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Part 2. it, others upon the people to punish them, because

they worship the Beast : the plague of blood and Naughter is for the people.

This plague of the Croisades is divided into two plagues, because of its long duration, for it lasted 200 years, from the end of the eleventh Age, untill the end of the thirteenth. The third viol which makes the third plague, fell only upon rivers, s.c. upon lesier waters; because after a hundred years the fury abated there was no more marching of the whole Welt unto the East, only that of some particular nations, as of the Freneh

as of the Freneh among others under the conduct of St. Lewis; and consequently the effusion of blood was much less, there were only rivers of blood, whereas the former Croisades had made a sea. I shall add this explication which I have given, does exactly agree with the Genius and Emblems of the Prophets. The Prophet Ezec. 32.6. says to Egypt, I will water with thy blood the land wherein thou swimmest, even to the mountains. There must be no less then a sea of blood, to overflow a Countrey with blood, even to the tops of the mountains. The mountains shall be melted with their blood, faith Isaiah 34.3. there must be rivers of blood to do this.

V.5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and shall be, because thou hast judged thus:

v.6. For they have shed the blood of Saints and Prophets and thou hast given them blood to drink, for they are worthy.

There will not want some, who from these words will object and say, that untill this time there had been no persecution on the account of Religion, and that the Popedom had in no wise shed the blood of Saints and Prophets. To this I answer. First,

and walt,

which she

'Tis not truc, that during the time of the Croisa. Part 2. des, no blood had been shed on the account of Re- Why God ligion ; for it was exactly in the middle of the Croj. Antichrisades, that that horrible barbarity was used against hien llomes the Waldenses and Albingenfes. Innocent III. blisht the fifth Croisade at the end of the twelfth Cen- had not your tury, and at the same time gave sentence of death shed. against the poor Albigenses. But that which is especially to be observed in this matter, is this, that: those who make this objection, must make a stronger against those words of Jesus Chrift, That the Luc. 11.50; blood of all the Prophets, which was shed from the sto foundation of the world, may be required of this generation. From the blood of Abel, &c. verily I say, it shall be required of this generation. What reason to require of the Jews,

who lived in the times of Christ, the blood of Abel and other holy men, who were flain before the Flood ? what reason to require of them the righteous blood, shed before Abraham? Nay,what reason to require of them the blood of the Prophets flain by their fathers, since they disapproved the deeds of their fathers? Why, this is the reason, God when he executes judgement, ought to hear the cries of all the righteous blood that is shed; for these cryes make up but one voyce; and the race of murtherers makes up but one people, on which God will charge that blood. It matters not, that it was shed by the Parents or the Children, before the one were born, or after the death of the others, this makes no difference; God looking upon this murthering raceall in one body, will charge the whole


the whole in the lump.

Which evidently appears from that which God here speaks of this generation of Antichrift; they have shed the blood of Prophets, he faith not of Apostles, he goes back as far as the


Ff 3.

Part2. Prophets, and inflicts the punishment of the blood

of the Prophets, flain so'many ages before upon the Antichristian Empire. Rome hath always been a murtbering City ; the holy Apofles, Martyrs, DeFors, Confessors of the first ages of Christianity, were Nain by its orders and in its Dominions. Modern Rome, within the circuit of its Jurisdiction, hath shed an infinite quantity of holy and faithfull blood. The old and new Rome, in the account of God, and in the executing of his judgements, make тир

buc one body, because God beholds the whole inone instant or point. He looks upon her as one murthering tyrant , as one race of manslayers. It matters not, thạt as to some particular persons, and fome particular ages, she is not guilty of the blood of the Prophets; she is guilty as to her whole, in her beginning and her end: now the beginning and the end do involve the middle.

But it will be objected, Had not Rome Pagang been sufficiently punisht for the blood of Apostles and Maryrs, which she had shed? So many fackings and desolations as she had felt, did not they suffice Muit Antichristian Rome pay once more for that blood? I will object on the same grounds Had not ferusalem, the mutherer of the Prophets, suffer'd enough for her murthers, by that dismal desolation made by the Chaldeans, by the captivity of all her Inhabitants, by the fire which consumed her Palaces? Must God chastise her by the Romans for those crimes, which had been punisht by the Babylonians? Thus was it necessary that God should punish Rome Antichriflian, for the crimes committed by Rome Pagan, or for the sins which were not committed till the following ages of this Antichriftian Rome? 'Tis to this objection, that the pther Angelanswers, who speaks at

V.7. And I beard another out of the Altar Jay, Part 2, even so Lord God Almighty , true and righteous are thy judgements. That is, though it seem unjust to give blood to drink unto new Rome; on the account of the blood that was fhed by old Rome, or of that which shall be afterward fhedby the new; notwithstanding thy judgements are righteousand true.

Behold, the three plagues which bring us down unto the thirteenth Age. The last Croisade; was the second expedition of St. Lewis, who carried out and loft 60000 men at I hunis, in the year 1269.

The fourth plague ;-the encrease of the heat of the

Sun, denoting the encrease of the. Papal Autha-
rity, which had almost utterly ruin’d the World
and the Church. The fifth plague is the defo-
lation of ROME, when the Pope retreated
to Avignon , and the diminution of the pas
pal Authority by the grand Schisme of the

V. 8.
V. 8.A
Nd the fourth Angel pour dont his violup-

and power was given to him
to scorchmen with fire.

v.9. And men were scorched with great heat, and blafphemed the name of God, who hath power over those plagues ; and they repented not to give him glory.

This is the fourth plagne , in which we see the Sun, Tis known and confess'd by all, who


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12, 13

Parcz. know any thing of prophecies, dreams and visions; what is that the Heavens, the Sun, the constellations, and the Anti-" the Stars, are emblems of dignities and grandeurs chriftian on earth; and the image does bear a lively resemEmpire. blance ; for the Heavens are the superior region of

the World, from whence good and bad Influences do come; and fupream Authority is the heaven of the lower World, from whence both good and evil proceed; great dignities are like constellations in Societies : The Sun always signifies the Soveraign, and the Stars inferior Magiftrates. Before, in the sixth Chapter, the fallof the Empire of

Rome Pagan and of the imperial dignity, is repres £hap. 6, iented to us by the same images. And the Sun be.

came back as fackcloth of hair, and the Moon be. came as blood, and the Stars of heaven fell unto the tarth. This is a thing which admits not any

dispute. nė Sun of That the Antichristian Kingdom is treated of Christian here, is generally agreed to : therefore it cannot Kingdom be doubted, that the Sun is the Soveraign of this is the Popes

Kingdom. The heat and beams are the instruments by which the Sun operates. ?Tis by his beams that he quickens, warms, and begets, and causeth fertility, when his heat is moderate, as he causes sterility when it is excessive. 'Tis by heat that he preserves and strengthens health, when his beams are gentle; and 'tis by it that he produceth death, when his beams are mingled with poyfonous vapors.

Authority and power in Soveraigns exactly cor_respond to heat and light in the Sun: 'tis this Autho. rity which warms and burns, which faves and destroys, which does good and hurt. When it is moderate like a Sun, it enlightens and preserves the State: when 'tis exceflive, 'tis like a fire which


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