Chap. I. Vers. 4.

BOTH here and vers. 11. the direction to the seven Churches is rendred, [To the Catholick Church distinguished into se­ven Successions,] and so no literal sense, but onely a prophetical sense regarded in the Epistles.

Ans. It was no part of the Expositor's scope to meddle with the literal sense, but to give a continued, coherent, prophetical sense onely, of this whole book of Prophecies, the Apocalypse.

Ver. 6. Kings and Priests are doubtlesly to be ta­ken here, as in ch. 5. v. 10. And hast made us to our God Kings and Priests, and we shall reign on the Earth. So that the sense here given is a straining of the Text from a proper literal, to a forced metaphorical sense.

Ans. The sense is very easie, unforced and exceed­ing usefull, and a fit caution against such hot and heady Saints, who would be presently up, and reign­ing on the Earth before they have attained to the Kingdom of Heaven within them, and have become Masters of their own Earthly minds. Reigning [Page 2] upon Earth seems here in the Text, on purpose omit­ted, to give way to such an usefull and edifying In­terpretation as is here given by the Expositor.

Ver. 13. Our Saviour's being cloathed with a garment down to his foot, and girt about the paps with a golden girdle, seems to respect not onely his Priestly, but also his Kingly Office, the garment sig­nifying the first, and the girdle that righteousness which was the girdle of his loins, and that faithful­ness which was the girdle of his reins, Esa. ch. 11. v. 5. where he is described as a glorious, spiritual Prince. And as in the Epistle to the Philadelphian Church, his calling himself holy and true, respects both his Offices of Priest and King; so his garment seems to refer to the one, and his girdle to the Truth where­with he was girded, whereby he is our Prince.

Ans. That his Priestly office is here aimed at, is without question, and the Expositor is for such Ex­positions as are most unquestionable. If what is added had been as certain, he would have taken it in. But it seems not onely uncertain, but unlikely. For Kings wear not their girdles about their paps, but about their loins; but the Priests did. And Aaron's girdle was interwoven with gold. See Cornelius à lapide on the place. And lastly, as for [Holy and True] Truth as well as Holiness, respects his Priestly office according as the Seventy render Vrim and Thummim, [...].

Ver. 15. To say that the voice of Christ being as the sound of many waters does plainly discover, that Christ is here represented as in Union with his Church, is scarce sense. For the Union of him with his Church being spiritual, can badly be represented by the sound of a voice. Nor does what is said here of his voice, [Page 3] signifie more than what is described, Psal. 29. viz. That the voice of the Lord is upon many waters, and is powerfull and full of Majesty, &c. And though waters in the Prophetick style are used to signifie a multitude, yet it follows not that they must always do so, but may also be used in a Literal sense, as they are, ch. 20. v. 13. The Sea gave up the dead, &c.

Ans. Whenas it is said expresly, that his voice is as the sound of many waters, and waters in the pro­phetick style signifie multitudes of people; what can be more easie and obvious than to interpret it, that his voice was as the voice of a multitude; and how fitly does that then signifie, that Christ is here represented in union with his Church, through whose mouths, by the breathing of his Holy Spirit in them, he speaks to the world, &c. And it is not the Exposi­tor's conceit alone. St. Gregory, Tychonius, Haymo, Sera­phimus and Peresius interpret it of the sound of the Go­spel, which was preached by zealously inspired Emissa­ries, and the truth thereof testified by innumerable witnesses in union with Christ by his Spirit. And indeed what can better signifie the spiritual union of the Church of Christ with his living members, than that all their voices should be, as it were, one voice, breathed out from the mouth of the Son of God? For that shews that they also have one heart, and one spirit, which is the Spirit of the Son of God, with which they are all united.

Ver. 17. Iohn's falling at the feet of Christ as dead, proceeded not from his fear, that the Vision might portend great evil to the People of God, but from such an astonishment as made Daniel, chap. 10. on the like Vision of Christ, there fall on his face in a dead sleep, having no strength remaining in him, [Page 4] and his comeliness turn into corruption, and made a great quaking fall upon them that were with him, though they saw not the Vision. And as also made Ioshua fall on his face on his appearance to him, as a Captain of the Host of the Lord.

Ans. That it was not onely from the glory, but the terrour of the Vision, his legs standing in fire, and a sword coming out of his mouth, that caused Iohn to fall down as dead, appears farther from his comforting of him, in telling him, that himself was dead, but is now alive, and has the Keys of Hell and Death, &c. to fortifie him against the dread of Per­secutions, that even then were exercising the Church; and Iohn might well suspect that this Vision did por­tend greater.

Ver. 19. [The things which thou hast seen] respects the precedent Vision of the seven Churches: The following words [The things that are and shall be hereafter] should be [Both the things which are and shall be hereafter] and so make the Vision con­tain both a Literal and Prophetical sense; where­as the taking of the words in the sense supposed, viz. to signifie the past Ephesine State of the Church, and the present Smyrnean State of it, and the future State of the other Churches, destroys the literal sense, and also spoils the coherence, not onely with the precedent Vision, but also with the following verse.

Ans. This Remark upon the Expositor is very impertinent, he professedly having nothing to doe with the literal sense. But that account which he gives in reference to the Prophetical, is so easie, un­strained and natural [hast seen] so plainly denoting the time past, that D. Pareus on the place writes [Page 5] thus: Ità rest Apocalypseos Christus ipse in tres ordi­nes distinguit. Quasdam jam viderat Iohannes inde ab exordio Evangelii sub Nerone & sequentibus Impera­toribus ad Domitianum usque gestas; quasdem in prae­senti videbat, majorem partem de futuris porrò visurus erat. How naturally then, the whole time of the Church being cast into seven Intervals, Ephesine past, Smyrnean current, Pergamenian and the rest to come, are those words [Write the things which thou hast seen, and the things that are, and the things that shall be hereafter] interpreted as the Expositor has inter­preted them? And how fitly do they cohere with what follows? [...] —and [...]— which being the Accusative case, shews plainly that the seven Candlesticks take in all the seven Intervals of the Church, past, present and to come.

Chap. 2. Vers. 11.

THE promise here to the overcomer being one­ly that he shall not be hurt of the second Death, gives no assurance thereby of being partaker of the first Resurrection. The crown of life which is pro­mised to them that are faithfull to death must cer­tainly be meant of the reward in the other life. And what reward would it be to the sufferers unto death to have their successours obtain the imperial Crown? Besides, take it to signifie the reward in the other life, and it will so agree with what follows the Epi­phonema, the one promise explaining the other, whereas the senses here given of both are so diffe­rent as to make them badly sute for promises of the same Epistle.

Ans. The promise here to the overcomer, according to the Elliptical intimations in the Apocalypse is the promise of partaking of the first Resurrection, and so has the ancient Church expounded it. And to ask what reward it would be to the sufferers un­to death to have their successours to obtain the im­perial Crown, is to tell us without asking, that selfishness, or want of that unselfinteressed love, which makes us prefer the publick good of the King­dom of Christ before our own, causes the Remar­ker to make such a weak objection as this. And if the Crown of Life, and not being hurt by the se­cond Death explained each other, and were but the same thing, it would be a needless tautology: when­as taken in these different senses it is a double pro­mise [Page 9] to encourage the Smyrnean Church to suffer Martyrdom, the one that their sufferings shall turn the Roman Empire Christian, the other that they for their Martyrdom shall partake of the first Re­surrection, a privilege peculiar to Martyrs, &c. To which may be added that it is observable where there is any promise or threatning before the Epi­phonema it indicates things Political touching this state on Earth, but if placed after the Epiphonema, the invisible state and concerns of the other world. And why may not one Epistle use both these argu­ments, they having both force to persuade to the same thing.

Vers. 13. The Pergamenian state commencing at the Emperours professing Christianity, the testimo­ny and suffering of Antipas is not to be applied to the Pope onely, but does primarily respect that haughty imperious spirit which was generally ob­served in Patriarchs and Bishops after they grew so great through the protection and favour and bounty of Princes, which begat such fierce conten­tions amongst themselves and furious ragings against their adversaries or opposers.

Ans. The sufferings and testimony of Antipas does chiefly respect those that were martyred by the Church of Rome under the Pope in this Interval, which is bounded by the ending of the War against the Waldenses and Albigenses which were slain with the sword. These things are certain and conspi­cuous, as is made out in the Exposition of the seven Churches. As for smaller matters if any have the like evidence let them add them that will.

Vers. 16. [I will come unto thee quickly] is ta­ken in a distinct sense from the following words. [Page 10] And I will fight against them, &c. Whenas plainly the coming quickly is to fight, &c. And this threatning to fight with the sword of his mouth is against the true Church, which by transgression had deserved such sharp rebuke, and therefore cannot be intended against the enemies of it.

Ans. What strange confidence is this upon no ground at all? I will come unto thee, I will fight against them. Is not [thee] and [them] sufficient notes of diversification, that they are spoke touching distinct, nay opposite, parties, the one his Church, the other their adversaries, whence he says he will fight against them? To all which you may add, That this is the Political Prediction preceding the E­piphenema.

Vers. 18. Thyatira does, as in all other Epistles, signifie the state of the true Church that's written to, and not of the Antichristian Church at that time; and therefore it cannot refer to the making the Virgin Mary the daughter of God, but alluding to that signification of the word may signifie that state of the Church wherein the autority of Christ began to gain the ascendent of worldly powers, and which therefore may be reckoned the infancy of his Kingdom; and in that respect the Church as to that time may be called a daughter, though other­wise styled a woman. Which time we suppose to commence from the expulsion of the Goths out of Italy (whose Reign there was the seventh Head that was to continue but a little time) immediately after which the Popes grew so great as to cause the Ex­arches first to remove to Ravenna and after to be ex­pell'd Italy, and so prospered with their usurped au­tority as by degrees to make all the foreign Nations [Page 11] that had overrun the Empire and setled in it to be subject to them. He therefore gaining such rule by his false pretensions to be Christ's Vicar, does evi­dence the reality of that autority, by usurpation whereof he grew so potent, as also did the Roman Hierarchy, who oft proved able to sway the States of Kingdoms, to depose their Kings, &c. Since therefore the usurpers of Christ's autority, grew so potent and prevalent thereby, such as were redeemed from the world to become members of his Kingdom, and so were really accompanied with the power of his spirit proportionably to the state they had attai­ned to, must surely be likewise of great prevalency in their several stations though but of private condi­tion. Hence so great power is ascribed to the two Witnesses, ch. 11. And hence the great persecution and war at length was raised against the Saints by the Antichristian powers to suppress the emerging power of Christ's Kingdom in them, which fulfilled the other sense of Thyatira, by the multitude of Martyrs sacrificed, &c.

Ans. In the Epistle to the Church in Pergamus Christ says, I know thy works and where thou dwellest even where Satan's seat is. Which undoubtedly is the See of Rome, and therefore the Church in Pergamus is the Apostolick Church within the jurisdiction of the Roman there termed in the Prophetick style Per­gamenian, and so undoubtedly Thyatirian in this In­terval. And therefore barely to contradict this with­out any reason added, is mere wantonness and hu­mour. But now the Pergamenian Interval ending in the year 1242, when the Pope's Legate Amelin made an end of the Albigensian war with Trancavel, Bastard-son of the Earl of Beziers, what an extravagance is [Page 12] it to say that the Thyatirian Interval began near se­ven hundred years before the Pergamenian ended? The faithfull Martyr Antipas by his account should be slain in the Thyatirian Interval, whenas the Pro­phecy places him in the Pergamenian. And that the slaying of Antipas respects and typifies those vast slaughters of the Waldenses and Albigenses with me there is not (nor can there be with any one else that well considers it) the least doubt imaginable; and therefore I make no question but the Pergame­nian Interval reaches so far as to include them, whence the Thyatirian denomination must of necessity begin after their time, nor can the distinct denominations which constitute the Intervals interfere one with another. Again, a Daughter in the Prophetick style is a delicate Damosel in her flourishing age, not an Infant; and Christ's true Church upon the expulsion of the Goths was so far from getting the ascendent o­ver the worldly powers that she grew more and more enslaved under the power of Antichrist, under the bondage of that Roman Pharaoh, than which there is not a more worldly power under the Sun, and was held under this power till the Sardian Interval, viz. till the rising of the Witnesses, that is to say, till the late happy reformation begun by Luther, &c. This therefore is a very rude rush against manifest truth, as if the Remarker did not mark what he did or said. Else he would not say that the Popes caused the Ex­arches to remove their seat to Ravenna, whenas no Hi­story that I meet with makes any mention of any other seat of them but that. But such slips as these I could willingly wink at, if the main of the remark had a­ny solidity in it. But how lax and lank it all is, the intelligent will easily discern by these few hints I have given.

[Page 13] Vers. 23. I will kill her children with death, seems here to signifie a spiritual death and curse ensuing the same, and so will better cohere with the follow­ing words, All the Churches shall know that I am he that searcheth the reins and heart, &c. and is of the like signification with what is threatned Zach. 14. against such as fought against Ierusalem and would not keep the feast of Tabernacles.

Ans. Those two Expositions given by the Expo­sitor are plain, and events answerable. But no e­vents have answered or are likely to answer to the o­ther as to the strange miraculous diseases. And for her children to be killed by a spiritual death it would be no loss to her, they would be the more alive to her and snug in her bosome, and be the closer Thy­atirians. And for the coherence of what follows it is sufficiently perspicuous in the other plain and unstrained way.

Vers. 26. Giving power over the Nations respects not the Governours and people that were reformed. For they gained no power thereby, but freedom onely from the thraldom they were formerly under. But if this respects any thing of the Reformation, (which I conceive it does not, and that the Thyati­rian Interval reaches not so far) it must signifie the chief leaders in the Reformation, who through the cause of God they were engaged in attained to bear so great sway and make so great changes, &c.

