of Egypt Isa. 30.6. Where are the Princes of the Heathen become & such as ruled the Beasts of upon the earth, they that had their pastimes with the fowls of the air? Baruch 3.17 I have given all these lands into yethe hands of Nebuchadnetzzar King of Babylon my servant, & yethe Beasts of yethe field have I given him also to serve him, & all nations shall serve him. Ier. 27.6 & 28.14. I will also send wild beasts among you wchwhich shall rob you of your children and destroy yoryour cattel & make you few in number & yoryour high ways shall be desolate. Levit. 26.22. So Ezekiel representing the captivity of yethe Iews by a flock of sheep scattered upon all the face of the ear earth, saith this flock became a prey & meat to every beast of the feild because there was no sheepherd. Ezek. 34. In Ier. 15.2, 3. & 16.4 Ezek. 5.12, 17 & 14.13, 15, 17, 19, 21; there are described four distinct plagues to befall yethe Iews, ffamine, Captivity, Sword & Pestilence whereof their captivity is represented by Beasts passing through yethe Land and spoiling it & making it desolate: so ytthat wild Beasts strictly signify forreign kingdoms wchwhich destroy not by yethe sword only as in civil wars but by spoiling a country & carrying away yethe prey. So Isaiah ch. 5.29 Isaiah compares such kingdoms to Lions wchwhich lay hold on yethe prey & carry it away safe so ytthat none may deliver it. The pestilence & famine are in Ier. 15.3 represented by yethe doggs to tear & yethe fowls of heaven to devour: yethe doggs in yethe towns to tear yethe carkasses of those ytthat drop down dead & want burial, & yethe fowls in yethe fields to destroyvoure yethe corn & thereby create a famine, these fowls thence signifying yethe armies of enemies. wchwhich eat up & destroy provisions, & thereby create a famine. So in the Apocalyps killing wthwith yethe sword & wthwith hunger & wthwith death & wthwith beasts of yethe earth is put for killing wthwith civil wars & with famin & with pestilence & wthwith forreign nations Apoc 6.8. And in Isa. 18.6. ffowls of yethe Mountains & Beasts of yethe earth are people of yethe cities & nations; & in yethe same sense Beasts & ffowls are to be understood in Daniel: Wheresoever yethe Children of Men dwell yethe Beasts of yethe field & yethe ffowls of yethe heaven [ytthat is yethe kingdoms of yethe world represented by yethe earth & heaven] hath he given into Nebuchadnezzars hand & made him ruler over them all, Dan. 2.38. And in Ezekiel: All the fowls of heaven made their neasts in his boughs & under his branches did all the beasts of yethe field bring forth their young & under his shadow dwelt all great nations. Ch. 31.6. And in Ier 12 How long shall the land mourn & every the Herbs of every field wither, for the wickedness oth of them that dwell therein? The Beasts are consumed & the Birds because they said He shall not see orour last end. Ier 12.4. My heritage is unto me a speckled bird, the birds round about her are against her. Ier. 12.9. The eagle wchwhich thou sawest come up from the sea is yethe kingdom signified by thy brother Daniel wchwhich was seen in the vision of thy brother Daniel 2 Esdras 12.11. My hand ✝ My hand hath found as a neast the riches of the people, & as one gathereth eggs that as I gathered are left Isa. 10.14. Here a birds moving her wing & opening her mouth is put for a kingdoms making war. And in the like sense the fowls of heaven are called to yethe supper of yethe great God in yethe Apocalyps chap 19. And in Hosea, In ytthat day I will make a covenant for them wthwith yethe Beasts of yethe field & wthwith yethe ffowls of heaven & with yethe creeping things of yethe ground [ytthat is wthwith yethe Princes and21 & people of yethe whole world] & I will break yethe bow & yethe sword, & yethe battel out of yethe earth, & will make them to ly down safely. Hos. 2.18. So in Isa. 11.6, Beasts are men where tis said ytthat yethe wolf shall ly down wthwith yethe Lamb & yethe Leopard shall ly down wthwith yethe Kid & yethe Calf & yethe young Lyon & yethe ffatling together & a little child shall lead ymthem & yethe cow & yethe Bear shall feed, ftheir young ones shall lye down together, & yethe Lyon shall eat straw like yethe ox, & yethe suckling child shall play on yethe hole of yethe Asp, & yethe weaned child shall put his hand on yethe cockatrice; they shall not hurt nor destroy in all my mountain ffor yethe earth shall be full of yethe knowledge of yethe Lord. These last words explain yethe rest & shew yethe peaceable state of Christs Kingdom to be here spoken of by yethe Prophets in other places described more plainly saying ytthat they shall beat their swords into plowshares & their spears into pruning hooks & nation shall not lift up sword against nation neither shall they learn war any more Isa. 2.4. Micah. 4.3. Of Beasts of yethe earth & fowls of yethe heaven being put for yethe people of nations & Kingdoms you may farther see Dan. 4.12, 14. Ezek. 17 23 & 29.5 & 31.6, 13 & 32.4. 39.17. So in yethe Apocalyps yethe ffowls of yethe heaven wchwhich are called to a great supper of yethe great God are men represented a little before by yethe armies in heaven as you may understand by comparing yethe place wthwith Ezek. 39.17. Fishes are also generally put for men. I will make you ffishers of Men M. 4.19. I will send for many ffishers & they shall fish them, & after will I send for many hunters & they shall hunt them Ier. 16.16. I will take away your posterity wthwith fishhooks Amos. 4.2. Thou makest men as fishes of yethe sea – they take up all of them with yethe angle & catch ymthem in their net. – Shal they therefore empty their net & spare continually to slay yethe nations? Habak. 1.14, 15, 17. In Ezek. 29.4, 5, The King of Egypt is represented by a water dragon or Crocodile & his people by yethe fishes of yethe river Nile. In Hosea. 4.3 Zeph. 1.3. & Ezek. 38.20, where yethe Beasts of yethe earth, yethe ffowls of yethe heaven & yethe ffishes of yethe sea are either sacrificed or destroyed by wars, its nonsense to understand any thing by these creatures but Men. And so in yethe Apocalyps yethe creatures in yethe Sea wchwhich have life are Men ch. 8.9. # That the Tree of life with its fruit signifies great & good works &c. # These are yethe significations of vegetables & animals unless when by some peculiar epithite or circumstance they be diverted to some other signification as by calling a Tree yethe Tree of life or knowledge or a Dragon yethe serpe or serpent yethe old serpent or the see two pages above Devil or by making any Beast the object of worship. For yethe Tree of life wthwith its fruit &c. See two pages above. Insert two pages below what concerns the Tree of life X But the tree of life wthwith its fruit signifies grace & good works, as is manifest both because it nourishes to life eternal & because it grows upon the banks of yethe river of living water (Ezek 47 & Apoc 22) wchwhich water is yethe spirit & the word or law of God. & because Solomon interprets the Tree of life to be wisdom (Prov. 3.18) & wholsome doctrine (ch (15.4) & the fruit or works of yethe righteous (ch. 11.30) And Thus Christ speaks of eating the fruit of this tree where he saith My meat is to do the will of him that sent me & to finish his work. Iohn 4.34. & This fruit is the bread of life & the hidden Name of the flesh of Christ to be eaten by each, concerning wchwhich Christ saith: My I am the bread of life; he that cometh to me shall never hunger & he that beleiveth on me shall never thirst. Iohn 6.35. And again And again: I am the br He that beleiveth on me hath everlasting life. I am the bread of life. Your fathers did eat Manna in the wilderness & are dead. This is the bread wchwhich cometh down from heaven that a man may eat thereof & not dye. I am the living bread wchwhich came down from heaven. If any man eat of this bread he shall live for ever: & the bread that I will give is my flesh wchwhich I will give for the life of the world. – whosoever eateth my flesh & drinketh my blood hath eternal life & I will raise him up at yethe last day. vers Iohn 6.35, 47, 54. The fruit of yethe tree of life & the river of yethe water of life (Apoc. 22 & Ezek 47) is this mystical flesh & blood of Christ to be eaten & drunk by faith. ffor this flesh & blood is mystical & signifies (Iohn 6.63) & signifies the spiritual riches of Christ that is yethe doctrine of his birth & passion as the flesh of yethe Whore of Babylon & such like temporal bodies signifies their temporal wealth so the flesh of Christ signifies the spirituall riches of his incarnation & passion, the acquiring of wchwhich by faith is typified by eating the Eucharist. And as the tree of life is mystical so is ye tree of knowledg of good & evil. ffor these are relatives by way of opposition the one being the trees of life & death: ✝ ✝For yethe tree of knowledge is yethe tree of death. In yethe day that thou eatest thereof thou shalt dye. & therefore since the one is yethe law of God the other must be the lusts inclinations of the flesh. To eat yethe fruit of this treestree signifies the acquiring of some forbidden unhappy knowledg or other, but what that knowledge was is difficult to say. Tis called the knowledg of good & evil, that is of happiness & misery, because it brought misery, & of both. For the knowledge of both. For happiness is never so well understood as when tis lost. Tis the opinion of yethe Iewish Doctors that Adam eat of this fruit by knowing his wife ffor this y is the phrase wchwhich Moses uses for carnal copulation. Adam knew his wife (Gen. 4.1 Cain knew his wife vers 17) Adam knew his wife again (vers 25.) And Also the consequence of eating this fruit was that Adam & Eve were both ashamed of their nakedness & began to cover their shame with aprons; that Eves conception should be multiplied & she should bring forth children in sorrow & that her desire should thenceforth be to her husband; & that Adam should till yethe ground in should till the ground in yethe sweat of his brows & eat of it in sorrow. wchwhich came to pass all wchwhich were the natural consequences of their knowing one another. For Adam began then to till the ground in the sweat of his brow & eat of it in sorrow when his seed became too many to be nourished by the spontaneous fruits of yethe earth. & so was yethe consequence of knowing his wife And further, tis added immediately after this sentence that Adam called his wife Eve because she was yethe mother of all flesh Gen. 3.20: whence it follows that he knew her in Paradise before this sentence. ‡ Twas the an opinion also of &c ‡ Twas an opinion also of the Iewish Doctors that Adam was an Hermaphrodite & by consequence that yethe formation of Eve out of his rib was a mystical description of her birth out of his body loins. And in such a parabolical description of things it may seem also ytthat God prohibited them the tree of knowledg by making yethe By her eating first & tempting Adam in exprest ytthat shee lusted first. ffor eating signifies as well lust as yethe external act. For the Tree of life & the tree of knowledge are (as I said) of a contrary nature Now if this opinion be true it must be said that in Eves minority when she first after God had created man male & female & called their name Adam, & Eve was yet a minor new being come forth of Adams body body being formed only of so being much of his flesh & bone as God took out of him, he was forbid to violate her: & that when she was grown up & become ripe for copulation & the inhibition was not yet revoked she lusted first & tempted Adam before the inhibition was revoked & that this is represented by her eating & giving him to eat, the eating signifying as well the lust as the external act. The tree of life & yethe tree of knowledge seem to be of a are of a contrary nature, The fruit of yethe one being so that by knowing one you may know the other. For the one lead-ing to life, yethe other to death on yethe day that thou eatest thereof thou shall dye. And therefore since the fruits of yethe one are such thoughts & actions as lead to life, the fruits of yethe other may be not only such actions but also such thoughts as lead to death. But what truth there is in the Iewish opinions of the Iewish Doctors I leave to be considered Concerning yethe tree of life tis said that the fruit shall be for meat & the leaves for medicine healing of the nations Ezek 47.12. Apoc 22. By wchwhich it should seem that the fruit taken inwardly signifies inward grace & faith by wchwhich men are saved & ytthat the leaves applied outwardly are external good works by wchwhich means of wchwhich the nations live in peaceably & happily together. And if this be so, then eating the forbidden fruit will rather signify the admission of lust into yethe mind then the commission of yethe external act. A Dragon or serpent, if called yethe old serpent or yethe Devil signifies the spirit of of error delusion & inordinate affections reigning in the world. ffor spirits good or evil are sometimes put for the tempers dispositions & persuasions of mens minds much after yethe manner that we often take death for a substance. Hereby, saith Iohn, we know that he abideth in us by the spirit that he hath given us. Beloved beleive not every spirit but try the spirits whether they are be of God, because many fals Prophets are gone out into the world. Hereby know ye the spirit of God; Every spirit that confesseth that Iesus Christ is come in the flesh is of God & every spirit that confesseth not that Iesus Christ is come in the flesh is not of God, & this is the spirit of Antichrist whereof ye have heard that it should come & even now already is in the world. 1 Iohn 4. The spirits of God of fals Prophets & of Antichrist are here plainly taken not for any substantial spirits but for yethe good or evil dispositions & true or fals perswasions of mens minds; & the spirits of all men who confess not that Iesus Christ is come in the flesh is called in the singular number the spirit of Antichrist, & said to be come into the world as if it were an evil spirit wchwhich was to reign therein & deceive all the followers of AntiChrist. And such an evil spirit is the Dragon in the Apocalyps. ffor he is there called the old serpent the Devil & Satan & therefore came into the world when at the deceivedption of Eve & hath ever since reigned in it & must reign till he shall be shut up in the bottomless pit. This is that Prince of the Air of whom Paul calls the spirit of the world 1 Cor. 2.12 & of whom he saith: In times past ye walked in sins according to the course of the course of the world according to yethe Prince of yethe air power of the air the sirit that now worketh in the children of disobedience Eph. 2.2 This is that adversary the Devil wchwhich as a roaring Lion walketh about seeking whom he may devour. 