Ans. Those that were under the rule and power of the Nations (even whole Provinces and King­doms of them) that is to say, under the power of the Paganochristians, shall vanquish and overcome the Paganochristians so as to turn them to their own Religion, or those that remain of them unconverted [Page 14] to have them under their girdle, &c. This therefore is a mere cavil. The easie sense is, whereas suppose the Antichristian powers bore sway over the King­doms or Nations of England, Scotland, Ireland, Denmark, Swedeland, &c. under the Thyatirian In­terval: in the Sardian Interval the Apostolick Chri­stians, such as Christ speaks to in the Church of Thy­atira shall bear the rule over these Nations. And the ruling them with a rod of iron, and breaking them a-pieces like a Potter's Vessel, is shattering a-pieces the Antichristian Compages they were held together in before, and subjecting them to the Gospel of Christ: this shall be effected upon several Nations, that were before Paganochristian, in the Sardian Interval. What can be more easie and clear?

Vers. 28. There's but one Morning star and that is bright, so that the Morning-star and the bright Morning-star must signifie the same. And they are so far from signifying several states of the Church, that the one is spoken onely of Christ himself, viz. he calls himself the bright Morning-star. But what the Morning-star is which is promised to the over­comers in the Thyatirian Church, is hardly to be understood farther than we are partakers thereof, but seems to be of like signification with 2 Pet. 1.19. both seeming to respect an addition of light of life to the light of truth before received.

Ans. There's but one Morning star indeed, which is Christ, who is here signified, but in a political consideration as Prince of his Empire on Earth, which may have degrees of largeness and lustre. And that Christ is here understood in a Political sense the foregoing verse intimates, that speaks of the enlarge­ment of his Kingdom. Of which also the subse­quence [Page 15] of the Epiphonema farther assures us accor­ding to the rule noted in the Exposition of the seven Churches. And where Christ is called the bright Morning star, Apoc. 22.16. it is not spoke there simply of his Person, abstracting from his Kingdom on Earth, because he says immediately before it, I am the off-spring of David, which is a challenging his right to all the Kingdoms of the Earth upon that score of his descent from David the King to whom God had made the promise, Ps. 2. And this follow­ing the description of his glorious Reign in the new Ierusalem, and relating to those times, he saith not, as in the Sardian Interval, I am the Morning-star; but, the bright Morning-star, by reason of his excee­ding great lustre and glory in his Millennial Reign. Why should any one wink against so clear a light and inviolable coherence and congruity of things? But why he is called [...] instead of [...], in the Sardian Interval, the Expositor has noted in his Exposition of the seven Churches.

Chap. 3. Vers. 4.

WAlking with me in white, is in this Verse made signifie that conversing with Christ by his Spirit, whereby they shall be inabled to walk with him in all innocency and integrity. But in the fol­lowing Verse, the being cloathed in white rayment, which is the same with walking in white is taken in a different sense, viz. to be prosperous in the propaga­ting the affairs of Christ's Kingdom. Also in the said following verse, those words, I will not blot his name out of the book of life, which interpret the fore­going words, ( viz. that the walking in white, and the being cloathed with white rayment, is the walking in the light of life, whereby we become heirs of the crown of life, and so written in the book of life) are yet taken to signifie a continued succession of such men to the end of the world, whereas the continu­ance of such a succession is no reward to the Sardian Church, though it may be joy to them as they are concerned for the propagation of Religion.

Ans. If there be any Errour in this Interpretation, it is, in that the Expositor has not expounded [to walk with me in white] in the same sense he ex­pounded [to be cloathed in white rayment] which has a Political sense, and signifies the good success of affairs with them. For the Remarker was to remem­ber that the Expositor was giving the prophetical sense of these Epistles, not the literal, moral, or spiritual. And that therefore according to that solid Rule set down, That the Declarations touching the success of [Page 17] the Church that is writ to, before the Epiphonema, signifies politically, so this being cloathed in white is to be expounded accordingly. But being whiteness, signifies as well Innocency as Prosperity, and Innocen­cy is a fitting these few names in Sardis for their pro­sperous success, that I made use of these different sig­nifications so well subordinated one to another, de­serves not to be cavilled at, but rather to be approved. And correspondently to this Prophetical sense which must be Political [I will not blot his name out of the book of life] is to be understood, that these few names are the durable seed of such a Church as shall last to the end of the World. But to say, this is no reward to them that they have such a durable suc­cession, is a reproach to the Remarker, as if he were a stranger to the true Christian State, and knew not the gratifications of a soul regenerate into the living Image of Christ, who with his Church is one my­stical body in succession through all ages; and there­fore what any part of them suffer for the present, if it make for the greater good of the Church for the future, they take themselves to be amply rewarded by so happy an event. And such a success as causes joy to them, as the Remarker acknowledges, must be a proportionable good to them, and if consequent upon their labours and sufferings, a reward thereof. So that such Allegations as these are mere affected Cavils.

Vers. 8. The opened door that cannot be shut, and the little strength signifie not any outward force or army, but that spiritual strength that is attained to by faith, working by love, which makes us become freed by the truth from the thraldom of the worldly Powers, and gain that enterance into the Kingdom [Page 18] of our Lord as never to fall. Both this and the four following verses do shew the Philadelphian Church to be in a Militant State in progress to the victori­ous state of rest and glory in the Millennium. And what is said in these verses, is spoken of the entire State of the Philadelphian Church, and therefore cannot be referred to the seventh vial as the com­mencement thereof. But to instance in their signi­fying a Militant State, &c. The promise, v. 9. to make them of the Synagogue of Satan, who say they are Iews, to come and worship, &c. does plainly shew the Church to be in conflict with such Enemies as pretend to be true Christians, and yet refuse subjection to the true Church, which cannot agree with the Millennial State, when Satan shall be bound and all Enemies put under the feet of Christ, &c. The promise, v. 10. to keep from the hour of Temptation that shall come upon all the world, &c. does evidence and a State far different from that of the Millennium, and does seem to signi­fie that time of great trouble precedent thereto, Dan. 12. The promise also, v. 11. to come quickly and warning to hold fast, &c. does also plainly shew that the time of the Millennium, when God will reward all his servants, ch. 11.18. is not then come, though it be near approaching. And the several promises, v. 12. made to him that overcometh, do also evi­dence the Church to be then, as we have said, in a Militant State. The first of those promises, viz. to make the overcomer a Pillar in the Temple of God, seems to signifie, that he shall be of great Rule and Autority. For the Worshippers in the Temple do chiefly respect the Mosaical or ruling judicial office, as we shew, ch. 11.1. The next promise, viz. He shall go no more out, &c. does plainly signifie a Militant [Page 19] State, which he that overcometh is promised a cessa­tion and rest from. The three following promises are all much to the same purpose, signifying the great manifestation of the glory of God in such as over­come, whereby it shall be visible to all to whom they belong, &c.

Ans. Here again the Remarker forgetting that we are upon the Prophetical sense of these Epistles, writhes his fancy into a Moral or Spiritual inter­pretation, though I will not take notice from what kind of spirit this may be. Most undoubtedly the prophetical sense of this eighth verse is Political, and denotes the uncontrollable success of the Church of Philadelphia. But to wrest it to a Moral or Spiri­tual sense, as it is a Prophecy, is to doe violence to the scope of the Holy Ghost therein. This little force or army, as it is indeed little compared with the other great appearance at the battel of the great Day of God Almighty, are no other than those that fol­low the noble Heros on the white Horse, Apoc. ch. 19. and the Boanerges's thundring over the great City, divided into three parts. So that the com­mencement of this Philadelphian Interval is in the se­venth Vial, but reaches to the fourth Thunder. Which consideration silences all the pretended Rea­sonings of the Remarker, against the Philadelphian Intervals comprehending the Millennial Reign of Christ. For the entire State of the Philadelphian Church is comprised in that Interval according to our Hypothesis, and according to Truth, as shall appear. I say therefore briefly, that I acknowledge the Phi­ladelphian Church in part of her Interval to be Mi­litant, that is to the expiration of the seventh Vial or first Thunder. But under the second Thunder ac­cording [Page 20] to promise she obtains the Title of the City of God, which is the new Ierusalem, which cometh down out of Heaven from God, just as it is described, Apoc. 21.11. What can be more plain and express? Philadelphia therefore must be this new Ierusalem, as sure as Christ will keep faith in his promises. So that the Philadelphian Interval reaches so far as the second Thunder inclusively. But that it reacheth through the Millennium also, may appear to the unprejudiced from what follows. [And I will write upon him my new Name] where Grotius expresly upon this very passage says. Hoc novum nomen Christi est [...]. This new name of Christ is, King of Kings and Lord of Lords. Which there­fore must undoubtedly respect his Millennial Empire, which yet is given to this Philadelphian Church in whom he shall thus reign. And Grotius again, Apoc. 19.16. Hoc est nomen illud novum, says he, quod innui, cap. 3.12. Verè novum si non jus spectes, sed juris eventum. For though he had always a right, yet then at last he was in full possession when his Millen­nial Empire was erected, which was a new thing, and not before, and he but newly actual King of Kings and Lord of Lords.

But besides this (keeping still to the prophetical sense, which is undoubtedly Political,) That first promise, Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out, implies plainly the perpetuity of the Philadelphian Church to the Worlds end, though otherwise modi­fy'd and differently denominated in the Laodicean In­terval. Here, Him that overcomes, respects the whole body of the Philadelphian Church, and there­fore the Philadelphian Church shall reach to the [Page 21] Worlds end, though it afterward vary in modifica­tion and denomination, namely, after the expiration of the Millennium. He must wilfully wink, and perversely shut his eyes that sees not this truth clear­ly already. And the Remarker seems to doe so in so violently wresting the signification of a Pillar in the Temple of God, which so naturally signifies sta­bility and permanency, to the signifying great Rule and Autority, upon a dark private notion of his own, ch. 11.1. (which we will examine when we come to it) as if he were wiser than Christ, and knew his meaning better than himself. For he plainly expounds this Pillar, of stability and perma­nency in saying, And he shall go no more out. So stable and permanent shall this Philadelphian State be, as a Pillar in a Temple, whose removal would hazard the whole Edifice. And this terrestrial Scene shall fail so soon as this Philadelphian Church shall cease to be. This passage he thus mis-interprets, and those other that are so close and home to the bu­siness he shuffles off with this general account, That they manifest the glory of God in them that overcome. But they manifest such a glory as belongs to the new Ierusalem and the Millennial Empire of Christ, if we can assure our selves of the sense of any passage from the easie, plain and natural signification of words and expressions.

And now as I was going to say, let us add to all this, That as the Ephesine Interval represents the truly Catholick and Apostolick Church as something de­clining in her zeal and fervour, and threatned there­fore with Persecution: And as the Smyrnean Interval represents her in her Persecution under the Pagan Ju­risdiction, but quitting her self couragiously and [Page 22] victoriously upon promised success, that their suffe­rings would win the Imperial Crown at last, and the Roman Empire turn Christian; As the Pergamenian Interval represents the same Church exalted out of her Pagan Persecutions, but, upon the degeneracy of the Church into Superstition, Idolatry and Cruelty, suffering again under a Paganochristian Jurisdiction. And as the next Interval, viz. Thyatirian, represents the said Catholick and Apostolick Church suffering under the same Paganochristian Jurisdiction, but quitting themselves nobly, supported by the promise, that these sufferers under Pergamus and Thyatira shall have the rule and possession of whole Nations at the next turn of things, and Respit from their Persecuti­ons and Martyrdoms, viz. in the Sardian Interval: In which there is no complaint of eating things sa­crificed unto Idols, as in the Pergamenian and Thyati­rian Intervals, nor any Intimations of Martyrdom for not complying therewith, but onely a complaint of that Imperfection of state and signal remisness from what they were at first when newly come out of their sufferings. Which Sardian Interval there­fore does plainly represent the state of the Catholick Church emerged out of the gross corruptions and barbarous persecutions of the Roman Church, though themselves yet are not so good as they should be; although there be in it some few Names, some few excellent Persons that are as it were the seed of a bet­ter state of the true Church to come, &c. Now there­fore, say I, as these five Intervals represent the state of the truly Catholick and Apostolick Church, so plain­ly, amply and lively, so does the Philadelphian Inter­val the succeeding state thereof, where is not onely no Idolatry to be tempted to, nor any Martyrdom [Page 23] for refusing to comply therewith, but also no spot nor wrinkle, nor any such thing but it is entirely holy and without blemish. This is the description of the sixth Interval or Succession of States in the Church Catholick and Apostolick. And therefore I demand here of any man that has any spark of judg­ment and sagacity left in him, what time this can be but such that includes in it the Ierusalem State and blessed Millennial Empire of Christ, which cannot be more pure▪ perfect and glorious than this State of the Philadelphian Church. Which is a Prophetical description of some state of the Church as is acknow­ledged on both hands, and which is to succeed the Sardian, and also that there will be a blessed Millen­nium on Earth. Wherefore this consideration alone might assure us of this truth. But when there is farther added; That on him that overcomes, (that is on the Philadelphian Church) I will write the name of the City of my God, which is new Ierusalem, which cometh down out of Heaven from my God, &c. Can it be any thing but affected stupour or some strange invincible prejudice, (a Prophetical sense being al­low'd) that any one should doubt but that the times of the New Ierusalem and Millennial Empire of Christ are included in the Philadelphian Interval, which was the thing to be demonstrated.

Vers. 20, 21. Christ's coming in to sup with them that open to his knocking, does signifie his receiving them to his Marriage-supper. And his granting to them that overcome to sit down on his Throne, sig­nifies their reigning with him in the Millennium. And these being two promises to the same purpose to be fulfilled in the Millennial State, and being made to the victorious in the Laodicean Church, [Page 24] does manifest the same to be in a militant state pre­cedent to the Millennium. Nor is the degeneracy of the Laodicean Church competent to the Millennial state, of which there's no account that there should be any such change in it, nor is it imaginable how it should, it being established in that glorious state of righteousness as is described, and having all occasion of evil removed by the Devil's being bound and all things being made new. And though he be to be loosed again, yet it is not to deceive or work any change in those that belong to the new Ierusalem, but to seduce the Nations about it, who through his deceit are to be stirred up in enmity against it, though before they brought their glory into it and walkt in the light of it.

Ans. To pervert the genuine sense of this Pro­phecy, here the Remarker interprets that Politically that he should interpret Mystically or Spiritually as he has in other places interpreted that Spiritually which should have been expounded Politically. So sinuous and serpentine a thing is beloved falshood. From v. 15. to v. 20. The declension of the Philadel­phian state after the Millennium in their remisness in pursuing spiritual gifts and graces, and breathing af­ter the living image of Christ in themselves and in their propagating of his Kingdom, is prefigured or predescribed (the Church being depressed then into a new denomination of Laodicean) and they sharply rebuked and terribly threatned if they do not repent of these immoralities or Dispiritualities, if I may so speak. And thus continuedly in the same Moral sense he still farther upbraids them, that though he, by the searching rebukes of his spirit, knocks at the door of their Consciences to awaken [Page 25] them out of their remisness and litherly formalness, yet they are insensible of his call, being satisfied to ce­lebrate the Lord's Supper without idolatry still indeed, (as it was in the Popish Mass) but also without any breathing after the fruits thereof, our living union with Christ and spiritual Communion with him; and yet he tells them for their comfort as well as re­proves them, that if they will open to him through constant obedience to his dictates that they shall ful­ly enjoy his communion and be in a truly living u­nion of Spirit with him, which is the true meaning and scope of the Lord's Supper, and which will re­cover them again into that wholsome state the Phi­ladelphians stuck to universally in the former Inter­val. That this is thus Spiritually or Morally to be understood and not Politically, as the Marriage Sup­per of the Lamb is, Apoc. 19.7, 8, 9. is farther ma­nifest in that it is said, If any one hear my voice and open the door, I will come in to him and will sup with him and he with me, viz. at his home; they will sup together there, which therefore is no invitation of the party abroad to sup. Wherefore what a fond thing is this to apply Christ's coming into our hearts and Souls, and entertaining there spiritual Commu­nion with us, such as is signified by the Communi­on of the Lord's Supper, unto that Political sense of things, the Jews adjoining themselves to the Church of Christ, and acknowledging him their Messias, their Head and Husband in the above cited place? This is e­normously to strain and pervert the sense of Scripture.

As is also that conceit of interpreting [to sit down on his throne] of their reigning with him in the Millennium. For being there is no mention here of such conflicts and persecutions and martyrdoms in [Page 26] this Laodicean state, to which an earthly deliverance and victory, and an earthly crown and dominion was promised in the Smyrnean, Pergamenian and Thyatirian Intervals, nor any mention of the word of Patience, &c. the throne that is here promised must be of another nature, that is, a place or seat in Heaven as universally it is interpreted by Expositors. And being the conflict the Laodiceans are here ex­horted to is the subduing their carnal minds and af­fections, and through mortification to be renewed unto the Heavenly image of Christ by the spirit of life in the new birth, which is the true and onely me­thod of attaining to this Heavenly Throne or Crown of glory, it is very unnatural to understand it of any other Throne than that. But they being roused thus up by the exhortation of Christ to shake off that dulness and torpor of spirit and dead formality and carnality, and to be enlivened again into a quick sense of their duty by virtue of their Rege­neration into his living image, that of St. Paul to the Ephesians, ch. 2. will be fulfilled in them. When we were dead in our sins he hath quickened us toge­ther with Christ, and hath raised us up together and made us sit (there is the promised Throne) together in Heavenly places in Christ Iesus. And that it is an Heavenly seat or Throne, that passage in the pro­mise [...], does naturally insinuate accor­ding to that in the [Te Deum] When thou hadst o­vercome the sharpness of death thou didst open the Kingdom of Heaven to all believers. His ascending into Heaven and sitting at the right hand of God was the consequence of his sufferings. In which Heaven there are many seats or mansions, as he elsewhere tells us, which undoubtedly he has prepared for e­very [Page 27] one that overcomes. As Christ after he over­came, sate down in his father's Throne which he gave him; so all judgment being given to the son, he that overcomes shall sit down in a Throne or seat in Heaven of Christ's giving, as Grotius seems to interpret the words. For it is most natural to con­ceive the Throne of Christ and of other Victors, though not of equal majesty and glory, yet to be of the same nature, that is to say, Heavenly, as the current of Expositors runs. And it was an Hea­venly Throne Christ ascended after he had overcome, not an Earthly Millennial Throne, which according to the Remarker, he had not obtained in the Lao­dicean Interval, whenas he says expresly he was sate down already in the Throne his Father gave him upon his overcoming. And therefore the like Thrones he promiseth other overcomers.

And lastly, it being so plainly demonstrated be­fore, that the Millennium is comprised in the Phila­delphian Interval, it is impossible that this Throne promised to the Laodicean Victor should be under­stood of reigning with Christ in the Millennium. So that I conceive it is plain enough, that as this E­pistolar Prophecy is acknowledged by the Remarker to reach from the beginning of the Church to the commencement of the Millennium, so upon better reason that it reacheth to the end of the world. For when the slate of the Church is divided into so ma­ny successions, and prefigured in a Prophetical man­ner, why should two such notable Intervals as that of the Millennium and the after game of Gog and Ma­gog, &c. be omitted? It were a rude and immo­dest thing in me to suppose the spirit of Prophecy defectuous in this point rather than suspect mine [Page 28] own judgment and slowness that may hinder my discerning the completeness and perfection of this Prophecy.

But the Remarker produces reasons why we should think the Prophecy of the seven Churches reaches no farther than the commencement of the Millennium. The first is, Because Christ invites the Laodiceans to the Marriage supper of the Lamb, and promises the Overcomer a Throne in the Mil­lennium.

The Second, That there is no account given that the Millennial state should ever degenerate into the Laodicean.

Thirdly and lastly, That it is unimaginable that the Millennium, being established in that glori­ous state of Righteousness that is described, and all occasions of evil removed, the Devil being bound, nor to be let loose again upon those that belong to the new Ierusalem, but onely upon the Nations; that the Millennial state should degenerate into the Laodicean.

But I have already answered the first by shewing that Christ's promising to sup with him that opens to him the door is no invitation to the Marriage Supper of the Lamb, nor the promised Throne an Earthly Throne in the Millennium, but a promise of the Heavenly Kingdom which this Throne signifies. According as our Saviour promises his Apostles, Luk. 22. I appoint unto you a Kingdom as my father has appointed unto me (which hugely fits this place, To him that overcometh will I grant to sit with me in my Throne, even as I also overcame and am sate down with my father in his Throne) that ye may eat and drink at my Table in my Kingdom, and sit on Thrones [Page 29] judging the twelve Tribes of Israel. Which place is parallel to that of Matth. 19.28. Verily I say unto you, ye that have followed me, [...], (which Grotius expounds by [...], and Munster by Resurrectio Mortuorum; and Calvin says, Non dubi­um est quin hîc de extremo die loquatur Christus) at the Resurrection when the Son of Man shall sit on the Throne of his glory, ye also shall sit on twelve Thrones judging the twelve Tribes of Israel. So that this is also a Throne of Iudicature, a Laodicean Throne, from which this Interval in one respect has its de­nomination, because at the close thereof Christ with his Saints will judge the people, which makes this promise the more suitable. And that the Saints should have their Thrones of Judicature then to judge the people with Christ no man can much mar­vel at, that considers that of Saint Paul, 1 Cor. 6.3. Know ye not that we shall judge the Angels? that we shall be co-approvers of the sentence of Christ against the Devils and wicked Souls at the last day? which shews how fitly, unforcedly and naturally this Throne here promised is understood of the Heavenly Throne, as I have demonstrated it cannot be understood of an Earthly Throne in the Millennium.

To the second I answer, That there is a very good account out of the Apocalypse to be given why we should think that the Millennial or Philadelphian estate will at last degenerate into the Laodicean. It is true there is no express imputation of any fault up­on the beloved City in the Prophecy of the opened Book, but that after the Millennium there is a change of affairs is thence plain, it telling us of the loosing of the Devil, and the endeavours of Gog and Magog to subdue the Holy City, but the reason in that [Page 30] Prophecy is omitted, and it is the artifice of conceal­ment in the Apocalypse to omit things in one Vision and supply them in another, and the supplement is manifest in this Vision of the seven Churches. For the Laodicean Interval succeeding the Philadelphian which I have demonstrated to include in it the Mil­lennial Reign of Christ, must needs synchronize with that state of the Church which is after the Millennial Empire. Wherefore the reproofs of the Church of Laodicea for their Lukewarmness and Remisness in the affairs of the Kingdom of Christ, and neglecting to retain and propagate that inward state of the spirit of life in the new birth, but resting in a dead, formal, though otherwise unexceptionable, external worship of God, &c. this shews the reason of the Devil's being let loose again, that he might raise stirs against the Church, and so they might reflect upon their condition, and repent them of their Lukewarmness and Remisness. Which Hypothesis is more agreeable to the Iustice of God and his care over his Church, than that he should loose the Devil again and raise storms against his Church no man knows why nor wherefore.

To the last I answer, that it is very easily concei­vable, though the Church does at last become so pure and spotless, so holy and righteous, yet that in process of time it may decline. [...], In this state of mortality nothing can be absolute­ly firm and durable. Did not the blessed Angels who were created in unspeakable purity and glory fall from their station? who yet had no Tempter from with­out, for there were no Devils that needed to be tied up before the Angels fell. Wherefore as to that point they had as much advantage as the Philadelphian [Page 31] Church, but exceeding much more in being Spirit and not Flesh. But the Philadelphian Church will be mortal flesh as other sons of Adam. Where­fore in long process of time they may well dege­nerate something even before the loosing of the Devil out of Prison. And when he is loose again, it is but a precarious surmise to think he can act onely upon the Nations that are not in communion with the Church. For when he is loose he is as he was before he was imprisoned. Nor is there any ground to re­strain the word [Nations] to those onely that are not in visible communion with the Church, but it may very naturally signifie that multitude of Nati­ons and People in the World whether of the Church or not. And it is a rash presumption to suppose that the Nations that walk in the light of the new Ierusalem are not converts to the Christian Faith, forasmuch as they are said to be saved; or the Kings of the Earth that bring their glory into it that they are not whole Kingdoms converted to the Christian belief as that auspicious acclamation foretells, that the Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ, &c.

Wherefore we see that there is not the least sha­dow of reason, but that the Prophecy of the seven Churches is a Prophecy of the state of the Church distinguished into seven Intervals from the beginning of the Church to the end of the World. Which may the better assure us that the two Prophecies, the one of the sealed Book, the other of the opened Book, are so likewise.

Chap. 4. Vers. 3.

THE pure transparent Iaspar stone is an Em­blem of Holiness, and the red Sardin stone of Iustice; and therefore he that sate on the Throne being like unto them, does signifie the Holiness and Righteousness of God in executing of Judgment, and so does better sute with the occasion of the Vision, (it being a Representation of God on his Throne of Judicature as Judge of the World) than to make the firmness of the one to signifie the strength or omnipotency of God; and the red fiery colour of the other his piercing Activity, &c. But indeed it is not of a fiery red, but of a dead red colour.

Ans. God is not represented here on his Throne of Judicature, but simply in his Chair of State, as I may so speak. It is the Throne of the Divine Ma­jesty as Creator and Governor of the World, and more peculiarly of his Church, according to that Doxo­logy, v. 11. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created. Where­fore Grotius judiciously notes that the Iasper does signifie invictam Dei potentiam (which we may briefly call his radical Omnipotency, or rather the necessity of Existence of his indiscernible essence.) And the Sardius (which [...] answers to in Hebrew, so called from its redness) vim Dei activam qualis in igne est. They are his very words on the Text. And Zegerus tells us, that Tychonius, Primasius and Beda, all three make the Sardius to have the colour, of fire. [Page 33] To which you may add Victorinus, Rupertus, Ri­chardus and Lyranus, who all give the signification of fire to the Sardius. And Aretas expresly says in Cornelius à Lapide, Sardius quia sanguinei & ignei coloris est, igneam, i. e. sublimissimam & efficacissimam Dei naturam significat. But what the Remarker ob­jects, that the Sardius is but of a dead red colour, is not true of the best sort, and least true in the ap­pearance of the Vision. Where though the colour was not so brisk as that of a flame (for there are three differences noted here both in Greek and La­tin, [...], and Pruna, Flamma, Splen­dor,) yet it might very well be like that of [...], or pruna. Which sutes best with the Vision in Eze­kiel, which answers to this, and is noted in the Ex­position it self.

Vers. 4. These Elders are onely Spiritual Rulers in the same sense, as they and the four Beasts, ch. 5. are said to be Rulers. For they come together in thanksgiving, from being redeemed from the Earth, and made Kings and Priests, &c. So that the reign­ing here signified is such as is common to all Saints; and therefore it's a gross perverting of Scripture to appropriate it to worldly Princes.