1 Pet. 5.8. By this Devils being cast into the bottomless pit & shut up that he should deceive the nations no more for a thousand years you may know that he is the spirit of delusion reigning in the hearts of men & by his being there called the old serpent you may know that he is that same serpent wchwhich deceived Eve. For that old serpent was to continue till yethe seed of the woman should bruise his head, that is till Christ should vanquish & slay him, wchwhich is not yet done. He still reigns & must reign till yethe end of yethe world. & yethe doing of wchwhich at that time is described in yethe Apocalyps there where But then the Word of God (wthwith his army vanquishesing the wicked nations & causesing the Dragon Old serpent to be thrown first into yethe bottomles pit & then into yethe lake of fire, & recovers to the son's of Adam that Paradise wthwith yethe tree of life wchwhich their father had lost. For this is the Victory by wchwhich the Dragon serpent ceases out of yethe bruises his head by this victory effectually, & by destroying him & thereby restores to mankind that Paradise wthwith the tree of life wchwhich their father Adam by the subtilty of at the entrance of this serpent had lost into the world had lost. So then the old Serpent was no more a real serpent then yethe Dragon in yethe Apocalyps is a real Dragon or then then the Beasts in Iohn & Daniel are real Beasts. Tis only a symbol of the spirit of delusion & therefore yethe must be the sentence curs of this serpent for deceiving Eve must be interpreted accordingly. & so Whence I conceive it will amount to no more then this, That because this Devil Spirit had deceived Eve he should be represented by, & symbolically become the most acursed of all beasts, even the serpent which eats dust & goes upon its belly. He that considers well the Parable of Gods setting the rainbow in the heavens will find no difficulty in this of the serpent: the nature # # of the serpent being no more changed by this decree in this parable then that of the Bow in that other. For tis agreed that Eve was deceived by the Devil & that the Serpent was only a symbol of the Deceiver, & therefore to make the serpent really metamorphised & condemned to creep on his belly & ea because the Devil had offended is to punish one thing for anothers fault, & to make yethe signe suffer in a litteral sense for the crime of the thing signified: wchwhich is absurd & unagreable to the nature & designe of Parables. When the ancient Sages prepared would have one thing to be represented by another, they framed a Metamorphosis of the one into the other, & thence came all the ancient Metamorphoses recited by Ovid & others. This was their way of making Parables, & Moses in this Parable of the Serpent speaks in the language of yethe ancient sages wise men, being skilled in all the learning of the Egyptians. From this figure of putting serpents for spirits & spirits or Dæmons for distempers of yethe mind, came yethe vulgar opinion of yethe Iews & other eastern nations that mad men & lunaticks were possessed with evil spirits or Dæmons. Whence Christ seems to have used this language not only as a Prophet but also in compliance wthwith yethe Iews way of speaking: so ytthat when he is said to cast out Devils it cannot be known by this place those Devils may be nothing but diseases unles where it can be proved by the circumstances that they are sp substantial spirits. For the cure of a Lunatiqꝫque is called language of casting out a spirit is used for yethe cure of a Lunatiqꝫque Matt 17.15, 18, 19. Now whilst the earth with its trees & vegetables are put for nations the Prophet uses a garden or a well a a Garden or other watered & fertile region for a happy & flourishing people & a dry barren & desolate wilderness for the country of an oppressed wasted & captivated people & beasts in this wilderness for hostile kingdoms wchwhich invade & wast them this a country. So the King of Tyre whilst in a flourishing condition is said to be in Eden the garden of God Ezek. 28.13 & Ephraim like Tyrus to be planted in a pleasant place, but afterwards when he is smitten by the enemy, to have his root dryried up. Hos. 9.13, 16. So in Ezek 31.9 where God saith, I have made the king of Babylon fair by the multitude of his branches so that all yethe trees of Eden ar that were in the Garden of God envied him: the trees in this Garden (as the Chalde Paraphrast interprets) are the Kings of the eastern nations whereof the Babylonian is the chief & their flourishing kingdoms are the Garden. But when Babylon is to be laid wast the Prophet saith, Chaldea shall be a spoil, the hindermost of the nations a wilderness a dry land & a desart. Ier 50.10, 12. So Ioel describing the invasion of Zion by a mighty army foreign army saith, The land is as the Garden of Eden before them & behind them a desolate wilderness. Ioel 2.3 And so God threatens to make Nineveh a desolation & dry like a wilderness a place for beasts of the nations to lye down in. Zeph. 2.13, 15. After this manner do the prophets consider Iudæa as before their captivity as a fertile region & during their captivity as a wilderness. The fruitfull place was a wilderness & all the cities thereof were broken down at the presence of the Lord & by his fierce anger: for thus hath yethe Lord said, The whole land shall be desolate Ier. 4.26. Many Pastors have destroyed my Vineyard, they have troden my portion under foot they have made my pleasant portion a desolate wilderness Ier. 12.10. Thy holy cities are a wildernesse, Zion is a wilderness, Ierusalem a desolation. Isa. 64.10. But when they return from captivity their wilderness becomes a paradise paradise & their vanquished enemies a wilderness. The Lord shall comfort Zion, he will comfort all her wast places, he will make her Wilderness like Eden & her desart like the garden of the Lord Isa. 51.3 This land that was desolate is become like the garden of Eden & the wasted & desolate & ruined cities are become inhabited Ezek. 36.35. In that day the mountains shall drop down new wine & the hills shall flow with milk & all the rivers of Iudah shall flow wthwith waters & a fountain shall come forth of the house of the Lord & shall water the valley of Mittim. Egypt shall be a desolation & Edom shall be a desolate wilderness for the violence against the Children of Iudah, because they have shed innocent blood in their land: but Iudah shall dwell for ever Ioel. 3.18, 19 And the same language is used in the Apocalyps: for there the Holy City troden under foot by the Gentiles in whose region it rains not in yethe days of yethe prophesy of the two Witnesses Apoc. 11, is by reason of this desolation & spiritual barrenness called a wilderness barrenness called a Wildernesse Apoc. 17 & the nations wchwhich make desolate that city are represented by a Beast in yethe Wilderness. But after yethe end of those times when the Beast is destroyed & the Saints begin to reign, their new state is represented by a Paradise wthwith a river of yethe water of life to water it & the tree of life growing upon the banks of the river Apoc. 22.1, 2 & 2.7. The golden age of the first world was a Paradise wchwhich man lost by the fraud of the old serpent & out of wchwhich he has been ever since is still kept by yethe flaming sword: but when yethe head of that serpent shall be bruised, then shall man recover Paradise & the nations shall beat their swords into plowshares & learn war no more. So then the wilderness in yethe Apocalyps is according to yethe language of the Prophets the holy City or Church of God troden under foot by the waters. And this unfolds yethe language of Daniel where he speaks of taking away the daily sacrifice & placing the Abomination wchwhich maketh desolate, that is so long as it continues the idolatry then maketh the Church a Wilderness. For this Abomination is the fornication of yethe great Whore in yethe wildernesse thence called the Mother of Harlots & abominations of yethe earth Apoc. 17. became a desolate Wilderness till the end of the captivity a desolate wilderness during the captivity. Chap. VII How several kingdoms are signified by several parts of the world, as by the heaven, the earth, the sea a River, a species of animals or vegetables, or any animal or vegetable put for the whole species; as a Lion, a Goat, a Dragon, a Goat, a Whore, a Frog, a Seraphim, a Cherubim. From this figure of putting serpents for spirits & spirits for dis or Demons for distempers of the mind, came the vulgar opinion of the Iews & other eastern nations nations that mad men & lunaticks were possessed with evil spirits or Dæmons. Whence Christ seems to have used this language not only as Prophet but also in compliance with the Iews way of speaking: so that when he is said to cast out Devils it cannot be known by this phrase above without the concurrence of other convincing circumstances what whether the Devils were substantial spirits or only diseases. 18. When yethe world politic consists of several kingdoms, & by consequence those kingdoms are signifyed by yethe several parts of yethe world natural: its expr 22 reasonable to conceive ytthat if vegetables or any sort of animals be put for any kingdom, yethe tallest trees & yethe largest strongest & stoutest Beasts Birds or ffishes be put for Kings & Princes, & other vegetables or animals be put for other men according according to their conditions. So Nebuchadnezzar is represented by a very large tree Dan. 4 And yethe King of Assyria by a Cedar Ezek. 31. In wchwhich Chapter also yethe Kings & Princes of Iudah Israel & Iudah are represented by cedars, ffirtrees, & Chesnut trees, & yethe holy land by yethe garden of God. So in Isa 37.24. Thou (Sennacherib King of Assyria) hast said, by yethe multitude of my chariots am I come up – to yethe sides of Lebanon, & I will cut down yethe tall Cedars thereof, & yethe choise ffirtrees thereof. See also Zech. 11.2. Isa. 2.13 & 10.19, 33, 34. Ier. 22.7. Ezek 20.47 &c. The Chalde Paraphrast for cedars & ffirs substitutes Kings Princes & great Men in Isa. 14.8 & 37.24 & Ezek. 31.5, 8. ffor oaks of Basan Princes of Provinces Isa. 2.13, Zech. 11.2. ffor yethe fir & mirtle just & good Men Isa. 55.13 & for Briars & Thorns wicked men Isa. 55.13 & 9.18. And so Achmet. in c. 151, 165 & 200 is very particular in sorting several kinds of trees to several sorts of men. In like manner Ezekiel representing yethe kingdom of Egypt by yethe river Nile wthwith all its ffishes, puts yethe Crocodile or water Dragon for Pharaoh, & Achmet tells us ytthat, A Dragon signifies yethe person of an hostile King, & serpents according to their bigness yethe persons of other greater or lesser enemies. If a Dragon appear to a King in a dream, he shall be troubled wthwith yethe rumor of another King. If any one happen upon a very great golden Dragon adorned on his back wthwith scales as it were with Iewels & make him his own: he shall obtain a kingdom & dominion over yethe people. Achm. c. 288 Ex Ind. Pers. Ægypt. So Daniel & Iohn put several great Beasts for several Kings & not only for Kings but also for their Kingdoms, yethe kingdome being yethe mystical body of yethe King. In prophesy its very usual to put a singular for a plurall & one thing of any kind for yethe whole Species: as a great Dragon for yethe species of Dragons & Serpents; a plant for yethe species of plants; a ffrogg for yethe whole species of ffroggs; & in that respect also a single beast or tree is usually put for a body politiqꝫque. And it is usually done when yethe tree or beast has some quality analogous to yethe quality23 quality of the men. So Iacob calls Iudah a Lyon from his getting the prey & being Prince of yethe tribes, Issachar an Ass from his being in slavery, Dan a Serpent from his laying stratagems & Benjamin a Wolf from his ravening & devouring: a singular being put for a plural. So Micah represents warlike Zion by a beast with a horn of iron & hoofs of brass. Arise & thresh o daughter of Zion & I will make thine horn Iron & thine hoofs brass & thou shalt beat in pieces many nations. Mic. 4.13. When vegetables or animals are spoken of in general they signify men in general: but when any single tree or beast is described it signifies either a king wthwith his mystical body of yethe kingdome or some other body politiqꝫque: the sacred prophesies where they are mystical respecting only great things & seldome or never descending to yethe consideration of single persons alone wthwithout respect to their mystical bodies. 19 When therefore bodies politiqꝫque are to be represented according to their qualities, such animals are chosen as are most fit to do it. So in Daniel the first of yethe four Empires was fitly represented by a Lyon becaues of his being head of the Empires & king of yethe Beasts of yethe earth politiqꝫque (Dan 2.38 Ier. 27.7) & preying upon the kingdoms (Ier 50.17) the second by a Beare from because of his voraciousness of riches signified by flesh (Dan 7.5) & because of yethe fierceness & plenty of Bears in Persia, the third by a Leopard because of his quick & fierce motions, (Dan 8.5, 6, 7) & the fourth by a strange monster because of his strangely mixt power & government (democratical & monarchical civil & ecclesiastical) wherein he was divers from all the other kingdoms. And So again in yethe prophesy of yethe Ram & Goat the Persians are denoted by the Ram because of their great riches whereof Rams (according to yethe doctrine of yethe Eastern nations as Achmet informs us) were a type, & the Greeks are represented by the Goat for this reason amongst others because they were to take away yethe dayly partly, because ✝✝ Iustin. l. 7. Caramus founded the Kingdom of Macedon by following a flock of Goats & thence gave yethe name of Ægea to yethe regal city & of Ægeadæ to the people & partly because the Greeks were to take away the daily sacrifice & place the abomination & by consequence to be yethe most remarkable of Daniels Kingdoms for Idolatry. ffor a Goat is a very salacious animal & like Priapus was worshipped, saith aa Diodor. l 1 p 55. Diodorus, for his genital part in honour of generation); The & lechery is yethe type of Idolatry. The Mendesij in Egypt worshipped Goats & Pan & the bb Diodor. ib. Egyptian Priests succeeding in their fathers Priesthood were first initiated to this God & yethehence whole yethe Theology of yethe Heathens was of much of Pan, Sylvanus, Faunus, Sileni & Satyrs wchwhich are Goats deified, & in scripture Goats & satyrs are put for idols & fals Gods & unclean spirits or Devils such as yethe Heathen worshipped as you may see in yethe Hebrew of Levit 17.7 (Deut 32.17 & 2 Chron. 