Ans. The Song of Thanksgiving is this, ch. 5. v. 9. For thou wast slain, and hast redeemed us to God by thy bloud out of every kindred and tongue, and people, and nation. What wonderfull weak arguing is this? Because the Kings out of every Nation are redeemed by the bloud of Christ, and publickly confess the same, therefore they are no more Kings of any Nation than the common people that are so redeem­ed. As if true Christianity took away all subordi­nation of Ranks and Degrees in the world. Why [Page 34] then have they not all Crowns, if they be all Kings alike? or why has any so? Who grosly perverts Scripture now? And what does the Remarker mean by worldly Princes? If he means worldly-minded Princes, this contradicts the Scene of things here, which is a Representation of the Millennial Happi­ness and Holiness upon Earth, and therefore these four and twenty crowned Elders or Monarchs are not supposed worldly-minded. If he makes them world­ly Princes, because they are still in the world, that is, on the Earth; that's a contradiction to Christ's Millennial reign on Earth, The Millennium must be in Heaven then, not on Earth. If subordination of Ranks and Degrees, from the Prince to the Pezant, make them worldly Princes, the Polity in Heaven is worldly. For there is a subordinate Hierarchy of Angels there, and Archangels, of Powers, Princi­palities, Dominions and Thrones, Colos. 1.6. and so the Millennial Reign will be no where. O but it is said in the following verse, And hast made us to our God Kings and Priests, and we shall reign upon the Earth. Ans. This questionless alludes to that which God commanded Moses to tell the children of Israel touching him, Exod. 19.6. And ye shall be to me a Kingdom of Priests, which is called a Royal Priest­hood, 1 Pet. 2.9. and the Apocalypse more distinct­ly styles the true Church in those happy days Kings and Priests. But as under Moses the Nation being called a Kingdom of Priests, it did not confound the distinction betwixt Priest and People, but Aaron was the High Priest, and had other Priests under him, And Moses was King in Iesurun, and had the heads of the Tribes under him; so the four and twenty Elders, and the four Beasts, the whole body of the [Page 35] Church joining together in this Doxology, Thou hast made us Kings and Priests, and we shall reign upon Earth, does not confound (with him that has a di­stinct understanding) the subordinate degrees and ranks of men, but there may be Kings, and Bishops, and Priests that are in another sense so, than the common people are. Therefore this ground is ex­ceedingly too weak to support such a monstrous Pa­radox in Theology and Politicks. That the reign of the Messias alters not the course of Nature, but sanctifies it and makes it holy, is an opinion of some of the best of the Rabbins. And to give unnatural Expositions of Prophecies, is to cast a Mist before the eyes of men, that they will not be able to dis­cern when they are fulfilled. As if the Millennium will never be till Princes be no more Kings than the people; As the Iews fansie the times of the Messias, not yet come, because the Lyon does not yet eat Hay with the Oxe.

Vers. 6. The Sea of Glass being the Laver of Re­generation, does not signifie the condition of those that are regenerated thereby, but that which does regenerate them, viz. that Manifestation of God in our Lord Jesus, the glory of which we beholding as in a glass, are changed into the same Image from glory to glory.

Ans. Why may not the Laver of Regeneration signifie the condition of those that are regenerate? For, qualis causa talis effectus. Why may not then the quality of the one signifie the quality of the o­ther? The pure transparent Laver of Regeneration, the purity of the Regenerate, and their pervious­ness to be shined into and illuminated by the Spirit of God. This is spoke more within compass than [Page 36] the Remarker's turning the Font into a Looking­glass, especially if we consider that Sea signifies a Body of people. Besides, according to the Re­marker's own self, The manifestation of the glory of Christ regenerating us into his own Image, and so we becoming like Christ; that which represents him that regenerates, represents us also regenerated into his Image; whence it is plain, that the Sea of Glass represents the Regenerate people, and that the Remarker contradicts himself.

Chap. 5. Vers. 1.

WRitten within and without, cannot signifie the outward sense or symbols of the pro­phecy, and the inward sense or things represented thereby (for that inward sense cannot be written, but onely the words or symbols containing it, so that one writing must serve for both) but does plain­ly mean that the outward writing contains the Pro­phecy of the Seals and Trumpets, and the writing within that of the opened Book.

Ans. It is a childish thing to think that the book seen by Iohn was written with all those words con­tained in the Apocalypse, but it was a symbol of the Compages of those Prophetical Representations, and of the inward meaning of them contained in the mind of Christ and the Holy Angel sent to Iohn. Now as the Book in general was a symbol of the fi­gurative Representations, and the inward meaning [Page 37] of them in the mind of the Angel, that is to say, of the inward Prophetical sense of them; so the being writ within and without distinctly signifies, the lat­ter the external Representations and Symbols of the Prophecies, and the being writ within the real pro­phetical sense of the figures and symbols. And of the being writ within and without, that this is the na­tural sense of it, is moreover manifest, because all the ancient Interpreters have been harping much upon that string or something like it. S. Ierom amongst the rest will have this Book to signifie the Scripture: and the being writ within and without to signifie the literal and mystical sense. But certainly this sense which I have given is much more natural, which re­strains it to this present Book of Prophecies, and to the symbolical sense and real prophetical sense there­of. To take away this sense, and tell us onely that the matter not being able to be contained in the in­side of the rolled Book, the rest was fain to be writ on the outside, so that it was Liber opisthographus, is either to trifle or doe worse, to reproach the Pen­man as either over-sparing of his Parchment, or over­seen in the proportioning it to his matter. But this intimation of these two senses I have noted is usefull and weighty, whereby the vanity and madness of those Interpreters is discovered that confound the symboli­cal sense with the real or Prophetical, as R. H. has done. See the Expositor's Epilogue, sect. 10. And this of our Remarker's is of little more weight than the rest, viz. That written within and without must mean the disposal of the Prophecy of the opened Book with­in, and that of the Seals and Trumpets without. To what purpose is this Intimation? And besides, it is an Hysteron-proteron, to write that which is last in the [Page 38] inside, and that which is first on the outside, quite con­trary to the mode of Opisthographal Writings.

Vers. 6. In the midst of the Throne and the four Beasts, is not between the Throne and the Beasts. For if the Beasts stood so round about the Throne, the Lamb could stand but between the Throne and one Beast. But the Beasts are here indeed upon the Throne, as the Seraphims in Esay, and so the Lamb rose up in the midst, &c. Which appears farther from one of them, giving the seven Vials to the seven Angels.

Ans. If twenty Beasts stood round about the Throne, the Lamb could stand betwixt the Throne, and but one Beast. And the Lamb may be said to stand betwixt the Throne and the Beasts, though he stood but betwixt the Throne and one Beast, as is manifest both out of phrase of Scripture and common speech, so that that is but a slight exception. But if the Beasts are indeed upon the Throne, as the Re­marker would have them, they are in good truth, very unmannerly Beasts. Nor could they excuse their presumption from the example of the Seraphims in Esay. 6.2. For [...] there both Kimchi and Aben-Ezra render Iuxta, not Super, near or by, not upon; and Munster and Grotius, with other Interpreters of the best note, agree thereto. And why one of the Beasts may not give the Vials to the seven Angels, standing by the Throne, as well as being upon it, I understand not. These Beasts in Heaven are Angeli­cal bodies or companies, and therefore Peganius his Note on ch. 15.7. is ingenious, who understands it of the Angelical General, who had the Lyon for his Ensign, &c.

Chap. 6. Vers. 2.

THE warfare of this Conqueror is not spiritual, but his Conquering signifies his victories over the Iews by the Roman Armies, whereby he fulfil­led what he had foretold of sending forth his armies to destroy those Murtherers, &c. And his, to conquer, signifies his like success against the Roman Empire by the seven Trumpets and Vials, &c.

Ans. The Prophecy of the seven Churches com­mences from the very beginning of the Church upon Christ's Ascension, and sending upon the Apostles the Holy Ghost. Wherefore there is more humour than judgment to thwart Mr. Mede's Interpretation of the Rider of the white Horse with a bow in his hand, to whom a Crown was given, the Imperial Crown no doubt. For the aim of his War was to turn the Ro­man Empire Christian, which was effected under the sixth Seal. Which Rider of the white Horse Mr. Mede understands of Christ. Wherefore when Christ up­on his powring down the Holy Ghost had fitted his chief Commanders in this Evangelical warfare, to carry on the design of converting the Empire to Chri­stianity, why should not he be this noble Heros on the white Horse, not F. Vespasianus, nor Titus, his Son, who sack'd Ierusalem, thus making the Pro­phecy to commence forty years later than it should? The warfare therefore of this Conqueror is both Spi­ritual, or Evangelical, and Political; that is to say, the external guidance of affairs, as his moving Ve­spasian to his Wars against the Iews, and giving him [Page 40] that success is in order to the propagation of the Go­spel through the Empire. And it is well known that Iulian, to hinder the growth of the Gospel, encou­raged the Iews to rebuild their Temple. But this noble Heros on the white Horse, by his invisible Powers miraculously defeated the design, as you may see in Ammianus Marcellinus. The stretching his go­ing forth conquering and to conquer, to the seven Trum­pets and Vials seems to me a forcing of the Text (be­yond its proper intention) needless and impertinent. Christ was so far from a conquering condition under the Trumpets, that his two great Enemies, Mahomet and Antichrist, had in a manner over-run his King­dom in those times.

Vers. 8. Fourth part, is not here used, because the destruction did not reach over all the Empire, for some of the Trumpets which reached but part of the Empire, are said to fall upon the third part of the Earth, &c. because a third part is used as a Symbol of the Empire.

Ans. But where is [a fourth part] used for a Sym­bol of the Empire? Wherefore it is plain there is not the like Reason in both. And a fourth part of the Earth being less than a third part of the Earth, it is plain that a portion less than the whole Empire is in­timated thereby.

Vers. 12. The Civil Autority, and not the Draco­nick Majesty, is the Sun, and the Priesthood is the Moon; and the Draconick Majesty exercising its Autority in both, is included in both.

Ans. This is dictated, not proved. If the Draco­nick Majesty influence by his Autority both the Priest­hood and the Secular Magistracy, there is then one Sun and two Moons. For derived Autority is mutu­atitious, [Page 41] as the light of the Moon, and that which derives it, is as the light of the Sun, innate and Ori­ginal. But the secular Moon is not considered in this Vision. It lay upon the Remarker to prove it.

Vers. 14. The Heavens departing as a scroll, signifies a dissolution of the Pagan Magistracy, as well as of the Hierarchy; and therefore it is said in the following verse, The Kings of the Earth, and great men, and chief Captains, &c. called to the Rocks and Mountains, &c.

Ans. The Kings of the Earth, and great Men, and chief Captains calling to the Rocks and Moun­tains, &c. does not signifie a dissolution of the Secular Magistracies, but it sets out the fear of those great Men that would support by their Arms the Pagan Religion; who though they perished some of them in the quarrel, yet the constitution of the Empire as to Seculars, continued still the same, the same Orders and Offices, Emperours, Consuls, &c.

Chap. 7. Introduction.

THE first six Trumpets cannot (as the Intro­duction to this Chapter makes them) be a vengeance on the Roman Empire for persecuting the Primitive Christians, because it was destroy'd ( viz. The Western Empire which is here intended) by the three first of them. The fourth is upon Rome, un­der the seventh Head, viz. The Ostrogothian Kings; the fifth and sixth do concern both the Greek Em­pire and the Ten-horned Beast under the eighth Head. Also it is unagreeable with the making the Christian Emperours the seventh Head, by reason of the Church being then Symmetral. For it is unrea­sonable that the Empire being then in so regular a condition as is supposed, should be punished for its former Irregularities. But the Ostrogoths were in­deed the seventh Head, as will be afterward shew­ed.

Ans. If the Expositor had said all the six Trum­pets were a vengeance on the Roman Empire for persecuting the Primitive Christians, the Objection had been the more valid. But he says onely, In the time of the six Trumpets vengeance is taken, &c. And I think if the Western Empire was destroy'd by the three first of them, vengeance is pretty well taken of the Empire. And if the Greek Empire and Ten-horned Beast, of which the Greek Empire is part, be concerned in the fifth and sixth Trumpets, ven­geance is farther taken of that Empire that was the Murtherer of the Primitive Martyrs: In which [Page 43] many of the Pagans remaining at first, and the Em­pire degenerating so generally into new Paganick Superstitions and Idolatries, it is no wonder these plagues of the six Trumpets should thus fall upon them. But there are two farther mistakes in the Remarker; The first is, that the Church about the commencement of the Trumpets was Symmetral, which is contrary to the Expositor's Hypothesis; and when the Church became Asymmetral, the Christian Emperours who followed the guidance of the Church in the same measure, became Asymmetral also, and were the Head of the Beast, that was, is not, and yet is, in that measure it had degenerated into that form. The second is, that it is unreasonable that God should punish the Empire while it was in so re­gular a condition. For (to omit how the marked or sealed company were safe, and that there are se­veral passages in History testifying thereto) that which Mr. Mede has here noted is considerable. Ne­que sera, saith he, Christianorum Imperatorum ibi re­rum potiuntium pietas justitiae Dei intercedere debuit non magìs quàm Pietas Iosiae ut regnum Iudae sangui­nis à Manasse effusi reum, excidium à Deo decretum effugeret. See 2 King. 2.16. And the making the Ostrogoth Kings one head of the Beast; how vain a conceit that is, I shall note in its proper place.

Vers. 2. Christ is not called the East, but the Day-spring, &c. And the naming him from a quarter of the Heavens, is an improper Appellation, though to name him from the light arising there, is proper. And the Angel's ascending from the East was, be­cause he came to seal those that were the Children of light, faithfully keeping the doctrine of the Sun of righteousness, and therefore did sutably to his office come from the Region of light.

[Page 44] Ans. There wants no farther answer to this Ex­ception, than what may be read in the Notes on this second verse. When Christ is called [...], which is here rendred the East, a quarter of the World is not understood, but the light arising in that quar­ter.