11.15 in yethe Hebrew, & by comparing Isa 13.21, 22 34.14 wthwith Apoc. 18.2. Whence Goats are put for wicked men Matt 25.32 & for heathen Kings & kingdoms Isa 14.9 & 34.6. Ezek 34.17 for Idolaters Zech 10.3 & for heathen kings & kingdoms Isa 14.9 & Ezek 34.17. & 39.18. And as a salacious lecherous Goat is yethe type of an idolatrous kingdome so a whorish woman is yethe usual type of an idolatrous Church. Nor is there any type more frequent then this. The Church is yethe wife of God (Ier 3.1, 8 Hosea 2.1, 7) & for her to worship other Gods is to forsake her husband & go a whoring after other Lovers Isa 3. Ezek 16 & 25. Whence it is that no sort of people whatever besides an apostate church of God are mystically represented in prophesy by a whore. ffor none else are even considered as God's wife. 24 Now as impure Goats signify both Idolaters & their Gods so also do serpents. For aa Sanchoniathon et Philo Biblius because of the sprightfulness o fiery nature quick & vigorous motions & long life of this animal, the ancient Egyptians (being so taught by Theuth or Mercury the founder of their Theology) reputed the nature of serpents divine; & representeding an immortal divinity thereby, And accordingly bb Heliogabalus Ægyptios Dracunculos Romæ habuit, quos illi Agathodæmonas appellant Æl. Lamprid. Phœnices serpentem αγαθοδαίμονα vocant, quemadmodum et Ægyptij Cneph appellant Euseb. lib. 1 Praep. Evan cap. 7. they called them Αγαθοδαίμονας Happy Dæmons or Dæmon-Gods & Cneph the universal spirit & cc Aspides ab Ægyptijs vehementer coli tradidit Phylarchus Hist. l. 12 et ex eo Ælianus l. 17 de An. c. 5. Of the Babylonians, Indians & others worshipping Dragons & Serpents see yethe apocryphal history of Bel & the Dragon, & Maximus Tyrius dissert. 38. worshipped them & dd. Horus Hierogl. 1. about their Gods capped upon their heads a Cap or diadems on the heads of their Gods they painted the king of serpents the Basilisk, as a symbol of divinity. So also ee. Diodor. l. 1. Aelian l. 6 de Animal. c. 38. on the Diadems heads or Diadems of their Kings they formed a Serpent as a symbol of sacred majesty: & the ff. Horus Hierogl. 56, 57, 58, 60, 61. Kings themselves they represented also by serpents, signifying a vigilant King by a watchfull serpent, & a king of yethe whole world by a serpent bent turned round, the head biting the tail, wthwith a great house somtimes painted in yethe middle for a symbol of yethe habitable world: Thus as Horus relates;, who adds that to represent a king ruling over a part of the world they paint a part of a serpent signifying a King by yethe animal & his rule over a part by a part of yethe body; but a Governour of the Vniverse they represent by the perfection of the animal, painting a whole serpent: And so also wthwith them, saith he, it signifies the spirit wchwhich pervades the whole world. This is yethe spirit Cneph, & the original of thie Hieroglyphick seems to be their painting gg. Clemens Alexander Strom l. 5 p 555. the orbs of the Planets by serpents thus turned round. ffor the Planets were yethe most ancient of all the heathen Gods, idolatry beginning wthwith the adoration of the starrs. The hh. Philo Bibl. apud Euseb. same spirit they painted also by a serpent extended at length through yethe mistmidst of a circle. The Egyptians feigned also Thyphon (whom they took for an evil spirit, the principle of all evil & mischief) to have been kk. AElig;lian. Hist. l. 10 c. 21. transformed into a Crocodile or water Dragon: whence perhaps sprang yethe fables of yethe serpent Python; for Python & Typhon are the same. And hence perhaps yethe eastern interpreters of dreams in later ages referred ( serpents to enemies (as Achmet informs us) & interpreted Dragons of hostile kings & other serpents of other enemies great or little according to yethe magnitude of the serpents. From all wchwhich you may understand why the King of Egypt is so often in scripture represented by a Dragon & also what is meant by the Dragon in yethe Apocalyps. For this Dragon by his being crowned & h giving his throne & power & great authority to yethe bBeast is manifestly a kingdom, & by his persecuting the woman & her seed is an enemy to God's people & by his being called that old Serpent & the Devil & Satthaan who deceiveth the whole world he together wthwith his mystical body of evil Angells signifies the heathen Dæmon-Gods collectively called the Devil. severally called Devils & collectively the Devil. Whence it follows that the Kingdom signified by this Dragon must be Idolatrous. In the armies of the Roman Empire both25 both before & after the Empire became Christian, a flying aa Primum signum totius Legionis est Aquila quam Aquilifer portat, Dracones etiam per singulas cohortes a Draconarijs feruntur ad prælium. Modestus de vocab. rei militaris. & Vegetius de re milit. l. 2. c. 13. Vide etiam Vegetiūum l. 2, c. 6, 7 & l. 3 c. 5. Vexilla horrendis Draconum hiatibus super summas hastas elatis involantia ac pertractus contextis squammis distinctos ventilata jucundissimum simul et formidulosum spectaculum oculis præbent. Greg. Naz. Orat. 1 a flying Eagle was in the standart of every Legion & a Dragon on the standart of every cCompany & in every Legion there were ten Companies & by consequence ten Dragons. These Dragons as bb Ammianus lib 16 in descriptione pompæ qua Romam ingressus est Constantius, de signis militaribus loquens, at Alios, inquit, purpureis subtegminibus texti circumdedere Dracones, hastarum aureis gemmatisqꝫque summitatibus illigati, hiatu vasto perflatiles, & ideo velut ira percili sibilantes, caudarumqꝫque volumina relinquentes in ventum. Idem eodem libro, in descriptione prælij cujusdam, ait: Quo agnito per purpureum signum Draconis summitati hastæ longioris aptatum &c. Ammianus describes them were of a purple colour & so fastened to the top of a long pike, as, like weathercocks, to turn their tails from the wind & to hiss by means of the wind blowing into their jaws opened wide. The bearers of these two sorts of standarts were thence called Aquiliferi & cc conferens Vexillum Græcis dicebatur Δρακόντειον & Signifer, Δρακοντειοφόρος & Δρακονάριος. Gloss. Signiferi dicuntur qui signa portant quos nunc Draconarios vocant. Modestus de voc. rei mili Draconarij. And to these two signs badges of yethe Roman Empire, I conceive the Eagle in Edras & both yethe great Eag yethe second book of Esdras chap 11 & 12 & both the Eagle great Eagle & the great red Dragon in yethe Apocalyps chap 12 do plainly allude. For this Dragon is by all interpreters applied to yethe Roman Empire. There is yet another symbol of Idolaters. For Froggs signify both spirits of Devils & societies of men actuated by such spirits in preaching & working miracles for seducing their worshippers of yethe Beast & his image. Apoc. 15.5. Artemidorus an interpreter of dreams saith that (lib. 2, cap 3) saith that ffroggs signify impostors & scoffers, & Arius Montanus (De arcano serm.) that being un in being unclean animals & loquacious they signify ffals Prophets. So Grotius (in Apoc 16.13) Ranaæ et impuræ sunt et in cæno versuntur & coaxant nullo cum fructu. Ignaros legis Ranis comparat etiam schemos Rabba. Origen in his 4th Homily on Exodus compares ffroggs to Poets who wthwith an empty & vainglorious cant as wthwith yethe noise of ffro & song of ffroggs have introduced fables into the world. ffor that animal, saith he, is profitable for nothing but to make a noise wthwith vile & petulant clamours. So Aristotle in his Physiognomonicks saith that they whose sides are turgid & as it were blown up, are loquacious & foolish bablers & are referred to ffroggs. And Tzetzi (in Chiliadis 8væ Historia 201) that Aristophanes in Βατράχοις by ffroggs understands clamorous & unseasonable talkers who glory not wthwith reason & judgment, but wthwith senseless & foolish voices after the manner of ffroggs. And that this interpretation was anciently received among yethe Oriental nations is manifest by the Fable (related by Ovid & others) that when Latona came to yethe fountain Mele to drink, the Lycij for hindring her & railing at her with ill much ill language railing at her were turned to ffroggs, & so, saith Ovid, they continued litigious & impudent. Litibus exercent linguas, pulsoqꝫque pudore &c. And to yethe same purpose it is that Horus (lib. 2 Hierogl. c. 96) tells us that amongst the Egyptians a Frogg was yethe symbol of an impudent man. So then Froggs in yethe Apocalyps signify loquacious & clamorous seducers. When the natural animals are do not sufficiently answer to kingdoms26doms the Spirit of Prophesy frames others wchwhich do Such is yethe Leopard wthwith four heads & four wings in Daniel & yethe Beast wthwith seven heads & ten horns in Iohn & yethe Cherubims & Seraphims in yethe other Prophets. These last are usually taken for orders of Angels but really are only Hieroglyphicks formed like animals & signifying people. Ezekiel calls yethe Cherubims wchwhich he saw, living creatures; & the four Cherubims o Seraphims of Isaiah are called four Beasts or living creatures by Iohn. That these animals are hieroglyphics you may know both by the relation wchwhich they have one to another a Cherubim being composed of four Seraphims joyned in one body, & by the constant respect they have to the four quarters of the heavens without changing their posture, & also by their many wings & eyes & The four faces. ffor a Cherubin wthwith four faces & a Beast wthwith many heads are figures of the same kind. The four Seraphims are figures taken from the Standarts or banners of the four squadrons of Israel encamped in the Wilderness & thence & so are also the four faces of a Cherubim & thence both Cherubims & Seraphims are used as the Hieroglyphicks of armies. Whence Ezekiel saith that the noise of the wings of the Cherubims is as yethe noise of great waters (that is of much people) & the voice of their speech as yethe noise of an host. The name Seraphim signifies things wchwhich are fiery & burn other things, that is wchwhich destroy them by war, & the name Cherubim (if originally taken from כו רב) signifies much burning; & accordingly for & accordingly EzekielEzek. 1. describes his Cherubims like burning coals of fire & like the appearance of lamps & of a flash of lightning. Now to burn fire, in yethe language of yethe prophets, is war & to burn is to consume by war; & therefore fiery Cherubims & Seraphims are warlike & signify being fiery animals signify such bodies of men as de consume others by war, that is armies warlike bodies of men, that is armies. Hence Moses to signify that man is kept out of Paradise by war, places before yethe Garden Cherubims & the edge of a flaming sword turning every way to keep yethe way of yethe tree of life. Paradise is guarded by fiery Beasts & a flaming sword that is (in yethe language of the Prophets) by armies & the sword of war. Hence also God is seated upon yethe wings of yethe Cherubims to signify that he is the Lord of Hosts the King of Israel ffor sitting or riding upon Beasts is the type of reigning over people. Chap. 8 Of the parts of an animal, vizt yethe head or heads & tail; the horns; yethe eyes & seing; the mouth, & speaking & eating, the & speaking, the voice, loud or faint; the hairs, feathers, wings, arms, feet, nails, teeth, serpentine tail, & bones; & of the times of their life & actions. 20. Now27 quality of yethe Men. So Iacob calls Iudah a Lyon from his getting the prey & being Prince of yethe tribes, Issachar an Ass from his being in slavery, Dan a serpent from his laying stratagems & Benjamin a Wolf from his ravening & devouring: a singular being put for a plurall. ffor wWhen ever vegetables or animals are spoken of in general, they signify Men in general: but when any single tree or beast is described, it signifies either a King wthwith his mystical body of yethe Kingdom, or some other body politiqꝫque: yethe sacred body prophesies where they are mystical, respecting only great things & seldome or never descending to yethe consideration of single persons alone without respect to their mystical bodies. 20 Now when yethe Body natural of any animal is put for any body politiqꝫque yethe several members of yethe one are fitly put for yethe several analogous parts of yethe other & particularly yethe head & tail as two extremes are put, yethe one for the Court consisting of yethe governours & honourable Men & ffamilieys of yethe Kings & yethe other for yethe other vulgar fand base people. So Princes Rulers & Leaders are frequently called yethe heads of yethe people Num. 17.8, & 25.15. Ios. 22.14. Iud. 10.18 & 11.8, 9, 11. Isa. 7.8, &c. And so are kings 1 Sam. 15.17. Psal. 18.43. Isa. 7.8 & conquerors, Thou hast kept me, saith David, to be head of yethe heathen; a people whom I knew not shall serve me, strangers shall submit themselves unto me, as soon as they hear they shall be obedient unto me Psal. 18.43. So also are yethe houses or ffamilies of Kings: Thus saith yethe Lord unto yethe Kings house of Iudah. Thou art Gilead unto me & yethe head of [yethe forrest politiqꝫque] of Lebanon, yet surely I will make thee a wilderness & cities wchwhich are not inhabited – & they shall cut down thy choice cedars &c. Ier. 22.6. And so in general are ffamilies, people, Courts & Nations wchwhich rule over others. So where Isaiah saith of Iudah: ffrom yethe sole of yethe foot even unto the head there is no soundness in it: the Chalde Paraphrast interprets: ffrom the lower people to yethe Princes. Isa. 1.6. So where Moses In the same sence is Moses to be understood where he saith to Israel, The Lord shal smite thee in the knees & in yethe leggs wthwith a sore botch wchwhich cannot be healed, from the sole of thy foot unto the top of thy head Deut 28 35. For the sore here spoken of is a plague of war as is manifest by the context. So Moses saith to Israel: Thou shall lend unto many nations & thou shalt not borrow. And yethe Lord shall make thee yethe head & not yethe tail & thou shalt be above only & thou shalt not be beneath; if thou wilt hearken upnto yethe commandments of yethe Lord – otherwise yethe stranger ytthat is within thee shall get up above thee very high & thou shalt come down very low: He shall lend to thee & thou shalt not lend to him; he shall be head & thou shalt be yethe tail. Deut 28.12, 44. The Lord will cut off from Israel head & tail, branch & rush in one day. The ancient & honourable he is yethe head & yethe Prophet ytthat teacheth lyes he is yethe tail Isa. 9.14, 15 & 19.15. So also yethe Captains are said to be in yethe head of yethe people Deut. 20.9, & yethe rear 28 of an army is called yethe tail Iosh. 10.19. If one dream he rides on Pharas (ytthat is a generous steed) having a thick set & long tail he shall have a train of attendants or followers answerable to yethe fullness & length of yethe tail. Achm. c. 152. ffrom all wchwhich it is easy to understand ytthat yethe army of Euphratean horsmen whose tails were like unto serpents & had heads signify an army of both hors & foot, their tails representing yethe train of yethe Army on foot & yethe heads of yethe tails being yethe commanders of yethe foot. ffor with their tails they did hurt (Apoc. 9.19,) & all fighting Men refer to armies. And for yethe same reason yethe tails of yethe Locusts like scorpions wthwith stings in ymthem Apoc. 9.5, 10 & yethe tail of yethe Dragon wherewith he drew yethe