Vers. 9. The Palm-bearing Multitude are not the Victors over the Beast, but the Primitive Martyrs, who slain under the Altar, cryed for vengeance in the fifth Seat, and being there comforted with white Robes given them, and told that they should rest a little, whilst their brethrens sufferings were accom­plished; that time being expired, they in their white Robes come in Triumphant Acclamations, entering into the happy state here described, which is the Re­ward of their sufferings, as the first Resurrection is the Reward for the Sufferers under the Beast. But for the Victors over the Beast to be here signified, is improbable; both from the unseasonableness of it be­fore the sounding of the Trumpets, and the needles­ness of it. Because what is said here, if meant of those Victors, is more fully set forth after the sound­ing of the Trumpets; Nor is there mention here of their advancement to Rule, or of judgment being executed upon their Adversaries, which are the chief burthen of those Songs and Acclamations after the seventh Trumpet. Also here they are said to be without fault before the Throne of God, and to serve him day and night in his Temple; whereas of the Victors over the Beast in the New Ierusalem state it's said, the Throne of God and the Lamb is in it, and I saw no Temple there. The cry here also of salva­tion to our God, v. 10. does answer to that loud voice in Heaven, ch. 12.10. Now is come salvation and [Page 45] strength, &c. Which seems to be uttered by an An­gelical quire, but is a rejoicing at the same salvation wrought by the Devil's being cast out, as is intended by this cry, &c. There's also no coherence or con­nexion betwixt the sealed company and the Palm-bearers, to make the sense here given allowable. For the sealing is before the beginning of the Trum­pets, and the other not till the end of them. And though the signification of the sealing may reach to the end of the Trumpets, yet the coherence of all Prophecies being primarily in the Cortex or Schemes and Symbols, and secondarily in the sense contained in them; there being no such coherence here in the former, neither can there be in the latter.

Ans. The making the Palm-bearing multitude the Souls of the Primitive Martyrs, is a mere conceit, and quiet out of the Rode of Prophetical Interpre­tation of the Apocalypse, which insisteth not upon the Description of the State of Souls in Heaven, but of the State of the Church on Earth. That short hint, touching the Souls of the Primitive Martyrs under the Altar, that they should rest, that is, expect a little while and their bloud would be revenged, and that in the mean time they were put in an happy condition, signified by their white Robes, is sufficient; what more can be expected to be said of them? But the description of the Palm-bearing company does not sute with separate Souls in Heaven, but with the Inhabitants of the New Ierusalem on Earth, as may appear to any unprejudiced Reader of the 15, 16 and 17 verses of this Chapter. The conceit is so extra­vagant, that according to the Remarker, instead of having but two Resurrections, we shall have three. So that instead of Blessed and holy is he that has [Page 46] part in the first Resurrection, it should be said, Blessed and holy is he that has part in the second Resurrecti­on, if there was a Resurrection before it, answering to the first Resurrection of them that suffered under the Beast, as this passage in the Remark implies. And that the Victors over the Beast should be here intimated, is neither unseasonable, it being upon the Excursion of the time of the sealed, and forearmed against the plagues of the six Trumpets; Nor need­less, it being the Artifice of the Apocalypse to repre­sent the same time, and state of things, more and less perfectly or fully, and to supply in one Vision what was omitted in another. So that it is no won­der that this Vision notes onely their Peace, Holiness and Security from Persecution. Consider the Expo­sitor's Explication of those verses. And for their ser­ving God day and night in his Temple, that is no other Temple than that in the New Ierusalem, of which it is said, The Lord God Almighty, and the Lamb is the Temple thereof. And certainly the Cry of Salvation may well be as loud among the Victors over the Beast upon the Rising of the Wit­nesses and the seventh Vial, as on the defeat of Paga­nism in Constantine's time. And as for the Sealing, though it be declared before the sounding of the Trumpets, yet the nature of the thing does necessa­rily imply, that it is performed all along the successi­on of the Church through the first six Trumpets. And lastly, the coherence of all Prophecy is prima­rily and radically in the things predicted. But the coherence of the Cortex is a slippery hold, it being framed and fitted very often merely for external or­nament and embellishing. This is so obvious and frequent in the Apocalypse, that it is needless to name [Page 47] any example. Wherefore this sealing and sealed ones reaching to the end of the sixth Trumpet, a mention of the Victors over the Beast, the Witnesses rising at the Exit of the sixth Trumpet, is seasonably and orderly placed, and with all imaginable dueness of coherence, which was the thing to be demon­strated.

Chap. 8. Vers. 8.

SEA is not used here as signifying Three or Third, and so being a character of the Roman Empire, but signifies the universal dominion of the Earth, as it does in Daniel's Vision of the four Beasts, where the four Winds are said to strive upon the great Sea, &c. And the Roman Empire being reputed a third part of the then known dominions of the Earth, it's therefore called a third part of the Sea.

Ans. The Expositor does not here say that Sea signifies Three or Third, but that it signifies the Ter­retories and Jurisdiction of Rome, the Number Three or Third being the character of the Roman Empire. But the ill pointing of the place, made the Re­marker mistake the sense, and make so wise a Re­mark.

Vers. 12. The Sun signifies not the King onely, but the Legislative Autority, wherever it resides, that being the Light whereby the affairs of all Domini­ons are guided and governed; the Moon signifies [Page 48] those who have the Rule and administration of mat­ters in Religion, and the Stars the Grandees or chief Ministers in the Government.

Ans. The Remarker is of one mind, but Achme­tes and the Indian, Persian and Aegyptian Onirocri­ticks of another, who say the Sun does [...], constantly and immutably signifie the King, the Moon the next in power to him. But that it signi­fies the Legislative Power in abstracto, is the private fancy of the Remarker, for which he has neither Reason nor Example. And the same is to be said of the Moon's signifying the Priesthood. That it signi­fies next in Autority, is warranted by the Interpre­tation of Ioseph's Dream of the Sun and Moon and eleven Stars worshipping him, where the Moon is in­terpreted his Mother, though no Priest, as the Sun his Father.

Chap. 9. Vers. 2.

THE Sun darkned here is not the Gospel, but the Autority or Legislative Power of those Dominions over-run by the Saracens, and Religion but secondarily concerned, as it suffers by the suf­fering of the Autority which upheld it. And as the Sea denotes the many Dominions of the Earth, so does the Sun here signifie the various Powers or Au­torities that governed them.

Ans. That the Sun does not signifie Legislative power in abstracto, but the highest person in Auto­rity, [Page 49] I have noted already. And though one great Sea may signifie a comprehension of several distinct Kingdoms subject to tumultuate, or rather War one against another, as having no union under one Head▪ yet the several Heads of these Kingdoms cannot so properly be represented by one Sun, which naturally implies one Head over them all. Wherefore being that the Saracens over-run so many Kingdoms and Principalities, if this must be the darkning of them, it would then have been said that the smoak of the Abyss darkned the Stars. For when Multitudes of Kings and Princes are concerned together, that have no dependence one of another, they are then signi­fied by Stars. Whence the Red Dragon is said to have pulled down so many Stars with his tail, that is, to have subjected so many Kings and Princes to the Roman Empire. Wherefore it is rashly pro­nounced, That the Sun-shine of the Gospel of the Sun of righteousness is not meant by the Sun that is here said to be darkned, whenas the smoak of the pit must be Mahometism. And therefore in this pas­sage Religion most certainly is related to, and is the main concern of the whole Book of the Apocalypse, and other things predicted merely in order to it, viz. to the right worship of God through Jesus Christ. And therefore that sense which is easie and natural, and tends that way, is most assuredly the true sense of any passage of these Prophecies. See the spiritual signification of Sun in the Expositor's Alphabet of Iconisms.

Chap. 10. Vers. 2.

THE Ten-horned Beast did rise out of the Sea, and two-horned Beast out of the Earth; and our Saviour setting his right foot on the Sea, and his left foot on the Earth, does signifie here his coming down from Heaven, to put down all Autority and power under his feet, the Earthly Powers within his Kingdom being within the seventh Trumpet to be abolished, and all things to become new, by forming a new Heaven and a new Earth, or establishing the Kingdom of Heaven upon Earth; and so making the Kingdoms of the World become the Kingdoms of our Lord, and of his Christ.

Ans. This Remark is not much amiss, saving that it lears toward that foul conceit, that there will be no Monarchy nor Princes over their respective Prin­cipalities and Kingdoms, where the Kingdom of Christ is set up, whenas the twenty four crowned Elders do most certainly denote the pure Apostolick Christianity of those many Kings and Princes that will be contained within the Kingdom of Christ in the Millennium: And setting one foot on the Sea, and another on the Earth, refers particularly to the vanquishing the ten-horned Beast that came out of the Sea, ch. 13. and the false Prophet or two-horned Beast that came out of the Earth, v. 11. (out of a Clay­pit, for the Clay in Daniel signifies the Ecclesiastick regenerating party) which two, ch. 19.20. are taken alive and cast into the lake of fire and brimstone.

Vers. 3. The sounding of the seventh Trumpet is plainly not at the time of the roaring of the mighty [Page 51] Angel, and therefore cannot be branched into the seven Thunders. For after his roaring and the seven Thunders uttering their voices thereon, and the other matters after declared, there is a Regress to begin a new Prophecy of the Contents of the opened Book, and to bring the same down to the seventh Trumpet also, that the affairs of the six Trumpets and the opened Book ( viz. during the time of the Antichri­stian and worldly Powers) being connected as syn­chronizing the seventh Trumpet, might close both together. The seven Thunders therefore seem sym­bolically to signifie a preparation of the Christian party against the great day of God at the seventh Trumpet, as the three unclean spirits, like Frogs, are of the Antichristian party. That as the latter be­stir themselves with miraculous deceits to excite the Princes of the Earth to battel, so the former signi­fies a miraculous power of spirit, that shall exert it self in many Christian Heroes, whereby they shall become exciters and conductors of the Christian par­ty to the same; and hereunto shall also become Boa­nerges's thundring out such powerfull convictive te­stimonies against the abominations of their Enemies, and such denunciations of God's judgments against them for the same, as were not meet before that time to be uttered, and therefore were to be sealed up, &c. Some such meaning seems to be signified in Micah, ch. 5. v. 5, 6.

Ans. The more clearly to decide this point, let us consider that the Apocalypse consists of three Pro­phecies, The Prophecy of the seven Churches, The Prophecy of the sealed Book, and the Prophecy of the opened Book; And that as it less derogates from their perfection, to be conceived each of them to [Page 52] reach from the beginning of the Church to the end of the World, viz. of the affairs of this Earth, so of the first of them I have proved the same, as also shown that the second commenceth from the begin­ning of the Church, and that it reaches to the end of the world, is plain from hence. The whole time of the Book consists but of seven Seals, and some things of the book reach to the end of the world, therefore the seventh Seal must reach to the end of the world. And the seventh Seal being divided into seven Trumpets, the seventh Trumpet must reach to the end of the world. Wherefore it is plain that the Prophecy of the sealed Book reaches to the end of the world; And if this Reasoning will not serve, I will anon confirm it by the Oath of the Angel. But in the mean time let us farther note, that the sound­ing of each of these seven Trumpets, and the Visum of each Trumpet do synchronize or are of equal ex­tent, begin and end together. As for example, The Visum of the sixth Trumpet, which contains the over­running of the Turks, and the general Impenitency of the Western Christian World for their Idolatry, &c. c. 9.20. The sixth Trumpet, I say, is conceived to sound all the while this Visum continues. Now the seventh Trumpet belonging to the Prophecy of the sealed Book, it was (before we come to the Prophe­cy of the opened Book) immediately to succeed the sixth, and to sound all the time its Visum is exhibi­ted. But it is manifest the roaring of the Angel im­mediately succeeds the sounding of the sixth Trum­pet; wherefore it is plain, that the roaring of the Angel is substituted in the place of the sounding of the seventh Trumpet; and that the roaring of the Angel, as well as the sounding of the seventh Trum­pet, [Page 53] reacheth to the end of the world. But the Text says, [...], when he cryed or roared, (not [...], when he had cryed) seven Thunders uttered their voices. Wherefore this roaring of the Lyon of the Tribe of Iuda, which reaches from the sixth Trumpet to the end of the world, is divided into seven Thunders. But the seventh Trumpet reaches from the sixth to the end of the world, there­fore the space of the seventh Trumpet is divided into seven Thunders. And how easie, natural, and in­deed inevitable is this to one that is not blinded with prejudice. That in this Prophecy of the sealed Book, as the seventh Seal is divided into seven Trumpets, so the seventh Trumpet (which as the rest belongs to the Prophecy of the sealed Book) should be di­vided into seven Thunders, those seven Thunders immediately following the sixth Trumpet, as the se­ven Trumpets immediately follow the sixth Seal. Out of all which it is manifest, that the Prophecy of the sealed Book reacheth to the end of the world, as well as the Prophecy of the seven Churches.

Now therefore to consider the Remark on this verse, it is manifest out of what has been said, that the seventh Trumpet does synchronize with the roar­ing of the mighty Angel, because his roaring is sub­stituted into the place of the sounding of the seventh Trumpet, which reacheth to the end of the world, and that roaring being branched into seven Thunders, that the seventh Trumpet is branched into seven Thun­ders. Nor does the Regress to begin a new Prophecy of the Contents of the opened Book clash at all with this synchronizing of the seventh Trumpet, with the roaring of the Angel and the seven Thunders, but most naturally agree with it; this roaring and se­ven [Page 54] Thunders reaching to the end of the world (to the utmost term of the Laodicean succession, of the [...], as Ptolemy calls it, Laodi­cea combusta, Laodicea burnt down by Thunder and Lightning from Heaven at the Conflagration, which congruity in all likelihood gave occasion of deno­minating these seven divisions of the last Trumpet from Thunders; and farther confirms, that these Thunders reach to the end of the world), and there­fore the most fittingly intimates a Regress to a new Prophecy, namely, to that of the opened Book. Which, if we will not derogate from its perfection, must, as the two former, reach from the beginning of the Church to the end of the world. And as for the synchronizing of the affairs of the first six Trum­pets, with those of the opened Book, till the seventh, that it is a precarious surmise, will appear in its due place. But now it being so plain, that the seven Thunders synchronize with the seventh Trumpet, it is manifest that all that the Remarker delivers about the Frogs, and Hero's, and Boanerges's (the seven Thunders being a symbol of no such things, but of a distinction, as other sevens in the Apocalypse, of that last space of time into so many Intervals; and those things being before the seventh Trumpet, ac­cording to his supposition,) it is manifest, I say, that all those conceits of the Remarker are onely an idle evanid Dream.