third part of yethe stars to yethe earth must signify their armies. ✝ ✝ Tis true that the parts of Nebuchadnezzar's Image from the head to the foot rose up gradually out of the ea refer not to yethe office & dignity of yethe things signified but to yethe order of time: but this is singular & seems to argue that yethe Image at its first appearance rose up gradually, f ads the beasts of Daniel & Iohn did, out of the earth or sea. So then a head signifies the governing part of a Kingdom. And therefore when a beast has more heads then one they must signify a distinction or division of yethe Kingdom into so many Dynasties Dominions or particular Kingdoms, or in Daniels language, into so many Kings, whether collateral or successive. So the three heads of the Eagle in 2 Esdr. 12.22, 23 are there interpreted to signify three kingdoms, & the four heads of Daniel Leopard – And when any Beast has more heads then one they must signify so many Kings or ffamilies kingdoms of kings or Dynasties in the Kingdom a distinction or division of the Kingdom into so many subordinate Kings Dominions or Dynasties whether collateral or successive. So the three heads of the Eagle in 2 Esdr. 12.22, 23 are interpreted to signify three Kingdoms, & yethe four heads of Daniel's Leopard are yethe four Kings or Kingdoms into wchwhich yethe Greek Empire was divided towards yethe four winds Dan. 11.4, as is also signified by yethe four horns of yethe Goat wchwhich the Angel calls four Kingdoms. And so yethe seven heads of the Apocalyptick Dragon & Beast being successive signify a distinction of this their Kingdōom into seven successive Kings or ffamilies of Kings Dominions or Dynasties. of yethe Kingdom signified by yethe Dragon & Beast Apoc. 17.10 For the Angel calls them seven Kings Apoc 17.10 & describes some of them successive, Apoc. 17.10. ffor as yethe seven ears of corn & seven kine & yethe three bunches of grapes & three baskets in yethe dreams of Pharaoh & his servants signify successive years & days, so may yethe heads of a Beast be interpreted of successive times. Some interpreting yethe Apocalyptick Beast of yethe Roman Empire take yethe seven heads to be seven forms or sorts of government, Kings, Consuls, Decemviri, Tribunes of yethe Soldiers wthwith Consular power, Dictators, Emperors, & a seventh wchwhich they are not well agreed upon. But this is wholy against yethe use of yethe word. ffor heads signify Kings & governours not forms & sorts of government the Kings themselves not the modes or forms of Kings, & become new ones as often as there arise new Kings whether the these new ones agree wthwith or differ from any of the former in form. Different forms may argue different Kings & heads: but the same fforms will not argue distinct & separate reigns to be yethe same head. ffor the Leopards heads were all of the same form & yet different Kings Now the head signifying the honourable part of the kingdom, the severall parts of the Head, as the horns eyes mouth & teeth must refer to the honourable men of several faculties together wthwith their mystical bodies of their proper attendants & ministers; & the rest of yethe body wthwith the tail & feet to yethe rest of the people. A Horn therefore signifies the captains & martial great men of yethe Kingdom invested wthwith their mystical bodies of soldiers & united under one Captain general Commander. ffor as it is the highest part of yethe head so it is a fighting member wherewith a Beast or Kingdome pushes its enemies & defends it self. So Ezekiel comparing Israel to a flock of Rams & yethe Heathen kingdoms to Goats & describing the dispersion of yethe one by the other saith, Ye have pusht all the diseased with your horns till ye have scattered them. Ezek 34.21. And Zedekiah made him horns of iron & said to yethe King of Israel, with these thou shalt push the Assyrians untill thou have consumed them 1 King. 22.11. Arise thresh o daughter of Zion: I will make thy hoofs brass & thy horns iron & thou shalt beat in pieces many people Micah 4.13. Hence God is called the horn of David & Christ the horn of Israel to save them from their enemies (Psal 18.2. Luke 1.69, 71.) But as also properly a horn is a is considered as the member of a Beast or Kingdom it must referrs to martial men; So the horn of a King 1 Sam 2.10 Psal 89.24 & of a kingdom Ier 48.25 Lam. 2.3, 17 is their military force as the contexts shew. And Moses tells you expresly that a horn signifies an army. The glory of Ioseph, saith he, is lift the firstling of his bullock & his horns are like the horns of a wild bull: with them he shall push the people together to the ends of the earth & they are the ten thousand of Ephraim & they are the thousands of Manasseh. Deut 33.17 Had these aforesaid forms of the Roman Empire succeeded one another in order so ytthat there had been but six changes of government yethe opinion would might have been more plausible reasonable: but while there were more then twenty changes, yethe government by Tribunes Consuls & Dictators being often revived; to number yethe heads not by yethe changes of government but by yethe variety of sorts or modes, so as to take all yethe government by Consuls both before & after those by Decemviri Tribunes29 Tribunes & Dictators for but one head & all that by Tribunes both before & after many Consuls & Dictators for another & all that by Dictators set up now & then by fits for a third is a fansy wchwhich I shall must leave to them to maintain who serve an Hypothesis. For they may as well tell me that all the Kingdoms which succeeded Alexander in the Greek Empire were but one head of the Leopard because they differed not in form of government. And besides this some of those governments were past long before the Roman dominion began to be considered in the world Prophesy or to make any figure in the world & the government by Dictators Kings Dictators & Emperors are monarchical & differ in nothing but the name. Every King leading an army is an Emperor & every Emperor ruling a peole is a king, & every Dictator is a King during his Dictatorship. The Greeks called yethe Roman Emperors βασιλεις Kings, & we the Kings of Persia Emperors & Charles yethe great changed yethe name of King for Holy Emperor without any change at all of the form or mode of the government of his kingdom. The Pope gave him nothing but a new name. Porphyrius to elude & overthrow the authority of Daniel's prophesy appointed his fourth Beast to yethe successors of Alexander the great: wchwhich being allowed, & that heads signify what we have affirmed, the Leopard would have no heads at all, & the fourth Beast would have four unless heads signify something else then we have affirmed.. But this opinion of Porphyrius, as tis contrary to the constant opinion of all the ancient churches, so it habs been so effectually confuted by several writers, & the fourth Beast so plainly shewn to be the Roman Empire that I do not think it pertinent to spend words about this mattter. According to Porphyrius the Leopard's four heads & wings wchwhich ought to signify so many kingdoms can signify nothing there being but one kingdom of yethe Greeks during yethe reign of AlexandrAlexander: the fourth Beast wchwhich ought to be fierce & terrible & strong above the three former Dan 7. will be weaker then they Dan 8 & 11: the ten horns wchwhich ought to be ten kingdoms will be but ten single30 single Kings or rather twelve, there being so many Kings of Egypt & Syria before yethe reign of Antiochus Epiphanes: the little horn wchwhich ought to have been of a different kind from the rest & to have rooted up three of them former horns & reigned changed times & laws three years and an half will be of the same kind with the rest as root up none of them & permit no change the laws only three years 1 Mac. 1.54 & 4 52: & the fift Kingdom wchwhich was to be greatest & stand for ever & ruin the fourth, will either be that of the Maccabees wchwhich was contemptible & of short continuance & did not ruin the fourth, or that spiritual one of the Christians which began allmost 200 years after the little horn was vanquished & some years after that Beast was also ceased & so ruined neither. And besides these absurdities the ten horned Beasts of Daniel & Iohn will be different, whereas Iohn tells you that his Beast was like unto the Leopard & his feet as yethe feet of the Bear & his mouth as yethe mouth of the Lion Apoc. 13.2. He names Daniel's three first Beasts in order backward & to shew that yethe Apocalyptic Beast is of their kindred & the fourth of them he assimilates him to them & puts him in the fourth place in the room of Daniel's fourth. He was like the Leopartd that is fierce & terrible: his feet were as the feet of the Bear that is flat & fitted to stamp things with in fighting as a Bear doth: his mouth was as yethe mouth of the Lion that is armed wthwith great teeth & long teeth to tear & devour as a Lion doth: And by partaking of all these qualities he was neither Lion, Bear nor Leopard but a strong monster of a different species: & besides this he rose out of the sea, & had ten horns, & reigned 42 months or three times & years & an half, & was cast into the lake of fire & the time of his end wchwhich was when the Word of God came in heaven wthwith many crowns on his head to rule yethe nations wthwith a rod of iron & reward the saints in judgment. All wchwhich things are the manifest character of Daniel's fourth Beast. ffor that Beast was dreadfull & terrible & strong exceedingly & had great iron teeth & brake in pieces & stamped the residue wthwith his feet, & was divers from all the Beasts that were before it & rose out of the great sea & had ten horns & reigned wthwith his little horn three times & an half & was cast into the burning flames & the time of his end was when the judgment was set & the books were opened & yethe Son of man came in yethe clouds of heaven to receive an universal & everlasting dominion that all31 nations should serve him. In short the fourth Beast agrees in all things to yethe Romans in nothing to yethe Greeks & therefore the heads & wings of the third Beast must be applied to Alexander's successors. For those successors even Daniel himself in two other prophesies divides into four Kingdoms answering to these heads & wings, Dan. 8.8, 22 & 11.4. So then th Heads are a type of Kingdoms. Now the Now the head signifying the honourable part of yethe kingdom, the several parts of the head as the horns, eyes, mouth & teeth must referr to the honourable men of several faculties together with their mystical bodies of their proper attendants & ministers, & the rest of the body with the tail & feet to the rest of the people. A Horn therefore signifies the Captains & martial great men of the Kingdom invested wthwith their mystical bodies of soldiers & united under one general Commander. ffor as it is the highest part of the head so it is a fighting member wherewith a Beast or Kingdom pushes its enemies & defends it self. So Ezekiel comparing Israel to a flock of Rams & the heathen kingdoms to Goats & describing the dispersion of the one by the other saith, Ye have pusht all the diseased with your horns till ye have scattered them, Ezek. 34.21. And Zedekiah – made him horns of iron & said to the King of Israel – With these thou shalt push the Assyrians untill thou have consumed them 1 King. 22.11 Arise, thresh o daughter of Zion: I will make thy hoofs brass & thy horns iron & thou shalt beat in pieces many people, Micah 4.13. Hence God is called the horn of David & & Christ the horn of Israel to save them from their enemies (Psal. 18.2. Luke 1.69, 71.) but properly a horn is considered as yethe member of a Beast or Kingdom & refers to martial men. So the horn of a King 1 Sam. 2.10, Psal. 89.24 & of a Kingdom Ier. 48.25, &Lam. 2.3, 17 is their military force as the contexts shew. And Moses tells you expresly that a thHorn signifies an Army. The glory of Ioseph, saith he, is the firstling of his bullock & his horns are the horns of a wild bull: with them he shall push the people together to the ends of the earth, & they are the ten thousands of Ephraim & they are the thousands of Manasseh, Deut. 33.17. So then a horn is an Army & the horn or horns of a32 a people or kingdom is the army or armies thereof, including the supreme Commanders whether Princes Kings or Emperors. And when the horns of any people are numbred, they signify so many distinct & independant armies, that is the armies of so many several Tribes or Principalities or Kingdoms in that people, & by consequence therefore rise & are broken of not with the Commanders Princes & Kings but with the standing military forces of those Tribes Principalities or Kingdoms, that is & by consequence with the Kingdoms themselves. So in Zech. 1.19, 21, the four horns wchwhich scattered Iudah seem to signify the armies of yethe four Monarchies represented in Daniel by four Beasts. And so in Daniel & Iohn the number rise & fall of the Kingdoms in any Beast is signified by the number rise & fall of that Beast the horns of that beast, For the horns are called Kings & interpreted of Kingdoms, that is with Now th respect to their military powers. For thô Beasts & their heads & horns are all of them called Kings yet there's a considerable difference in yethe reason of their significations. ffor a Beast includes both yethe head & body of yethe Kingdom, a Head the Horns Eyes & Mouth of the Kingdom but not the body & a Horn neither the body nor yethe eyes & mouth. Where there is no difference considered between the common people of several kingdoms, there those kingdoms may be represented by one & the same body & tail of a beast with so many several heads as there are kingdoms; as was done in Daniel's Leopard. Where there is no difference considered in the mind & counsel of several kingdoms, there it is not necessary that the Beast wchwhich signifies them should have several Heads. He may have but one head with so many horns on it as there are kingdoms; as in the cases of the Goat & ten horned Beasts of Daniel & Iohn. ffor the horns of Iohn's Beast received power as Kings the same hour with the last head of that Beast & therefore grew all upon that head. They had one mind (Apoc 17. ) & therefore one head & one blaspheming mouth of that head (Apoc 13 ) was sufficient for them all. But the eleventh horn of Daniel's Beast being divers from the other ten, has therefore eyes & a mouth peculiar to himself as if he had a different soul. Which shews sufficiently that a horn doth not properly include the eyes33 eyes & mouth of a Kingdom as a head doth unless they be exprest. A Beast is the whole Kingdom, his head the whole governing part thereof & his horns the whole military part of the government, & all these are kings because they include both the powers & persons of kings. For a horn being the highest part of the head doth not only signify the martial force but also the height & glory of the Kingdom. Whence the exalting of a horn is put for the exalting of a Kingdom as in 1 Sam. 2.10. Psal. 89.17 & other places. And accordingly Daniel represents the growth of his Goat in might & glory by the growing up of its little horn to heaven. And for this reason a Horn includes the person of the King not only as soveraign Commander of the military force but also as the highest person in the kingdom. So then a horn signifies properly the aggregate of men wherein the military power & dominion of a kingdom is seated including the person of the King: & therefore the number of horns in any Beast signifies the number properly the number of supreme military Dominions in any great body of men represented by a Beast, & the rise & fall of Horns signifies the rising & falling of such Dominions & by consequence of Kingdoms. Some hearing the horns of Daniel's Beasts to be called Kings have taken them for Kings in the language of the vulgar, that is for single persons: wchwhich they could never have done had they understood the language of the Prophets. The single persons of Kings are not the forces of Kingdoms. They are not the members wherewith Kingdoms fight & push one another & therefore cannot be the horns of their kingdoms. Daniels Kings are Kingdoms or at least the such ruling powers thereof as wchwhich by the ordinary figures of Rhetorick may be called Kingdoms. The four Beasts are Kings in his language & yet by his own interpretation they are Kingdoms. His Ram with two horns is called the Kings of Media & Persia & yet t Dan. 8.20 & yet the Ram neither signifies single persons nor were the Kingdoms of Media & Persia subject to any more then one King when the Goat brake his two horns. Those horns therefore signify the dominions or kingdoms of Media & Perisa without any respect to yethe person of the King. His Goat is also called the King of Greece vers 21 & yet was a Kingdom conteining many Kings represented by his horns, four of wchwhich are expressly interpreted of Kingdoms vers 22: & the first & last must be of the same kind thô called Kings. For in one & the same prophesy34 prophesy & in one & the same sentence of that Prophesy to make interpret one horn of a kingdom & another of a single person is such a liberty as is never allowed in common speaking nor can be allowed in the scriptures without making them a case of straining to serve an hypothesis. Tis by this shamelesse liberty of multiplying the signification of words & types that Interpreters have made the scriptures seem so uncertain & hard to be understood & therefore he that will understand them truly must not admit it. If the great horn was the first King tis in respect of the following st horns & therefore they are the also Kings & if these Kings are Kingdoms then Kings here signify Kingdoms & so the first & last horn mayust be kingdoms as well as the other four. All these Kings are of a kind because numbered together, for equivocals are never connumerated. To call a man the first King & kingdoms the next kings is against all rules of speaking. When the first horn was broken off the four next stood up for it & therefore are of the same kind: for the person of Alexander yethe great was not succeeded by kingdoms but by persons & his kingdom by kingdoms. Compare this prophesy with that of Dan. 11.4, & the interpretation will be evident. ffor the breaking of the great horn is there called the breaking of the Kingdom & dividing it towards the four winds of heaven; & therefore this horn is not the person of Alexander the great but his a Kingdom. So then the two horns of yethe Ram & the five first horns of the Goat were kingdoms; & there is the same reason of the last; This horn is usually taken for Antiochus Epiphanes, but not truly. ffor the Abomination of desolation here spoken of by Daniel was placed not by Antiochus but by yethe Arms wchwhich stood up out of him & these were Dan. 11.31. that is by a kingdom wchwhich arose up out of his kingdom as I shall shew hereafter. for yethe horns are all of a kind. But what kingdom is signified by this last horn I shall describe hereafter. So then by the consent common consent of D Moses Daniel & other Prophets, horns signify not yethe p signify not single persons of kings but their military powers dominions & kingdoms. Some reading that in the Apocalyps, that the ten horns35 horns gave their kingdom to the Beast have fansied the Beast to be a kingdom distinct from his horns & the horns alone without their body politiqꝫque represented by the Beast to be complete kingdoms: wchwhich is altogether against the tenour of the Prophetic language: for this is to deprive the Beast of his martial forces & make theis armies to be kingdoms distinct from himself. Tis to make him fight with the armies of other kingdoms & push with horns wchwhich are not his own. The ten horns in giving their kingdom to the Beast did not give away their Kingdom from them selves to another King, but each gave his kingdom to the body politic compounded of them all & by this gift their kingdom became the Kingdom of the Beast without ceasing to be their own. Should ten men agree to become Merchants & found a cCompany, each might be said to give his estate or any part thereof to the Company thó there were no cCompany distinct from them selves. And the case is the same of wthwith the ten horns. If it be said that the Beast is distinguished from his horns as another King where he & the Kings of yethe earth & their armies war against the Word of God & against his army Apoc. 19: I answer that there are other Kings of the earth besides the ten horns; ffor as the Dragon was then in being Apoc. 16.13 & 20.2 & the Kings of the east whose way was prepared to this battel Apoc. 10.12. The horns went with the Beast into the lake of fire as members of his body, but the Kings of the earth were (politically) slain with the two edged sword Apoc. 19.21. For Tthese Kings are the rest of Daniels Beasts which had their dominions taken away & their natural lives prolongued when the fourth Beast was given to yethe burning flames, Dan. 7.12. ffor when the stone cut out of the mountain fell upon the feet of Nebuchadnezzar's Image it brake in pieces all the four Monarchies together, the gold & the silver & the copper & the iron Dan. 4.35, 44 45. So then from these objections there is no reason why we should depart from the tenour of the prophetic language. And thus much of Horns Eyes are the light of the body & having much the same signification wthwith cCandles or Lamps they referr to skill understanding & instruction. They are therefore in bodies in bodies36 in bodies politiqꝫque Counselours & Politicians, & in bodies Ecclesiastiqꝫque Teachers Seers & Bishops. So yethe Egyptians to signify ytthat understanding & policy ought to be in Kings painted a King by a Scepter wthwith an eye in yethe top of it. But policy being common to all kingdoms 'tis scarce noted in sacred prophesy. There eyes inferr always to religion. So in yethe Apocalyps yethe four Beasts are full of eyes to represent their understanding and quicksightedness in spiritual mysteries. And yethe Lambs seven eyes are called yethe seven spirits or Angels of yethe Churches; & signify their Bishops also represented also by yethe seven Lamps. So yethe seers or Prophets and Teachers of Gods people under yethe Law & yethe Bishops of yethe Synagogue are to be accounted their eyes, & yethe eyes of yethe little horn of Daniels fourth Beast are fals seers Teachers & Bishops of ytthat horn. Achmet tells us ytthat from yethe doctrine of yethe Indians ytthat yethe eyes are yethe faith sentence & light of yethe mind: so much as any man dreams to lose of his eyesight, so much viciousness he shall have in his faith. And if any one dreams ytthat he applies a medicine to his eyes whereby he may see better, he shall direct his heart towards God & be solicitous of another life. Achm. c. 52. Whence you may understand yethe meaning of yethe advice given to yethe Church of Laodicea to annoint heyher eyes wthwith eyesalve ytthat she may see. 23. A Speaking & hearing are put for commanding & obeying. I have obeyed yethe voice of yethe Lord 1 Sam. 15.20, that is his commandment. I spake unto you but & ye would not hear but rebelled agtagainst yethe commandmtcommandment of yethe Lord Deut 1.43. Ier. 29.19 &c. Whence a Mouth – – mouth refers to a Lawgiver either civil or sacred accordingly as yethe Beast is a body politiqꝫque or ecclesiastiqꝫque that is to a King or Prophet. Thus besides yethe mouth of Daniels fourth Beast common to all yethe kingdoms signified by yethe horns (Dan. 7) yethe little horn has another mouth proper to himself to signify his having a legislative power of such a kind as none of yethe other horns have. And what ytthat power was is described plainly. He had a mouth speaking very great things vers 20, even great words against yethe most high & [thereby] wore out yethe saints of yethe most high & thought to change times & laws & they were given into his hand for a time. ver 25. This he did by yethe power of his mouth, wchwhich power must be a legislative one & ytthat in matters of religion, becasue times & laws were given into his hand to change ymthem in opposition to God & yethe saints This Horn is therefore a fals Prophet.. So where yethe Image of yethe saints Beast Apoc. 13 is said to speak, & cause ytthat as many as would not worship the Image should be killed; it must be by some command or law ytthat they37 they were killed, and yethe Image is not yethe Officer ytthat killed ymthem, but yethe author of their being killed, ytthat is yethe lawmaker, It spake & caused ymthem to be killed ytthat would not worship it, ytthat is it spake wthwith authority so as to cause them to be killed ytthat would not obey its voice. Speaking & causing here are ἕν διὰ δυοιν. So where yethe two horned Beast spake as yethe Dragon, & yethe ten horned Beast had a mouth speaking great things & blasphemies it is to be understood of yethe Laws they made. The strength or weakness of yethe voice signifies power or debility. Thou shalt be brought down & shalt speak out of yethe ground & thy speech shall be low out of yethe dust & thy voice shall be as one ytthat hath a familiafamiliar spirit out of yethe ground, & thy spirit shall whisper out of yethe dust. Isa. 29.4. They shall lay hold on bow & spear, they are cruel & have no mercy, their voice roareth like yethe sea Ier. 6.23. See Isa 5.29, 20 & Ier. 51.51. If one dream ytthat his voice is become weak & small his life shall be full of grief & affliction Achm. ex Ind. c. 50. If one dream ytthat his voice is increased, his children shall become prosperous, & if he dream ytthat he is hoarse he shall be contemned of his servants. Achm. ex. Pers et Ægypt. c. 51. 24 That yethe people of a kingdom are to be understood of by yethe hair of any Animal is apparent in Ezekiel wheore by his hair divided into three parts he represents yethe people of Ierusalem chap. 5. If a King dreams ytthat his hair becomes gray, his people shall become weak – if he dreams ytthat his hair is neat & copious, his people shall have joy & security by victory Achm. ex Pers. c. 21. If a King dreams ytthat his hair comes off in combing his people shall be weakned, & if he dreams ytthat he cuts off his hair, his army shall be diminished according to the measure of his hair cut off. Achm. ex Ægypt. c. 22. If a King dreams ytthat he colours his har, he shall study to adorn his people by lying. Achm. ex Pers & Ægypt. c. 38. So in yethe Apocalyps yethe hairs of yethe Son of man white as snow represent his people cloathed in fair linnen clean & white: wchwhich linnen is yethe righteousness of yethe Saints Apoc. 19.8. And so yethe feathers of birds are put for their people 2 Esdras 11 & Ezek. 17.3, 7. Whence spreading stretching forth of wings signify yethe stretching forth of yethe people of a kingdom into several regions by invasion or conquest. The stretching out of yethe wings of yethe King of Assyria shall fill yethe breadth of thy land O Immanuel Isa. 8.8. He shall gather together yethe dispersed of Israel Iudah from yethe four windgs of the earth38 Isa. 11.12, & 24.16. He shall fly as an Eagle & spread his wings over Moab Ier. 48.40, & 49.22. So it is to be conceived ytthat yethe four wings of yethe Leopard in Daniel are yethe extent of yethe kingdom into yethe regions of yethe four kingdoms signified by yethe heads of ytthat Leopard. If wings be numbered they signify the same number of Kingdoms. ffor as is evident by the Leopard in Daniel whose wings & four wings & four heads signify one & yethe same thing. So where two wings of a great eagle are given to the woman to fly into the wilderness it is to be those wings are to be taken for two it implies a division of a Kingdom into two kingdoms. 