Vers. 4. As, [Write not] viz. the things which the seven Thunders uttered, is the general translati­on, so is it far more agreeable with the command to seal them up, than that singular Translation, Thou shalt write them hereafter. For if they were to be written at all, where should they be written but [Page 55] here where they are uttered? And to write them hereafter, is to make them belong to the opened Book, whereas they belong to the sealed Book, if the seventh Trumpet be branched into seven Thun­ders.

Ans. His Remark upon this verse is more mate­rial. But I answer, that it is not one single copy we rely on. The Biblia Regia, says David Pareus, has it, [...], Thou shalt write them hereafter. And Andreas, [...], Write them hereafter. And the copy that Grotius comments on, whatever it is, has it. [...], Thou shalt write them hereafter. And I must confess I do little question but that is the true Reading, whenas our ordinary copy has it, which our English Translation follows, [...], Which corrupt Reading, I conceive, proceeded from the heedlesness or unskilfulness of some Scribe, and some ill writ copy, which made him turn [...], written contractedly thus, [ [...]] into [...], and so made it [...]. And afterwards, [...] being the future tense, and therefore not so fitly ap­plied to a present action, others turned [...] into [...]. But from this and for that [...] is super­flous, for [...] had been enough; or if a Pro­noun had been to be added, it would rather have been [...], and the whole command would have run thus, [...], or [...]. But whatever Writers or MSS have [...], I conceive that after the true Reading [...] was corrupted into [...] was turned into [...] by some busie Critick or Scribe, which others afterward might follow:

[Page 56]From these considerations, I say, I do strongly suspect, or rather not at all doubt but that [...] is the true Reading. And it agrees very well with the command to seal them up, as be­ing needless to relate the affairs of the seven Thun­ders here, because they shall be related in the Prophecy of the opened Book, that Prophecy con­taining the Fate of the Church as the other of the Empire; And therefore this is but a more Majestick Transition from the finished course of the Prophecy of the sealed Book, to make a Regress to the Prophe­cy of the opened Book. Nor is there the least Incon­venience that the distinct Visions writ down in the Prophecy of the opened Book, and in that Regard be­longing to it, should as to the Intervals of the Thun­ders spoke of in the Prophecy of the sealed Book be referred Synchronistically to that Prophecy also.

Vers. 6. If [There shall be no more time] did de­note the end of the world, it would be very impro­perly placed here above a thousand years before. But it's meant of the Political Order and Govern­ment of the world, which [Time] does symboli­cally signifie; because all Political government is managed and upheld by certain Laws, and Rules, and Forms, and Methodical ordering of affairs, as Time is measured by Days, and Months, and Years, &c. Whenas in the Millennial State all Government will be regulated wholly by the guidance of the Spirit of God dwelling among them, and so thoroughly en­lightening them with the Judgments of his Truth, that they shall not need the light of the Sun or Moon, viz. of those humane Laws and Policies, &c. So that Time shall be no more, and the Mystery of God shall be [Page 57] finished, does here answer to that great voice from the Throne, at the pouring forth of the seventh Vial, viz. It is done. And to the same voice from him that sate on the Throne, ch. 21. who also there says, Be­hold I make all things new, viz. The Mystery of God being finished by the former things passing a­way, a new state of things is to be introduced, as is there after described.

Ans. At the expiration of the sixth Trumpet, it is not improper to give notice that there will be no more time than what is contained in the seventh, be­cause the seventh is both contiguous to the sixth, and reacheth to the end of the world, as was noted a­bove. But that Time signifies Political Order and Government, is a private precarious Notion of the Remarker, without any ground or example in Scrip­ture, or the Onirocriticks. And for his reason for which he imagines it signifies so, it is over-lax. Time indeed is divisible into Ages, Ages into Years, Years into Months, Months into Days, &c. But what greater matter of order in this, than in the di­viding and subdividing of any other quantity? Or if there be, how does this Typifie Political Orders and Laws more than in Husbandry, Mechanicks, &c. So that it signifying all things under the Sun done in any order or method as well as Political Laws and Government, when this Time here spoken of shall be no more, we may all put up our Pipes, Trades­men, Husbandmen, Students, in whatever Arts and Faculties, and fall asleep with our fingers in our mouths, unless a spirit waken us that will drive us to act without order or government, which yet can be no Apostolick Spirit, because the Apostle's Precept [Page 58] is, 1 Cor. 14.40. Let all things be done decently and in order. How much better were it, Sapere ad so­brietatem, than to entertain such high-slown con­ceits as these? In these best times undoubtedly there will be humane Laws and Polities, that is, Laws and Polities constituted by men, but perfectly conforma­ble and complyable with the Laws of God, and dic­tates of his Holy Spirit, and his guidance will assist in making them. To fansie an Aziluthick State on Earth, whenas a Briathick Constitution is consistent with the State of Heaven, is a too too extravagant surmise. As for, It is done, and All things are made New. Here would be rather undoing than doing, and nothing would be made new. No new Heaven, nor new Earth (which certainly has a Political sense) if there were no Polity in this renewed state. And the Polity will be constituted by men, though by the guidance of the Holy Spirit, which will invigorate also both Governours and People to support the said Laws, and to live according thereunto.

Vers. 7. The [saving] here is a great straining of the Text, to uphold a crazy Notion. For whereas it is said in the Notes on the Verse, That the sense is exceeding imperfect, unless [...] be put for [...], or [...], saving, or except, the common sense given of it is very clear, and this new imposed sense so exceed­ing imperfect as to be really false. And the several places cited to prove that it may be taken in this sense, is no proof that it is taken so here. Nor do those Citations prove that it is so taken in them. For the Particle [...], or But, will signifie the same with saving or except, &c.

[Page 59] Ans. The Remarker here is very Magisterial, and somewhat Scoptical. But the Expositor is crazy nei­ther in his notion nor the proof of it. For no man that understands Greek, but must acknowledge that our English Translation is out in rendring those words, [...], thus, When he shall begin to sound, the Mystery of God should be finished. For it leaves out the Particle [ [...]] and yet makes but imperfect sense, rendring [...] [should be finished] whenas to make the sense per­fect, it should be rendred, shall be finished, but that would ill agree with [...]. But in the days of the voice of the seventh Angel, when he shall begin to sound, the Mystery of God shall be finished: That is the sense our English Translation aims at, but then it should not be [...], as it is, but [...]; And yet so [ [...]] being left out, which yet is intollerable, [...], will be rendred unsutably to the words following, [...], ut Evangeliza­vit, as he told the joyfull news to his servants the Prophets. Wherefore this Mystery of God contain­ing that joyfull news, it is very hard to conceive it not to contain the new Ierusalem and the Millennial reign of Christ. Which Mystery is not finished at the beginning of the sounding of the seventh Trum­pet, but rather at the end thereof. But now render but [...] [saving] as it certainly does signifie some­times, and [...] [shall sound] as it natu­rally signifies, and all will run as glib as can be, (ac­cording to the most approved copies of the New Testament set out by Isaac Casaubon and Dr. Winter­ton, which is the Cambridge Greek New Testament;) thus; That there shall be time no more saving in the [Page 60] days of the voice of the seventh Angel, when he shall sound and the Mystery of God be finished. Which shews that the sounding of the seventh Trumpet will reach to the end of the World. But now, according to these Authentick Greek Copies, if you render [...], [But,] not [Saving] or [Except]. The sentence will not be sense: thus; That there shall be time no more: But in the days of the seventh Angel, when he shall sound [or begin to sound] and the Mystery of God be perfected. What then? what of all that? one may well say. This plainly is not perfect sense to any one that understands sense, unless you take away the Colon, and take [but] in the same sense that [ex­cept] has: which is all that I contend for. Where­fore it being so plain, that the sentence is imperfect sense, unless you understand [...] and But to signi­fie the same that [...] and [Except] if [...] does sometimes signifie so, it plainly follows it signifies so here. This is more than enough to this Re­mark.

I will onely here note which I intimated above on v. 3. That this Oath of the mighty Angel, That there shall be time no more saving in the days of the voice of the seventh Angel, plainly imports that the sounding of the seventh Trumpet reaches to the end of the World, or of the Scene of affairs on this Earth, (whence I inferred that the Sealed-book-prophecy did so.) Which is an Article so contrary to the belief of Atheistical and sensual men, that it is no wonder that so strong an Asseveration is used to impress it on them. But this answers to his calling himself, the Amen, &c. in his Epistle to the Laodicean Church, where the same Article is asserted. See the Exposi­tion [Page 61] it self on this present Chapter. This Angel therefore swearing at the Expiration of the sixth Trumpet, that there shall be no more time, saving in the days of the sound of the seventh Trumpet, and this before there is any entrance into the Prophecy of the opened Book, plainly joins the seventh Trum­pet to the sixth, and so makes a decursion from the beginning of the Sealed-book-prophecy, to the very end of it, conterminating to the end of the world, and by mentioning the seven Thunders also before the said Sealed-book-prophecy is finished, points us plainly to a division of the sounding of the seventh Trumpet into seven such Intervals, as the seventh Seal was divided into, viz. seven Trumpets, as we noted above. And thus by the Oath of the Angel, as I observed before, by the bye, it is assuredly true that the Prophecy of the sealed Book reacheth to the end of the World.

Chap. 11. Vers. 1.

IT's very incongruous that the Temple or Thysia­sterion, and the Outward Court being one En­tire Fabrick, should signifie prophetically things suc­ceeding one another. But they here signifie indeed things that synchronize. For the Worshippers in the Temple, and at the Altar, are measured, to be preser­ved from those evils which they in the outward Court do suffer by its being trodden down, and are the same with the two Witnesses in the next verse, the Moses and Aaron, or those that officiate in the ruling or judicial, and in the Priestly offices. The Worshippers in the Temple signifie the first, because there was the Law in the Ark, on which the Divine Presence was seated in the Mercy-seat, as on a Throne of Judgment, to be consulted with, and the Worshippers at the Altar do plainly enough signifie the latter.

Ans. That things coexistent together, may signifie things succeeding in time one after another, may appear from that Analogy Space has to Time; and they partake so much in the common similitude of one nature, that Spatium signifies as well Spatium Temporis, as Spatium Loci, as is abundantly manifest in reading Latin Authours. And as in the Extension of Space or Place, one part is out of another, not confounded one with another, and upon some re­spect one part counted in site before another, ano­ther after: So it is also in the succeeding parts of Time. And as the parts of Space are measurable or [Page 63] numerable, so are the parts of Time: And there may be the same proportion betwixt a part of Space, to a part of Space; that there is betwixt a part of Time, to a part of Time, and alternatim. So that even from hence we may be satisfied, that the Area of the Inner and the Outer Court, without any Incon­gruity, may be made prophetically to signifie things succeeding one another. If the Inner Court have an aptitude to denote the Church in her purer condi­tion, and the Outer in her less pure, as questionless they have, and she be first in that first condition, and after in the second; it's plain that the Inner and Outer Court, though they be coexistent, yet have an aptness to signifie things succeeding one another. And if the Area of the Inner Court bear the same proportion to the Area of the Outer, that the Time of the Purity of the Church to the Time of her lesser Purity, by easie Analogy the Proportion of the Outer Area to the Inner, will give us the proportion of the time of the less Purity of the Church to the time of her Purity. These things will be whether we will or no.

And these significancies are so congruous and na­tural, that they are ordinarily hit upon. Thus Cor­nelius à lapide on Ezekiel says, Atrium gentium non mensuratum significat innumerabilem gentium multitu­dinem Ecclesiae adjungendam. And H. N. makes the Sanctum and the Sanctum Sanctorum two Dispensati­ons, the one following the other, and favourably in­terprets the latter of the Dispensation of his own Fol­lowers. Also the three immured Intervals of Space in Cebes his Table, signifie three States or Moral con­ditions of men succeeding one another in time. And the seven Churches in the Apocalypse, though coexi­stent [Page 64] together, yet the spirit of Prophecy makes use of them to signifie seven succeeding States of the Church Catholick and Apostolick. And the parts of Nebuchadnezzar's Image he saw in his dream, though view'd altogether, represented notwithstand­ing four successive Kingdoms, according to the num­ber of the Metals it consisted of. And lastly, Are­tas, even upon this place, by the Inner Court under­stands the Iudaical Church, by the Outer the Chri­stian. Wherefore it is very congruous to understand, though they be States in succession, the Inner Court of the pure State of the Christian Church, and the Outer of her State Apostatical.

But to make the Inner and Outer Court to signifie things that do synchronize, spoils those elegant Ana­logies of Time and Place, which I noted above. For as the Outer Court's dimensions lye out from the In­ner, so the Time that is signified by the one, should be distant from the Time that is signified by the o­ther, and should by no means synchronize; which is as gross and harsh as to fansie the stones that pa­ved the Inner and Outer Court laid confusedly and in­termixtly one by another.

Besides, making the things signified here by the Inner and Outer Court to synchronize, makes the Prophecy of the opened Book to commence no higher than the beginning of the seventh or last Seal. Which is a strange mutilation, or if you will, decol­lation of the Prophecy of the opened Book, whenas the Prophecy of the seven Churches, and of the sealed Book, and it was a point of their perfection to doe so, commenced from the beginning of the Church. Wherefore this is a surmise very absurd. And the Absurdity still appears greater, in that the proper un­dertaking [Page 65] of the Opened-book-prophecy is to set out the affairs of the Church, as the other of the sealed Book the affairs of the Empire. And yet thus it would omit the chiefest and most notable times there­of, viz. the Primitive Times, and the Victory of Christianity over Paganism. For if this present Vi­sion begin so low as the seventh Seal, the next of the Woman cloathed with the Sun, must do so too, or else it would be a gross neglect of order and method, not to begin the Prophecy of the opened Book with a Vi­sion that had as high an Epocha of time as any. Which considerations may assure any intelligent Reader, that the Remarker is enormously out in making the things signified by the Inner and Outer Court to synchronize.

Such a monstrous mistake as this must needs be­get a many frigid and dilute notions and interpreta­tions: Such as these are that follow. The measu­ring of the Inner Court signifies its preserving from the toils the Outer is oppressed with, which he offers as an argument that they synchronize. But the na­tural and obvious sense, and onely sense of measuring a thing, is to try if it have its just dimensions, disco­verable by the measure. Thou son of man, shew the house to the house of Israel, that they may be ashamed of their Iniquities, and let them measure the pattern. And suppose measuring signified preserving, yet it follows not that they of the Inner Court, and they of the Outer synchronize, but that such an Interval of the Church which answers to the Inner Court, shall be preserved from such Apostasies as that succes­sion of the Church which answers to the Outer Court shall fall into.

[Page 66]And a like groundless conceit it is, that the Wor­shippers in the Temple, and in the Thysiasterion, should be the two Witnesses, as if the two Witnesses were not sufficiently described under that very Title in the Residue of the Vision, and moreover by an allusion to Zorobabel and Ieshuah, but must be typified also, the secular Magistratical Witness by those in the Temple, the Sacerdotal by those in the Thysiasterion. Which is the most evanid and uncouth conceit that any man of wit and parts could pitch upon. But the former must signifie so, because there was the Law in the Ark, on which the Divine Presence was seated in the Mercy-seat, as on a Throne of Judg­ment to be consulted with. But I answer; there­fore the Worshippers there were in the quality of Subjects, rather than Magistrates. Besides, he that sits here in the Throne, sits there not to judge Cau­ses, but to utter Oracles, which is the office rather of a Priest or Prophet, than of a Judge, as Aaron's Breast-plate was called the [...]: And this Sanctum Sanctorum, where the Divine Presence is seated, in He­brew is called [...], which the Seventy usually ren­der [...] or [...], but Aquila and Symmachus [...], as Buxtorf also Oraculum. What's this to civil Magistracy? And though the Law was in the Ark, yet this Law concerns Sacerdotal matters as much, if not more than Civil; and Aaron's Rod that budded was there also. To all which you may add, that the Temple altogether relates to Sacerdotal mat­ters and Religion. To the high Priest alone it was permitted to go into the Sanctum Sanctorum. In the Sanctum was the Incense-Altar, which was once a year sprinkled with the bloud of the Sacrifice by the high Priest. And the golden Candlesticks were also [Page 67] there, which denote the light of the World, as the Al­tar of Incense the requisiteness of Prayers; which two duties of Preaching and Praying, (the Priest's lips shall preserve knowledge) are the notorious du­ties of the Priesthood. Thus it was with the Tem­ple, but for the Thysiasterion, not the Priests alone were there but upon the occasion of offering their oblations and sacrifices, which the sons of Aaron as­sisted in, the people had frequent recourse thither. Let us consider what Oecumenius and Elias Cretensis tells us in Cornelius à lapide, upon Exod. 27.21. There were three Tabernacles, say they, the first the outmost closed on the sides with Curtains, and open above, which they call [...], Sanctum secu­lare, or Mundanum, because it was common to all. In this stood the brazen Altar for Holocausts sub dio: This therefore is the Thysiasterion. The second Ta­bernacle was the Sanctum, quod erat quasi Templum Sacerdotum, hoc undique clausum erat & nexum Sancto Sanctorum. In hoc erat Candelabrum, &c. And the last Tabernacle was the Sanctum Sanctorum soli Ponti­fici patens, &c. Add unto these the Autority of S. Chrysostome and Theophylact, to which also Eras­mus subscribes. Out of this I think it is abundantly manifest, what a groundless conceit this is to make those in the Temple the Secular and Magistratical wit­ness, and those in the Thysiasterion the Sacerdotal, when both the Temple and Thysiasterion belong to the Priests, (though the people had also access to the Thysiasterion,) but are unfit to represent those that are in the ruling or judicial office. And therefore it is plain that those in the Temple and Thysiasterion signifie but one sort of men, or one succession of the Church, that are symmetral indeed, as answering to [Page 68] the measure they were measured with, but one part less holy than another, as the Holiness of the Sanctum Sanctorum, Sanctum and Thysiasterion differs in degrees. For the Church in her Holiness lessen­ed by degrees, till at last she fell into her gross Apo­stasie.

Vers. 2. The Court without the Temple being left out, and not measured, is explained by the Holy City, being troden under foot, &c. Which shews that the coming down of the New Ierusalem from Heaven is the Restauration of the outward Court, that God may be worshipped there as in the inward Court, which, during the time of the other being left out, continued in such a state as to need no re­stauration, and consequently they synchronize.

Ans. That City, viz. the Church, which was holy before the Apostasie, and therefore compared to the Inner Court, being troden down by the Gentiles af­ter the Apostasie came in, is compared to the Outer: But the Outer Court is here explained by the Holy City, because in Moses's time there was no other Outer Court than the Camp of Israel, or the holy people of the Iews, who were gathered in the Outer Court when the Temple was built to serve God, as Mr. Mede has rightly noted. And therefore the coming down of the New Ierusalem from Heaven is the Restauration of the Outer Court, that is of the Apostated Church to the Primitive Purity of the In­ner, before the Apostasie. But what argument of the state of the Inner and Outer Court sychronizing can there be gathered from hence?

Vers. 7. The ordinary Translation, viz. And when the Witnesses shall have finished their Testimony, is true: And the Beast overcoming them is not onely [Page 69] Politically meant in keeping them out of power, but also in silencing them from Prophesying; And for this it is that the dwellers on Earth do so rejoice over them, because the Witnesses had tormented them, viz. by their prophesying. Now they prophesied 1260 days, so that the victory over them for which there's such joy, being after their prophesying, viz. for their being silenced, it must be after the 1260 days. Nor can they be supposed to prophesie the three days and an half they are said to lye dead, though they may when they are onely Politically slain, viz. kept out of power.

Ans. The ordinary Translation is true, so far as it respects the sense of the Letter or Cortex; But [when they shall be a finishing their testimony] is also a true and natural sense, and indeed the onely sense consistent with the truth of the Prophecy, as I have clearly proved in the second part of my threefold Ap­pendage. And for the silencing the Witnesses after they had prophesied 1260 days, that this must be their three days and an half lying dead is a marvel­lous mistake. For how can they be silenced, but upon the penalty of their prophesying or witnessing? There is no other way of silencing them imaginable. And for God knows how many hundred years they were so severely silenced before, that banishment, im­prisonment, all manner of torturous Deaths were their penalty, for offering to speak against the cor­ruptions of the Apostatized Church. And lastly, they may prophesie as well when they are said to lye dead, as when politically slain. For to be Politically slain, is either at least to have no power or influence on affairs for the right guiding of them, or actually to be outed from any office in Church or State, which is to lye dead as to those points, but yet they may [Page 70] prophesie at their own peril. Political Death is op­posed here onely to natural Death. And when they are silenced, i. e. put out of Autority, or licence to preach or prophesie, that is one kind of that Politi­cal Death that is opposed to Natural; but they thus lying not naturally dead, they may preach or pro­phesie as I said, at their own peril. This therefore is a gross errour.

Vers. 12. This Call from Heaven is not any Po­litical call by Princes, but the Exaltation by the spi­rit of life, that entred into them, and set them on their feet, whereon judgment began to be given unto them to take away the Dominion of the Beast; but their rising hereby in power and interest in the world, was by such secret operations of God, as is undiscer­nible to the world, and so they ascend as in a cloud. This Spiritual Exaltation of them may occasion their worldly Exaltation also by Princes to such employ­ments as they are free to accept of.

Ans. Heaven, in the prophetick style, is the Re­gion of Political Powers, and to interpret a Prophecy out of the road of the Prophetick style, is merely to trifle with a man's own private fancy. And the Spi­rit of life entering into them, signifies Politically, as in that Vision of Ezekiel, ch. 37.9. And to inter­pret the cloud they ascend up to Heaven in, of se­cret operations of God, and undiscernible to the world, being again quite out of the road of the Pro­phetick style, is a mere private imagination. Ach­metes interprets, ascending in a cloud, of glory and power, and the Scripture frequently describes that state so. And Interpreters ordinarily intimate that this ascending of the Witnesses in a cloud after their three days lying dead, is an allusion to Christ's Ascen­sion, [Page 71] after he had lain three days in the Grave, who ascended in a cloud conspicuously and gloriously to take possession of that Throne and Dominion his Father had promised him.

Vers. 13. The tenth part of the City fell, cannot signifie the taking away the Tithes of it, For the words denote a ruine to the body of the City, and not a loss of some appurtenances as revenues, &c. Which is plainly confirmed by the following words, viz. the great Earthquake, and the seven thousand slain, and the affrightment of the rest. Which seems to aim at some great Revolution, to the subverting of the Antichristian State of affairs in one of the ten Kingdoms the Empire was divided into, and so introducing such a settlement as to be a prelude and pat­tern to what is to succeed in other Dominions.

Ans. The meaning is not, that the Tithes, i. e. the holy Revenue of the City, were taken away, with­out the fall of any part of the City; But being the Tithes did fall, but whether a just tenth part of the City or no, was uncertain, the Expositor contented himself with what was certain. But that there was a partial fall of the Polity or City, he does not que­stion. Brightman and Pareus understanding by the City, the Polity of Antichrist or his Kingdom (for to understand it of a City of Wood and Stone, is a little too gross, I think) adventure to pronounce, that at least a tenth part of the Papal City fell in the late Reformation. Which if true, I willingly admit to be understood by the fall of the Tenth part of the City, as well as the Tithes, if not rather. But that this Earthquake should be meant of one of the ten Kingdoms, is a dwindling business, the prophecy is fulfilled in a more illustrious way already.

[Page 72] Vers. 14. The third Wo-Trumpet cannot be the pouring forth of the Vials, because the Trumpets be­long to the Visions of the sealed Book, and the Vials to the opened Book; and also because the state of af­fairs before the Vials are far from agreeing with what is described at the seventh Trumpet.

Ans. The Description indeed of the Visions of the Vials, and other Visions that fill up the Interval of the seventh Trumpet, which is the third Wo-Trum­pet, belong to the Prophecy of the opened Book, as being set down there. But this hinders not but that they may be referred for order sake unto the third Wo-Trumpet. Is it not expresly said here in the Text, that the seventh Angel sounded, though it be in the Prophecy of the opened Book? What there­fore is this for, but to give us notice of the due or­der and Intervals of things in this Opened-book-prophecy, from what we may observe in the Sealed-book-prophecy, where there was mention of the seven Thunders? And this also may give great counte­nance to that Reading, [...]. For this sounding of the seventh Angel mentioned here, implies, that what was suppressed, and not written, concerning the affairs of the sounding of the seventh Angel in the Sealed-book-prophecy, shall be declared in that Interval of the Visions of the Opened-book-pro­phecy, that synchronizes with the seventh Trumpet of the sealed Book. This is an Observation very re­markable. And as for the state of affairs before the Vials, how well or ill they agree with what is de­scribed at the seventh Trumpet, I can say nothing, unless the Remarker had particularized; But I pre­sume the imagined disagreement is from his own misplacing them before the Rising of the Witnesses. [Page 73] But place them after, and the Agreement is good, and according to that auspicious Acclamation, v. 15.

Vers. 15. No Kingdoms of the World became the Kingdoms of the Lord by the Reformation. For though they rejected the Pope's Supremacy, and re­formed some gross Corruptions, yet they continued so many as made them not cease to belong to the Ten-horned Beast. And indeed Christ's Kingdom being to be governed wholly according to the Laws of Truth, by the guidance of the Spirit of God, all Government, so far as it falls short thereof, and is Politically managed according to the course of the worldly Powers, and upheld to the obstructing the advancement of Christ's Kingdom upon Earth, it's so far Antichristian.

Ans. There is a very gross and false Principle laid down in this Remark, if I mistake not the Remar­ker's meaning. Which is this: That Christ's King­dom cannot be there where things are ordered by any external or Political Rules or Laws in either Church or State, but merely by the immediate gui­dance and motion of God's Spirit. That the Spirit of God will assist in making these Laws, and will actuate and invigorate both Rulers and People with a sensible and living relish of them to observe them, and see them observed in those excellent times that are to come, I willingly grant. But that other Prin­ciple I look upon as proceeding either from a deep or high melancholly, I know not which to call it; or if the Remarker can bear it, a Religious delirancy. And it is a most enormous piece of Ingratitude against the Holy and Benign Providence of God to speak so vi­lifying of the Reformation as he does. If the Re­formed [Page 74] people, as they are called, had taken half the pains to spy out every one his own faults (and sin­cerely, with imploring the Divine assistence, had en­deavoured to mend them) that they have taken to spy faults in Governours and Governments, we should have had a glorious Church of it by this time. But spiritual Pride has laid waste their Understandings. The Kingdom of Christ can very well subsist with­out such Enthusiastick whimsies. Consider Apoc. 12. v. 10. Now is come salvation and strength, and the Kingdom of our God, and the Power of his Christ. Which is the Triumph of Christianity over Paga­nism. And yet the Primitive Christians lived un­der external Laws and Rules both Spiritual and Civil.