25 The fighting members of a pugnacious Beast as teeth, nailes, feet & serpentine tailes are evidently enough yethe types of armies & squadrons of armies, so yethe fourth Beast in Daniel is represented wthwith great iron teeth & nailes of brass, for devouring & breaking & tearing in pieces, & so yethe army of Locusts Ioel. 1.6 & Apoc. 9.8 are represented wthwith teeth of Lyons. And probably yethe author of yethe fable of Cadmus had respect to this signification of teeth when he made yethe Dragons teeth to be yethe seed of armed soldiers. So Daniel's fourth Beast stamped things wthwith his feet & for ytthat end had his feet armed wthwith nailes of brass & his He Goat stamped upon yethe Ram; & therefore also fought wthwith his feet. And Micah represents the daughter of Zion by a beast fighting wthwith horns & hoofs. Arise & thresh o daughter of Zion: I will make thy horn Iron & I will make thy hoofs brass & thou shalt beat in pieces many people. Micah 4.13. And ytthat of Ezekiel 32.2 Thou troublest yethe waters with thy feet yethe Chald. Paraphrast renders thus, Thou disquietest yethe peoples with thy armies. But a man's teeth signifiesy those of his family & kindred & yethe hands & feet of private great men are their servants. Achm. c. 41, 113, 114, 115. Yet his arm signifies strength & power & the arm or arms of a king are put for yethe martial power of a kingdom. They made them cease by arm & power Ezra 4.23. They [Moab & Amon &c.] have been confederate against thee. Assur also is joyned with them: they have been an arm to yethe children of Lot. Psal. 83.5, 8. His arm shall rule for him Isa. 40.10. Mine arms shall judge yethe people Isa. 51.5. I will strengthen the arms of yethe King of Babylon & yethe arms of Pharaoh shall fall down Ezek 30.25. That is, saith yethe Chalde Paraphrast, I will strengthen the Kingdom of yethe King of Babylon & the Kingdom of Pharaoh shall cease. And in yethe same sense Daniel in his last prophesy sometimes uses the phrase. She shal not retain yethe power of the arm neither shal he stand nor his arm & Dan. 11.6 the arms of the south shall not withstand vers 15. And arms shall be overflown with a flood from before him vers 22. And out of him arms shal stand up vers 31. T In all these places arms signify military power. & in the last of these places they are the little horn of yethe Goat wchwhich took away the daily sacrifice & by consequence a kingdom. Whence breaking breaking a mans arms signifies enfeebling & vanquishing him Psal. 37.17. Ezek. 30.24. The parts of Nebuchadnezzars Image refer not from yethe head to yethe foot refer not to yethe office & dignity of yethe things signified but to yethe order of time: but this is sin kind of interpretation is singular & seems to be I suspect it had its seems to argue that yethe Image at itits first appearance rose up gradually out of yethe earth as the beasts of Daniel & Iohn did out of yethe earth or sea. 26 The bones of a Beast refer to yethe strength & fortified cities of yethe Kingdom & yethe flesh to yethe riches: So where Ieremiah saith, He hath sent fire into my bones & it prevaileth against them: The Chalde Paraphrast renders, He hath sent fire [ytthat is war] into my cities & subdued them Lam. 1.13. So where Ieremiah saith of Iudah that Nebuchadnezzar hath broken his bones Ier. 50.13, yethe meaning is ytthat Nebuchadnezzar hath expugned his fenced cities. And where yethe second of Daniel's four Beasts had three ribs in the mouth between yethe teeth it seems to respect yethe imperial cities of three kingdoms Media Persia & Babylonia. Concerning flesh Achmet saith If any one seem to find or eat yethe flesh of Dragons he shall receive riches proportionally from some great King c. 283 ex Ind. Pers, Ægypt. And if he eat yethe flesh of a scorpion he shall receive yethe wealth of an enemy c. 285. The like of yethe flesh of other Beasts in c. 269, 272, 274 & c. And if his own flesh seem to grow plump he shall grow rich proportionally c. 87 ex Ind. And in general he saies yethe Indians teach ytthat flesh does universally signify riches & gold. So yethe Chal. Par. for: They shall eat every man yethe flesh of his own arm Isa. 9.20 translates: They shall prey43 prey every man upon yethe substance of his neighbour. And so for: The fatness of his flesh shall wax lean Isa. 17.4. he translates: The wealth wherein his glory consisted shall pass away. So to signify yethe great wealth wchwhich yethe Kings of yethe Medes & Persians should heap up it is said to yethe second Beast: Arise, devour much flesh Dan. 7.5. And yethe spoiling of yethe Egyptians by yethe Israelites is expressed by giving yethe Leviathan to be meat for ymthem in yethe wilderness Psal. 74.13. See also Ezek. 29.5. And so in the Apocalyps where yethe ten Kings hate yethe whore & eat her flesh & burn her with fire, 'tis to be understood ytthat they seize her wealth & consume her by war. And yethe like of yethe ffowls of heaven being filled wthwith yethe flesh of Kings & Captains & mighty men &c. Apoc. 20. And yethe same is to be understood in yethe tradition of yethe Iews of their feasting in yethe day of the Messiah on two great Beasts Leviathan & Behemoth, these Beasts being yethe types of Kingdoms. ‡ Whilst short lived Beasts are put in sacred prophesies for long lived Kingdoms 39 ‡ Whilst short lived Beasts are put in sacred prophiesies for long lived Kingdoms its necessary that the short times of their lives measured by yethe heavenly bodies should be put for yethe longer times of Kingdoms. So where in the Apocalyptsic where yethe Locusts continue five months & yethe woman is Beast 42 months & yethe woman is fed 1260 days [& yethe witnesses prophesy lie dea prophesy all that time & lye dead 3 days & an chalf] the since these short lived creatures are put for long lived bodies politiqꝫque (as we shall presently shew) the short times of these creatures must in reason signify much longer times of those bodies. Whence yethe ancientsancient sages had more sorts of days weeks months & years then one. They had their vulgar years & their great years, vulgar months & great months, weeks of days & weeks of years, natural days & days mystical. And therefore where the Prophesy its things prophesied of are mystical its proper to understand their times in a mystical sense. Where yethe Tis impossible that yethe in yethe short time of three natural days & 12 Whence in yethe scriptures we they of the peoples & kindreds & tongues & nations should see yethe dead bodies of yethe two witnesses, & they that dwell upon yethe earth should rejoyce over them & make merry & send gifts to one another because these two prophets tormented them that dwelt on yethe earth. Tis impossible Tis impossible that in yethe short time of three natural days & an half the peoples, Kindred, tongues & nations that make up yethe Beast, should see the dead bodies of yethe two witnesses & they that dwell on yethe earth (all ytthat worship him chap. 13.7, 8) rejoyce over them & make merry (that is by feasting) & send gifts to one another because of yethe Prophets tormented them that dwell on yethe earth. Tis inconsistent wthwith yethe wisdome & majesty of sacred Prophesy to pass over all yethe long afflictions & persecutions of yethe several churches & predict maj wthwith great solemnity the how the Church of Smyrna shall suffer a tribulation of ten days if those days be only natural ones. Tis altogether impossible that within yethe 1290 & 1335 days in Dan 12, wchwhich extend from yethe setting up the abomination Dan 11.31 to yethe end of yethe prophesy & to Daniels yethe resurrection & of Daniel wthwith yethe dead, unless those days be mystical, all the vicissitudes there described concerning yethe valour & sufferings of yethe saints, the King that should do according to his will & the Kings of yethe south & north & their sucessive conquests & fall & yethe after this yethe great time of great trouble should be comprehended. Know therefore that in sacred prophesy a days are con is put for any long per intervals time & both days & times in the plural number are put for years. So Christ calls his life time his day Iohn 8.56 & every man's life time his day (Iohn 9.4) & Iob the life time of the wicked his day (Iob 18.20) # # Iob. 18.20 & Ieremy interprets yethe day of the visitation of Babylon to be the time thereof Ier. 50.27, 31 & in the Psalms the day of temptation in yethe wilderness is interpreted to be forty years Psal 95.8, 9, 10 & Ezekiel calls yethe time of Iuda's prosperity the day of their pride Ezek 10.56 & yethe time of Iuda's captivity & distress is called the day thereof Obad. 11.12, 13, 14. Lament. 1.12 & yethe latter times are frequently called the latter day & yethe time of the last Iudgment the day of judgmtjudgment – – – – figuratively as well as other things are & the time of judgment fig the day of judgment. So then times days are times & Now times in yethe pl. number were according to the language of Daniel & Iohn are used by the eastern nations for years as you may see in Daniel & Io years. ffor Daniel uses 7 times for seven years (chap. 4) & both he a time times & Iohn use thre times times & & an half a time for 3 years & an half, as you may see in Iohn yethe Apocalyps (ch. 17) where three time a time times & half a time are put equal equipollent to 1260 days. Apoc 12. Tis true that days are sometimes used for longer times as where the six days of yethe week are by yethe Iews put for taken for a type of yethe worlds continung six thousand years. And so yethe six days of yethe Creation may signify not only six years but even six thousand years as yethe Tyrrhenian Historian in Suidas [in voce τυ᾽ρρ῾ηνία] sa affirms, or any other six long times. ffor yethe history of yethe creation is not in all things litteral. In that Paradise the flaming sword & trees of life & knowledge may be as much figurative descriptions of something we now understand not as the tree of life is in the Paradise to come, & in a parabolical description of yethe creation a day may be used figuratively as well as other things are especially since there was no light till yethe end of yethe first day nor sun till the fourth – . ‡ ‡ to make natural days. The evenings & mornings of Moses respect all parts of yethe earth alike so that it was evening all over yethe earth in yethe beginning of each day of Moses & morning all over it in the end of each day: & therefore his evenings & mornings were not nat natural ones. ffor had they been natural ones it would have been morning in one part of yethe earth when it was evening in another. ‡ Tis also true that the Egyptian & Persian interpreters of dreams take every hour of yethe night for yethe space of one or two years (Ach Ægypt & Per Achmet c. 34) but at wchwhich recconning a days will signify a longer periods of times then a years. But yet Suidas Grammaticus tells us also that yethe Egyptians called a day a year. And in sacred prophesies – – – But in sacred prophesy where there thereis no manifest reason to yethe contrary days or times are generally taken for years. In Luke 13.32 Christ thus foretells his his death & resurrecton a good while before it happened: Go & tell that Fox that Behold I cast out Devils & do cures to day & to morrow & yethe third day I shall be made perfect. In Amos 4.4 three days are in the Hebrew put for three years. In Isa 61 2 & 63.4 a day & a year are used one for another. In Num. 14.34 40, days are made a type of 40 years. In Ezek 4.5, 6 40 days & 390 days are used as types of so many years. In Iona 3.4 some conceive the Prophesy of 40 days to have been fulfilled at yethe end of 40 years. In Gen. 29.27 & Dan. 9 weeks are put for sevens of years & so in all yethe Prophesies of Daniel & Iohn to take days for years is much more agreable to yethe nature of the things there prophesied of them to take them for natual days. 27 To put a man crowned for a King is an obvious figure & to put a man riding on a beast for a Ruler or King is a figure as manifest. Gird And whiltwhilst yethe Prophets put days for years, a short time in their language is a long time in yethe language of yethe vulgar: as for instance in yethe following passages in yethe Apocalyps. Behold I come quickly & my reward is wthwith me to give every man according as his work shal be. He that testifieth these things saith surely I come quickly. The Devil is come down unto you having great wrath because he knoweth that he hath but a short time. Where the seventh ffive are fallen & one is & yethe other is not yet come & when he cometh he must continue a short space. It was said unto yethe martyrs under the Altar that they should rest yet for a little season, untill &c. their bretheren wchwhich should be killed as they were should be fulfilled. The Revelation of Iesus Christ wchwhich God gave unto him should be to shew unto his servants things wchwhich must shortly come to pass. Repent or else I will come unto thee quickly & remove thy Candlestick out of its place. Repent or else I will come unto thee quickly & fight against them with the sword of my mouth. I gave that woman Iezabel space to repent of their fornication & she repented not. All these expressi sayings are of a kind & signify long times in yethe language of yethe vulgar tho represented short ones in the language of the Prophesy: Which same Interpreters not understanding have run into many errors. Christ endeavoured to put his disciples perpetually upon yethe watch & &c) & therefore always exprest himself about his second coming in such a manner as to interpr as that they might not not think it far off. Watch therefore saith he for ye know not what hour your Lord doth come Matt. 24.42 & 25.13 Marck 13.35. of his expectation of his second coming that they might be constantly upon yethe watch. Watch therefore, saith he, for ye know not what hour your Lord doth come. Mat. 24.42, & 25.13. Marc. 13.35 If therefore thou shalt not watch I will come on thee as a thief & thou shalt not know what hour I will come upon thee Apoc. 3.3. And for this reason he tells them plainly that it was not for them to know the times & seasons wchwhich the father hath put in his own power Act. 1 & always exprest exprest himself in so that they might so about his second coming that they might not think it far off. If a man keep my sayings he shall never tast of death Iohn 8.51, 52. He that beleiveth in me shall never dye Iohn 11.26. Your fathers did eat manna in yethe wilderness & are dead: this is the bread wchwhich cometh down from heaven that a man may eat thereof & not dye. Iohn 6.50. What if I will that he tarry till I come? Iohn 21. There be some standing here wchwhich shal not tast of death till they see yethe son of man coming in his kingdom Mat. 16.28. All these sayings are of a kind & respect the second death but seem designed to make yethe unwary disciples expect an end of yethe world before some then alive should dy naturally. ffor which reason he tells them also Ye shall not have gone over the Cities of Israel till yethe son of man be come & this generation shall not pass away before all these things be fulfilled, & in the Apocalyps for the same reason he describes all yethe times short wchwhich precede his second coming, & putting every where represents the years by days putting always days for years & a a very little time or season for a long space time. ffor many hundreds of years many ages putting every where days for years & a short space or little season for many ages. All wchwhich ways of speaking did not only put yethe first Christians upon an expectation of Christs coming quickly but quickly in their age but also has entrapt some later Interpreters of scripture & put 'em upon applying these prophesies to the sige siege of Ierusalem by the Romans. Whereas I dare confidently affirm that there is not one prophesy prophesy or text in scripture concerning the coming of Christ but what is meant of one of his two personal comings. When he saith, there be some standing here which shal not tast of death till they see the son of man coming in his kingdom: he speaks of eternal death, as is manifest both by yethe analogy of this text wthwith others mentioned above & by the context: W for in yethe words immediately before he was speaking of life & death eternal & of his coming in glory wthwith his Angels to reward every man according to his works. When he saith this generation shal not pass away untill &c he means the progeny or natiōon of the Iews, or more stricktly, this wicked & adulterous generation, this this faithless & pervers generation, this generation of vipers, this generation by wchwhich the son of man shal be rejected, as they Iews are termed in other places. When all these things shal be fulfilled then shall this generation pass away by yethe final & total conversion of Israel, & not before. And when he saith Ye shal not have finished the cities of Israel till yethe Son of man be come: if this be applied to yethe siege of Ierusalem I answer that if the disciples had not finished those cities before this siege, they have not yet finished them. ffinishing is here put for a total conversion of Israel wchwhich is not yet come to pass You may know the sense of the place by the context. ffor in the context before, are these words Christ had said: He that endureth to yethe end shal be saved & in that after he adds, there is nothing covered butthat shall not be revealed & hid that shal not be known, & therefore was speaking of his coming to yethe last judgment. So then these three passages do not enforce the application of the second coming of Christ to thaet siege of Ierusalem & if these do not I know not I know no other that can, & without necessity the significations of the prophetic phrases are not to be multiplied. Chap. IX. Of a man or woman in various circumstances, as with a crown or on horsback or wthwith a sword or bow, or with weights & measures, or cloathed in white or other apparrel or naked, (or holding a cup of wine or drinking it,) or wthwith a wound or sore, or in pain or pained in childbirth or bearing a Manchi Man-child. And of the death of man or Beast. To put a man crowned – – – – – 40 Chap. X The signification of man crowned is obvious, That a king is signifi 27. That To put a man crowned signifies for a King is an obvious figure: & that to put a man riding on a beast is for signifies by also a Ruler may appear by these instances or King is so evident a figure as manifest. Gird thy sword upon upon thy thigh O most mighty wthwith thy glory & in thy majesty ride on prosperously Psal. 45.4 The Hebrew is prosper & ride; wchwhich yethe septuagint translates, Go on prosperously & reign & the Chalde Paraphrast, that thou mayst ride upon the throne of the Kingdome. In like manner riding is put for reigning in Deut. 32.13 Isa. 58.14 Psal. 66.12 And so yethe woman's riding upon her Beast in yethe Apocalyps is by yethe Angell expresly interpreted her reigning over the Kings of the earth Apoc 17 And Achmet delivers it for yethe doctrine of the Indians Persians & Egyptians That a generous steed denotes eminence & dignity & vulgar horses inferior nobility & glory – And if one dream he rides on a nimble & mettlesome hors he shall acquire amongst the people fame & great renown & eminence & honour – And if he seem to ride armed on a generous steed he shall obtein power & renown according to his armour chap. 233. Whence yethe four horsmen in Apoc. 6. are four Rulers or Kings, & their horses are their Kingdoms. Thate significations of aA sword & a bow are plain manifestly denote a warrior & a conqueror as may appeare by these instances. Gird thy sword upon thy thigh O most mighty – & in thy majesty ride prosperously – thy right hand shall teach thee terrible things: thine arrows are sharp in yethe heart of the Kings enemies Psal 45.3, 4, 5 So in the Apocalyps Power was given to him that sat upon the hors to take peace from the earth & that they should kill one another & there was given him a great sword. Apoc 6.4. And out of yethe mouth of him that sat upon yethe hors goeth a sharp sword ytthat wthwith it he should smite yethe nations. Apoc. 19.15. If one seem to hold a bow & arrows he shall with joy triumph over his enemies. Achm. c. 249 ex Pers. et Ægypt. He ytthat sat on yethe white hor Behold a white hors & he ytthat sat on him had a bow & a crown was given unto him & he went forth conquering & to conquer. Apoc. 6.2. Some have supposed that the Balance in the third Seal might be an emblem of famin, but wthwithout ground there being no authority in scripture or in any other authentic writings that I have met with for such an interpretation. There are other ways of expressing famin, as by yethe tearing of dogs, & where a ballance is mentioned in scripture, it is either wthwith respect to Iudgment as in Iob. 31.6. Psal. 62.9. Dan. 5.2741 5.27, or to Iustice as in Hosea 12.7, Micah 6.11, Prov. 16.11 &c & therefore is the embleme of a Iudge For to this sense is also the doctrine of interpreters wchwhich runs thus. If in a dream says Achmet the Indians one see a Ballance poised in any place let him understand it of a Iudge. And if he have a cause & see yethe ballance equally poised he shall obtein his right – And if he see yethe Ballance exact & clean let him know ytthat yethe Iudge of that place is just, but if it be broken & out of order he is unjust. Achm. c. 15. ex Ind. The author also further relates how they compare the scales to yethe ears of yethe Iudge & the weights to yethe matter pleaded on both sides &c. And adds that measures have the like interpretation but are to be understood of inferior Iudges. Nakedness being shamefull & ignominious is put for shame confusion & reproach & splendid cloathing for reputation, honour, & glory & power & sometimes for those things wherein glory was is founded, as for righteousness & good works if yethe garments be white, or for royal dignity if they be purple scarlet or purple. The interpretation of garments, say the Persians & Ægyptians, belongs to honour & glory – And if a King cloath any of his nobles wthwith his own garments & yethe garment be purple he shall confer upon him more glory & power & trust him wthwith his secrets: but if yethe garment be of another kind he shall grant him less honour according as the garment is – And if a King seem to have a new tincture of purple made, he shall triumph over his enemies – And if any one seem to have lost his garments, this imports misery accordingly as the garments were pretious. Achm. c. 158. ✝ ✝ And in like manner yethe Indians say: If any one seem to be suddenly made naked & that his secret parts appear openly before yethe people his secret thoughts shall be laid open & he shall be affected wthwith reproach & grievously vexed. Achm. c. 116. And They say also that Apostolick habit is interpreted of a man's faith & if his habit be white his faith shall be proportionally pure, l. c. 157 but if sordid, he is impure. Achm c. 157. So in yethe scriptures nakedness is sometimes taken for sometimes for want of honour & g power & glor honour glory & power as where Babylon or Ierusalem are for their whoredoms made desolate & naked by their enemies, Isa 47.3. & Ezek. 16.37, 39 & 23.10, 29, that is, say yethe Chalde Paraphrast & 70 Interpreters, exposed to shame confusion & reproach; & sometimes for wickedness, as where Moses saith, Thy camp shall be holy that God see no naked thing in thee & turn away from thee Deut. 23.14. InAnd in the Apocalyps white cloathing (ch. 3.18 & 7.9 &c) is interpreted the righteousness of the saints (ch 19.9) & the whore's being made naked of her scarlet apparrel & royall ornamentsments by the tenn Kings ch. 17 signifies their casting depriving her down from of regal glory & majesty. to a weak contemptible & ignominious condition So StSaint Paul uses cloathing for good & bad works Colos. 3.8, 9, 10, 12 Ephes. 4.22, 24, & Christ a wedding garment for holiness righteousness Matt. 22.11. To yethe same purpose see also Isa. 59.6, 17 & 61.3, 10 & Psal. 73.6 & 109.18, 19, 29 & Iob. 29.14 The golden cup in the hand of the Whore of Babylon is said to be full of abominations & filthiness of her fornication & this filthinesse is a little before called the wine of the fury of her fornication wherewith she inebriates the inhabitants of yethe earth & so is a Philtre or love-cup. Now as water of life signifies given to thirsty men signifies & wine given to drink in the Eucharist signifies yethe doctrine of truth by wchwhich men are nourished to life eternal: so the wine of fornication in this Cup must signify the doctrine of idolatry (or as yethe Apostle Paul calls it), the doctrine of Dæmons & lying miracles) by wchwhich as wthwith an enchanted Philtre she entices her lovers to commit spiritual fornication with her, & makes them erre & reel to & fro like drunken men & become furious in their inordinate affections & passions towards their spiritual mistresse. For drunkenness is the type of error, & this her Cup of enchantments by wchwhich she inebriated the nations is afterwards called her sorceries by wchwhich she de deceived them. all nations. They are drunken, saith Isaias of Israel, but not wthwith wine they stagger but not with strong drink. For yethe Lord hath poured out upon you the spirit of deep sleep & hath closed your eyes – & the vision of all is become unto you as a book that is sealed – – – Wherefore saith the Lord, forasmuch as this people draw near to me wthwith their mouth & wthwith their lips do honour me but have removed their heart far from me & their fear towards me is taught by the precept of men: therefore behold I will proceed to do a marvelous work among this people &c Isa. 29.9, 11, 13. Which is as much as to say that Moses & the Prophets were to Israel as a book that is sealed up so that they consulted it not, but worshipped God as they were taught by the precept of men, & by imbibing & swallowing became this precept became drunk & staggered & slept like men grown senseless wthwith wine, for wchwhich reason God would destroy them. So then to deceive men by fals doctrine is to make them drunk in yethe language of the Prophets, & yethe wi by consequence yethe wine of fornication is seduction to idolatry. So also to deceive by fals counsels in civil affairs is to make drunk And in general to deceive is to make men drunken is to deceive them. The Princes of Noph are deceived they have also seduced Egypt – the Lord hath mingled a perverse spirit of error in the midst thereof, & they have caused Egypt to erre in every work thereof as a drunken man staggereth in his vomit. Isa. 19.13, 14. So where God gives several nations the wine cup of his fury to drink that they may be mad & drunken & spue & fall & rise no more because of the sword which42 which she will send amongst them (Ier. 25.) the meaning is that he will send amongst them the spirit of error distactiondistraction & madnesse whereby they shall be gathered to battel & therein reel & spue up their possessions & perish. And in the same sense God makes great Babylon drink the worshippers great Babylon in the Apocalyps drink the wine of his wrath but in yethe because she had made all nations drink the wine of the wrath fury of her fornication. He causes her people to be deceived by For in recompense of her deceiving men by sorceries or fals miracles he causes three He causes three unclean spirits like froggs to deceive her people For in recompense of hisher deceiving men by sorceries that is by fals miracles & he causes by fals miracles & gather them to the battel of the great day, & inebriates them till they reel & spue up their dominions & fall & the cities of these nations fall And thus in the cup wchwhich shee hath filled he fills unto her double & the cities of these nations fall. For in recompense of her deceiving men all nations by sorceries he causes three unclean spirits like froggs to deceive her people by & fals miracles & thereby to gather them by fals miracles to the battel of the great day wherein they stagger & fall. 28 A wound or sore if not of a single person but of a people or kingdom signifies a stroke or plague by war famine or pestilence, but chiefly by war. ffor smiting a people or nation is yethe ordinary scripture phrase for smiting ymthem wthwith yethe sword: & yethe proper effect of smiting is a wound: wchwhich if it be not bound up & soon healed grows putred, ulcerate, very painful & sometimes incurable. To bind up & heal is to restore a kingdom. Whence if after smiting it be not soon restored & healed, its desolation will be fitly represented a putred & painfull sore. So then by a wound if described great but not of a putred or ulcerate kind we are to understand only a violent & sudden smiting by a prevailing enemy: but if not bound up, if ulcerate, noisome or painfull, a durable & tedious as well as vexatious desolation; & if we shall find these phrases used by yethe Prophets, Despise not yethe chastisement of yethe Lord Almighty, for he maketh sore & bindeth up, he woundeth & his hands make whole. He shall deliver thee in six troubles yea in seven shall no evil touch thee. In famine he shall redeem thee from death & in war from yethe power of yethe sword. Iob. 5.18, 20. Again in 2 Cron 6 28, 29 Solomon in dedicating yethe Temple prays thus for Israel. If there be dearth in yethe land, if there be pestilence, if there be blasting or mildew, Locusts or Caterpillers; if their enemies besiege them in yethe cities of their land: whatsoever sore or whatsoever sickness there be, then what prayer or what supplication soever shall be made of any man or44 or of all thy people Israel, when every one shall know his o own sore & his own grief, & shal spread forth his hands in this house. Then hear thou from heaven &c. In yethe Lamentations ch 3.12, yethe Prophet Ieremy introduces Ierusalem thus bewailing her captivity in Babylon: He (God) hath made me desolate, he hath bent his bow & set me as a mark for yethe arrow, he hath caused yethe arrow of his quiver to enter into my loins. So in Ier 10.18, 19. Thus saith yethe Lord, behold I will fling out yethe inhabitants of yethe Land at this once & I will distress ymthem ytthat they may find it so. Wo is me for my hurt, my wound is grievous, but I said truly this is a grief & I must bear it. My tabernacle is spoiled &c. Thus also Isaiah Chap. 1.5, 6, 7. describes yethe desolation of Iudah, They have provoked yethe holy one of Israel into anger, they are gone away backward. Why should ye be stricken any more? Ye will revolt more & more. The whole head is sick & yethe whole heart faint, ffrom yethe sole of yethe foot even to yethe head there is no soundness in it, but wounds & bruises & putrefying sores: They have not bebeen closed neither bound up neither mollified with ointment. And then describing what was thus strickingen for their revoltings, what ytthat sickness of yethe head & heart, those grievous wounds bruises & sores from yethe foot to head made by ytthat strickingstriking wchwhich had not been bound up nor anointed, he adds in yethe next words Your country is desolate, yoryour cities burnt wthwith fire, yoryour land strangers devour in yoryour presence & it is desolate as overthrown by strangers. In like manner Moses in Deut. 28.35 prophetically proscribes yethe long captivity & dispersion of yethe Iews into all nations by a botch ytthat cannot be healed from yethe sole of yethe foot to yethe top of yethe head. So again in Ier. 30.11 &c. Though I make a full end of all nations whether I have scattered thee, yet will I not make a full end of thee but I will correct thee in measure & will not leave thee altogether unpunished. ffor thus saith yethe Lord thy bruise is incur able & thy wound is grievous. There is none to plead thy cause ytthat thou mayst be bound up. Thou hast no healing medicines. All thy lovers have forsaken thee. They seek thee not. ffor I have wounded thee wthwith yethe wound of an enemy with yethe chastisement of a cruel one for yethe multitude of thy iniquity because thy sins were increased. Why criest for thine affliction? Thy sorrows is incurable for yethe multitude of thine iniquity. Because thy sins were increaseincreased I have done these things unto thee. Therefore all they ytthat devour thee shall be devoured, & all 45 thine adversaries every one of them shall go into captivity & they ytthat spoil thee shall be a spoil & all ytthat pray upon thee will I give for a pray. ffor I will restore health unto & heal thee of thy wounds saith yethe Lord becasue they called thee an outcast, saying This is Zion whom no man seeketh after. Thus saith yethe Lord, behold I will bring again yethe captivity of Iacob's tents &c. Thus also in Isa. 30.26, His return from captivity is called yethe day ytthat yethe Lord bindeth up yethe breach of his people & healeth yethe stroke of their wound. ffor wchwhich expressions yethe Targam Ionathan hath In die qua reducet Deus captivitatem populi sui & infirmitatem plagæ ejus sanabit. And to yethe same purpose it is ytthat yethe Prophet Nahum chap. 3 19, describing yethe siege & final desolation of Neneveh by yethe sword concludes in these words There is no healing of thy bruise: thy wound is grievous: All ytthat hear yethe bruit of thee shal clap their hands over thee. Thus full is yethe consent of yethe prophets in their use of this phrase. So in yethe Apocalyps ch. 16 in yethe fift vial at whose pouring out yethe kingdom of yethe Beast became full of darkness ytthat is obscured by a cloud of invading enemies its said ytthat they of this kingdom blasphemed God because of their pains & of their sores. And so in yethe first vial yethe grievous & noisome sore wchwhich fell on yethe worshippers of yethe Beast (if we will keep to yethe use of the phrase) must signify a grievous & tedious plague of war falling on ytthat Kingdom. But yethe wound of yethe Beast wthwith a sword being not described a putred ulcerate noisome or painful sore, but a wound healed again, as if it were heaed whilst a green wound, will properly signify only a sudden & remarkable smiting ytthat kingdom & conquering it (for the wound was deadly) & yethe restitution of it soon after to its former state, without any vexatious & tedious harassing & wasting yethe conquered subjects in yethe middle time. Pain of a nation signifies yethe same thing wthwith a sore as you may see in yethe passages quoted in yethe last Paragraph, & in these: Why is my pain perpetual, & my pain incurable wchwhich refuseth to be healed? Ier. 15.18. wchwhich words are of Iersusalem lamenting her long captivity & dispersion. Again, Babylon is suddenly fallen & destroyed, Howl for her take Balm for her pain, if so be she may healed. We would have healed Babylon but she is not healed. Ier. 51.8. There shall be no more a Prince in yethe land of Egypt – I will make Pathros desolate – I will pour out my fury upon Sin yethe strength of Ægypt46 Ægypt, & I will cut of yethe multitude in No. And I will set a fire in Ægypt. Sin shall have great pain, & No shall be rent asunder & Noph shall have distresses dayly. The young Men of Aven & of Phibeseth shall fall by yethe sword. Ezek 30.16. So in yethe Apocalyps c. 16.10. They gnawed their tongues for pain & blasphemed the God of heaven because of their pains & their sores. And Apoc. 21.4. Neither shall there be any more pain, ytthat is no more war upon yethe saints, no more persecution. To wchwhich purpose also the expressions there ytthat there shall be no more sorrow nor crying & Apoc. 7.17. God shal wipe away all tears from their eyes: like ytthat of Isaiah Chap. 25.8. He shall swallow up death in victory & yethe Lord God will wipe away tears of all faces & yethe rebuke of his people will he take from of all yethe earth. To wchwhich place yethe two former in Apoc. 7 & 21 seem to referr. And becasue pain & dolour is used to signfy yethe labouring of a nation under an enemy, & God used to deliver up his people into yethe hands of their enemies for Idolatry, hence it is ytthat among yethe Hebrews yethe words עצבים, & , molestia, dolores צירים dolores & תפלצת horror & terrores, were used as ordinary names for Idols, as you may see in Ier. 22.28 Hos. 4.17. Psal. 106.36. Isa. 45.16. 1 Kings 15.13. Ier. 50.38 & other places. But to express yethe pain & misery of hostile desolations yethe neater, it is ofter represented by yethe pains of a woman in travail. And sometimes this pain is put to express yethe terror & consternation at yethe evil approaching. Behold a people cometh from yethe north country – we have heard yethe fame thereof, our hands wax feeble anguish hath taken hold of us & pain as of a woman in travail. Go not forth into yethe field nor walk by yethe way for yethe sword of yethe enemy & fear is on every side. Ier. 6.22, 24, 25. To yethe same purpose see Isa. 13.8. Ier. 48.41 & 49 22 & 50.43. But here we are to conceive yethe dread of yethe evil approaching to beare Apanologyanalogy wthwith yethe fear & fainting of a woman at her pains approaching, & yethe evil it self wthwith yethe real pain. And because yethe Church of God is frequently compared to a woman, therefore is this figure used to express yethe affliction of yethe Church under her enemies. Thus our Saviour in Matt. 24.8, 9 & Mark 13.9 describing the 47 future persecutions of yethe Church calls them ἱοδινας. So Isa. ch. 66.7; speaking of yethe Iewish Church, saith, Before she travailed, she brought forth, before her pain came she was delivered of a Manchild: wchwhich yethe Chalde Paraphrast thus interprets: Antequam veniat ei tribulatio redempta erit, antequam veniat ei tremor, sicut dolores parturientes, revelabitur Rex ejus Ieremiah also in Ch. 30.6, 7 interprets this figure plainly: We have heard a voice of trembling of fear & not of peace. Ask ye now, saith he, & see whether a man doth travail wthwith child. Wherefore do I see every man wthwith his hands upon his loins as a woman in travail; & all faces are turned into paleness? Alas for ytthat day is great so ytthat none is like it. It is even yethe time of Iacobs trouble, but he shall be saved out of it. – And strangers shall no more serve themselves of him. So in Micah ch. 4.10. Why dost thou cry out aloud? Is there no King in thee? Is thy Counsellour perished? ffor pangs have taken thee ias a woman in travail. Be in pain & labour to bring forth o daughter of Zion like a woman in travail: for now thou shalt go forth out of yethe city & thou shalt dwell in yethe field, & thou shall go even to Babylon. There shalt thou be delivered. There yethe Lord shal redeem thee out of yethe hand of thine enemies. To yethe same purpose see Isa. 26.17 & Ier. 22.23. And so in yethe Apocalyps yethe Church being represented by a woman, whose seed kept yethe commandments of God & have yethe testimony of Iesus to signify her being under a great persecution she is described crying & in pain to be delivered. ffor ytthat this pain & crying signifies a persecution, & ytthat a very violent one, is further exprest by her being cloathingcloathed wthwith yethe Sun yethe most hot & fiery of all things, & by yethe Dragon's standing before her & drawing yethe third part of yethe stars of heaven wthwith his tail & casting them to yethe earth: ytthat is by her being agitated wthwith vehement war, for so fire always signifies; & by yethe Dragon's being her adversary, & wthwith his army dragging and casting down yethe saints of heaven, whence upon yethe ensuing victory over yethe Dragon 'tis added ytthat they overcame him by yethe blood of yethe Lamb, & by yethe word of their testimony, & loved not their lives unto yethe death. And48 And as pain in travail signifies labouring under a persecuting enemy, so delivery signifies redemption from yethe hand of the enemy, yethe pains then ceasing, & yethe new born child signifies yethe new kingdom brought forth upon her delivery: as you may see in yethe places last cited: Labour to bring forth o daughter of Zion, like a woman in travail – Thou shalt go even to Babylon There shalt thou be delivered: there yethe Lord shall redeem thee from yethe hand of thine enemies. Ier. 22.23. Here after the pangs of desolation & captivity, her delivery at Babylon is expressly called redemption from yethe hand of yethe enemy, & what was ytthat but yethe redemption wrought by Cyrus conquering yethe proud enemy, & setting yethe miserable Iews at liberty? And what was yethe Infant yethe daughter of Zion brought forth but yethe new born body politiqꝫque of yethe Iews led back from Babylon under Zerubbabel? So again in Isa. 26.17 speaking of yethe long captivity & final redemption of Israel: Thou hast removed [yethe nation] far unto all yethe ends of yethe earth. Lord in trouble have they visited thee, they poured out a prayer when thy chastning was upon them. Like as a woman wthwith child ytthat draweth near yethe time of her delivery, is in pain & cryeth out in her pangs, so have we been in thy sight, O Lord, we have been wthwith child, we have been in pain, we have as it were brought forth wind we have not wrought any deliverance in yethe earth, neither have yethe inhabitants of yethe world fallen. Thy dead men shal live – Come my people – hide thy self as it were for a little moment untill yethe indignation be overpast. ffor behold yethe Lord cometh out of his place to punish yethe inhabitants of yethe earth &c. All wchwhich wthwith what follows in yethe next chapter is as much as to say, ytthat yethe dispersed Iews were wthwith child of a new polity & laboured as a woman in travail by yethe fall of their enemies to work themselves deliverance & bring it forth, but brought forth nothing: but at length when yethe indignation was over God should overthrow their enemies & restore Israel. But in Isa. 66.7 yethe Prophet is much more plain. Your brethren ytthat hated you, ytthat cast you out for my names sake [i.e. yethe Gentiles wchwhich dispersed & 49 long hated you & were converted to Christianity] said, Let yethe Lord be glorified; but he shall appear to your joy & they shal be ashamed. A voice of noise from yethe city, a voice from yethe Temple, a voice of yethe Lord ytthat rendethrendereth recompence to his enemies. Before she travailed, she brought forth, before her pain came she was delivered of a Manchild. Who hath heard such things? Who hath seen such things? Shall yethe earth be made to bring forth in one day, or shal a Nation be born at once? ffor as soon as Zion travaileth she brought forth her children. Shall I bring to yethe birth & not cause to be brought forth? saith yethe Lord: shall I cause to bring forth & shut yethe womb? saith the Lord thy God. Rejoyce ye wthwith Ierusalem & be glad wthwith her all ye ytthat love her: rejoyce for joy wthwith her all ye ytthat mourn for her, ytthat ye may suck & be satisfied wthwith yethe brests of her consolations: ytthat ye may milk out & be delighted wthwith yethe abundance of her glory. ffor thus saith yethe Lord, I will extend peace to her like a river, & yethe glory of yethe Gentiles like a flowing stream: then shall ye suck &c. Here yethe woman is Zion as yethe Church first labouring under affliction, then rejoycing after deliverance, & her Man-child is yethe nation brought forth by her deliverance those who first mourned for her & then rejoyced wthwith her all yethe sons of yethe Church first in affliction & then in prosperity. The woman & her child are one & yethe same people represented by a Woman as they are yethe Church of God, & by a Man-child as they are a Nation or kingdom new born by victory over their enemies, & differ only in their Rulers & authority, yethe one having spiritual rulers in things spiritual, yethe other civil Rulers in things civil. And in like manner in yethe Apocalyps by yethe Man-child of wchwhich yethe woman in travail was delivered is to be understood not a single person but a Kingdom brought forth by yethe Church at her delivery from persecution & consisting of yethe same persons wthwith yethe woman, but under different Governours & a different government. A woman & her child are things of yethe same kind & therefore as yethe one here represents a multitude so should yethe other: this a body politiqꝫque & chiefly yethe rulers thereof most properly signified by a Male, as ytthat a body ecclesiastick usually signified by a female. Death To 50 There are yet other aggrevations of affliction as to call it Bitterness. The Egyptians made yethe lives of yethe Children of Israel bitter wthwith hard bondage Ezod.Exod. 1.14. We are in bitter captivity Esther 14.8. They shal be devoured wthwith – burning coales & with bitter destruction – yethe sword without & terror within Deut. 32.24. The affliction of Israel [i.e. under their enemies] was very bitter 2 King. 14.26. The ways of Zion do mourn – all her gates are desolate, her Priests sigh, her virgins are afflicted & she is in bitterness. Her adversaries are yethe chief &c Lament. 1.4. Shall yethe sword devour for ever? Knowest thou not ytthat it will be bitterness in yethe latter end? 2 Sam. 2.26. Strong drink shal be bitter to them ytthat drink it: yethe city of confusion is broken down. Isa. 24.9. And to aggrevate this bitterness yethe expressions of Gall & Wormwood are sometimes used. So Ieremy lamenting Ierusalems captivity, saith; He hath compassed me wthwith Gall and travail – He hath filed me wthwith bitterness, he hath made me drunken wthwith wormwood – And I said my strength & my hope is perished from yethe Lord, remembering mine affliction, yethe wormwood & yethe Gall Lament. 3.5, 15., 19. Her end is bitter as wormwood. Prov. 5.4. They have walked after Baalim – therefore, thus saith yethe Lord – I have filled Is will feed this people with wormwood, and give them water of Gall to drink. Ier. 9.15. See also Ier. 23.15 & 8.14. & Deut. 29.18 & 32.33. And so in yethe Apocalyps yethe great star burning as it were a Lamp (ytthat is consuming by war) is called wormwood, & yethe waters on wchwhich it falls (ytthat is yethe people) are said to become wormwood to express their bitter affliction by those wars, & many men are said to dye of yethe bitterness of those waters, to express yethe dissolution of one or more bodies politick of men by those waters Apoc. 8.11. Death is used for the of bodies politiqꝫque is their dissolutions. of bodies politiqꝫque signified by living creatures So where the army of Locusts torment men without killing them, the meaning is that they not that they kill none of their people but only that they make war upon them wthwithout dissolving their kingdom Apoc. 9. And so where all living creatures in yethe Sea died Apoc 16.3 & all that all were killed that would not worship yethe Image of yethe Beast chap. 13.15 that killed & the Beast was mortally wounded by a sword & revived, the death is plainly by a dissolution of their bodies politiqꝫque or ecclesiastiqꝫque. And in the same sense the two witnesses, the third part of men, the third part of the creatures in the Sea, the martyr Antipas51 Antipas, the fourth Beast in Daniel were slain & the Dragon in IsaiasIsa. 21. are slain. And the mortal woun