Vers. 19. This Verse ought to begin the next Chapter, it being the beginning of the Prophecy of the opened Book. The Temple of God was opened in Heaven, when Christian Worship was received and autorized by the Emperours, and the Ark of the Te­stament was seen in the Temple, when Christian Laws became received by autority, to become the Laws of the Empire, and the lightnings, and thunderings, and voices, signifie the great changes in the world (by shaking the powers thereof) that should be made thereby.

Ans. What a marvellous Remark is this, that this verse is the beginning of the Prophecy of the opened Book! Whenas it is said ch. 10, 11. upon Iohn's eat­ing the opened Book; Thou must prophesie again before many Peoples, and Nations, and Tongues, and Kings. The Vision of the Inner and the Outer Court, the two Witnesses, their slaughter and resurrection, is it no Prophecy? What an affected blindness is this, not [Page 75] to see so plain a Truth? Wherefore that Vision most certainly begins the Prophecy of the opened Book, which Iohn is said to swallow, and thereupon that he was to prophesie before many peoples, &c. Which words this Vision immediately follows. And again, what a violence is this to make the opening of the Temple of God in Heaven no part of this first Vision, but to tear it off from the rest of the Vision, and make it part of the following, contrary to the auto­rity of the best Copies, and most approved Exposi­tors of the Apocalypse? There must be a strange pre­judice that should hurry any one upon such an out­rage, it being also repugnant to what is said in the same verse, which he thus unnaturally breaks off▪ And there were lightnings, and voices, and thunder­ings, and an Earthquake and great Hail, which is plainly a description of matters concerning the se­venth Vial, where, ch. 16. it is said upon the se­venth Vial being poured out into the Air, That there were voices, and thunders, and lightnings, and an Earth-quake, and a great Hail indeed, the Hailstones being of a talent weight. The con­currence of these five Phenomena, voices, thun­derings, lightnings, Earthquake and a great Hail being found here, and no where else in all the Apo­calypse, saving under the seventh Vial, what can it be but an Indication of their synchronizing or signi­fying the same things? So that this cannot be the beginning of the ensuing Vision or Prophecy, but the conclusion of this comprized in this eleventh Chapter. And still it is more impossible, for as much as it is certain, that the Vision beginning in the next Chapter containeth the Persecutions of the Primitive Church, as we shall see anon, whence all in the fore­going [Page 76] Chapter must necessarily belong to that first Vision. And therefore this Interpretation of the Temple of God being opened in Heaven, is exceed­ing extravagant. For this comes to pass after the seventh Angel begins to sound, which is a thousand and odd hundred years after the Christian Worship was received by the Emperours. We may note also, that the pretty Interpretation he makes of this pas­sage depends upon a Political sense of [Heaven] which he rejected before, and may better doe it now, it being not likely to signifie any thing more than merely the place where the Temple was seen; as [Heaven] is taken in the following Vision. (Where certainly it signifies not Symbolically, but Topically or Locally) viz. the Air from which Re­gion the Thunders and Lightenings were seen, as well as the Temple of God appeared there; As it is also said chap. 16. that upon the Angels pouring his Vial into the Air, there were thunderings and lightenings, which confirms to us, that [Heaven] here, which the Remarker would interpret Symbo­lically, signifies onely Topically, and denotes the Air.

Chap. 12. Vers. 1.

THe Woman cloathed with the Sun signifies the Church her being established in a Heavenly station by the Emperours receiving the Faith, (the supreme power being signified by the Sun) and so autorizing and defending the same by their auto­rity; and is not applicable to the Sun of Righteous­ness farther than he is owned by the Emperours or worldly Powers to be Prince of the World, for she is beautified with this cloathing by her being in Hea­ven. But she was before her exaltation to that sta­tion as much cloathed with the light of the Gospel, or the Sun of righteousness, and her Crown of twelve Stars does signifie as much as her being cloathed with the Sun in that sense.

Ans. That the Expositor's interpretation of the Woman travailing in Birth and pained to be deli­vered is true, this alone may assure us, viz. because it is very natural and such as is hit upon by all In­terpreters in a manner, I may add also necessary, it being incredible that the Opened-book-prophecy pre­figuring the fate of the Church should omit the state of Persecution the Primitive Christians were under. Which if not here is no where figured out in the O­pened-book-prophecy. Whence it is plain that as the Vision of the measured Inner Court prefigures the pu­rity and unapostatized state of the primitive Church, so this of the Woman in the throes of Childbirth, her sharp persecutions under the Pagan Emperours. But now for the Remarker's exposition, besides that [Page 78] it is tautological, it presently repeating what was un­derstood, according to him, by the Temple opened in Heaven, that it is false appears, 1. Because it deprives the Opened-book-prophecy of any Vision that sets out the persecutions of the primitive Church, which is as notable and considerable as any thing that is prefi­gured in the whole Apocalypse, and so makes the Opened-book-prophecy defectuous. 2. It supposes, (which is false) that [Heaven] in this Vision sig­nifies Symbolically when it signifies onely Topically. [...], &c. If [...] had signified Symbolically it would have run thus, [...], i. e. And there appeared a great wonder, a Woman in Heaven cloathed with the Sun, &c. if being seen in Heaven had signified her Political state or condition. Which it does no more than it does concerning the red Dragon, v. 3. who is not said to be seen in Hea­ven, to set out his Political condition, for that his seven Crowns sufficiently shew, namely that he was in the highest Political state, but onely signifies To­pically, and declares in what place Iohn saw this won­derfull sight; and so it is of the Woman being seen there. 3. The Remarker's interpretation here and his exposition of [the Temple appearing in Heaven] contradicts the Text. For he supposes in both the Christian Religion to have become the Religion of the Emperours, and the Christian Laws the Laws of the Empire. Whence it is plain that the Woman cloathed with the Sun in his sense is past her Throes. This is point-blank against what is declared in the Vision, that the Woman cloathed with the Sun being with child, cried travelling in birth and pained to be delivered, whenas the being in Heaven in the [Page 79] Remarker's sense, implies she was delivered already.

Wherefore it being so plain from hence, that the 19th Verse of the precedent Chapter is not the begin­ning of this Vision, it is manifest that it ends the for­mer, and that the Earthquake and great hail is the same with that of the seventh Vial; And con­sequently from what has been already noted here on this Chapter, and what deliver'd in my answers to the Remarks on the former, that the Vision compri­sed in that Chapter commenceth with the beginning of the Church, and ends with the seventh Vial. It is also plain already, that the Vision begun in this 12th. Ch. commenceth from the beginning of the Church, and endeth not till the Vision of the Wine-press, which closeth the 14. Chapter, and which the Re­marker himself cannot deny but synchronizes with the seventh Vial. So that the 12.13. and 14. Chap­ters contain one entire Vision (consisting of several parts) synchronal to the Vision contained in the 11. Ch. And the affairs represented in this 12. Ch. reach unto the Woman's flight into the Wilderness, where she is to be for a time and times and half a time, and to the emerging of the healed Beast out of the Sea, who makes war against her seed for 42 months, the same with a Time and Times and half a Time, and with the 1260 days of the mournfull Prophesying of the Wit­nesses. Which time and things answer to one ano­ther, those of the 13. Chapter to those of the 11. as the time of the affairs of this 12. Chapter to the measured Inner Court there in Chap. 11. And now forasmuch as there is a War betwixt the Beast and the Soldiers of the Lamb in the 13. Chapter, the mustering of these Soldiers takes up part of the 14. Chapter, and the description of their condition, which [Page 80] Soldiers therefore synchronize with the War menti­oned in the 13. Chapter. And the voice of the first Angel is a menacing admonition to the Bestians for their Idolatry, threatning to them the ill success of their War against the Saints at last. Which commi­natory voice of this first Angel commenceth for ought I can see with the fifth Trumpet, and extends it self to the Western as well as Eastern Empire, but is restrained to the time of the 42 months war. But the second Angel tells the actual success thereof, Ba­bylon is fallen, is fallen. Which answers to the fall of the City in the 11. Chapter, which is the success of the War there betwixt the Beast and the Witnes­ses. But what follows the Fall of the City, in the 11. Chapter, and the fall of Babylon in the 14. rea­cheth into the times which commence with the se­venth Trumper and end with the seventh Vial. So that there being such a perpetual correspondence of Time and Things betwixt the Vision comprised in the 11. Chapter and this integral Vision contained in these three next, it is manifest they are two Syn­chronal Visions. And this I thought was a seasonable place to represent them to be such.

Vers. 2. This travailing in pain is not the suffe­ring of the Primitive Persecutions, but her labou­ring to bring forth the Man-child that was to rule all Nations; that as she was exalted to that Heavenly station by the Emperours receiving the Faith, so the Devil might be cast down from the same, and so outed of his Dominion, which he held thereby, whereby the autority of Christ might be established in Heaven as Prince of the World.

Ans. This travailing in pain must be understood of the Primitive Persecutions. For after the Christi­an [Page 81] Religion had become the Religion of the Empire (which was upon the victories of Constantine, in whom the Man-child which the Woman brought forth who was to rule all Nations ( viz. those nume­rous Nations contained in the Roman Empire) was caught up unto God and his Throne, that is, was in­vested in the imperial Throne) the Woman, that is, the Apostolick Church was freed from her Throes. The Remarker seems to interpret without any re­gard to History. And here he harps again upon the same mistaken string, making Heaven signifie Sym­bolically when it here onely signifies Topically.

Vers. 7. The War here does not signifie the con­flict between the primitive Christians and their Per­secutors: For the Christians were not then in such a station as to war in Heaven, but the War here on their side bears the same sense with the War of their Adversaries, viz. the Devil being sentenced to be cast out on the Man-child's being caught up unto God and his Throne, the War here was to put that sentence in execution, and it was betwixt the Chri­stian Emperours and the Heathen Emperours, and al­so the Tyrants who in favour of Paganism rose up against the Christian Emperours, by which War at length the power of the Devil or Pagan Empire was wholly abolished.

Ans. The War does signifie the conflict betwixt the Primitive Christians and their Persecutors. And the reason alledged against it is very vain, as if [Hea­ven] signified Symbolically and not Topically, which most certainly it does, as Grotius has also noted, and renders [ in coelo] in aere. And when the Man-child was caught up unto God and his Throne, the Devil was not onely sentenced to be cast out but was [Page 82] actually cast out. Nor was the Man-child taken unto the Throne of God, till the Christian Emperour had o­vercome the Pagan.

Vers. 11. Though the Primitive Christians did overcome their Accuser by the Bloud of the Lamb, so as to be exalted to the Heavenly station of ruling by the Man-child being caught up unto God and his Throne, &c. and obtained sentence against their Ad­versary to be cast out, &c. yet was that sentence executed as before by the War, v. 7.

Ans. See what head-strong prejudice will doe! As if the Remarker shou'd say, though this eleventh verse does imply that the War was betwixt the Pri­mitive Christians and their Persecutors, yet it was not. But it does most certainly demonstrate that the War was betwixt the Primitive Christians and their Persecutors. For the words are these, For they overcame, ( viz. the red Dragon) by the bloud of the Lamb, and by the word of their testimony, and they loved not their lives unto death. What can be a more express description of Martyrdom than this? This is not a description of a War of Emperours against Emperours with their armies in the field where they fight upon equal terms, but of Martyrs (with the word of their testimony) passively undergoing for their witnessing to the truth, what their cruel Per­secutors would inflict upon them.

Vers. 12. The Dwellers in Heaven are bid to re­joice by reason of the salvation and strength and King­dom of God and power of his Christ, which was to come, and therefore surely must signifie them to whom the same came, whose particular concern this matter of joy was; whereas Angels and Martyrs are no farther concerned in it than in general, as they are concer­ned [Page 83] for the welfare of the Church; Nor can those that were exalted by preferments to the Political Heaven of the Empire be concerned in it farther than they were in such a state as to have the coming of salvation and strength and the Kingdom of God fulfil­led in them. For it onely respects those that are in such a state, who are called dwellers in Heaven in respect of the Heavenly station that they were exalted to thereby after the Devil and his Angels were cast out, and the autority of Christ established as Prince of the World. For then they became the joyfull com­pany with the Lamb on Mount Sion singing the Song of the victory, &c. who as they are there markt on their foreheads for preservation, so they are the worshippers in the Temple and Altar (or the two Witnesses) meted for the same purpose, and are the same that are called dwellers in Heaven, Ch. 13.6. and are thus distinguished from those dwellers on Earth, against whom the woe is pronounced by rea­son of the power the Devil will have over them still after he is cast out.

Ans. The Expositor has taken in both senses of [Heaven] political and natural, they being both sure and consistent one with another, and the joy of Angels and Martyrs at the welfare of the Church is too great to be slighted or omitted. But to ram­ble into mystical senses, and reach out to the company of the Lamb on Mount Sion, is not to interpret by rule, but to trifle. All Apostolick Christians were concerned in this victory of the Church, and most of those in high place in the Empire turned Christian. But the foregoing verse so plainly determining this joy to the victory of the Church in the times of Con­stantine (which shews that the Kingdom of God [Page 84] and power of his Christ was come already, and is said to be so, v. 10. [...], &c. not yet to come) it is a strange vagary to ramble from the Anteme­dial synchronals to the middle synchronals, which undoubtedly the company on Mount Sion belong to. And for the Remarker's groundless conceit touching the worshippers in the Temple and Thysiasterion, the va­nity thereof has been above sufficiently shewn. And for the dwellers in Heaven, Ch. 13. v. 6. we shall consi­der it when we come at it. But for this present place, if the Dwellers in Heaven be those in high degree, the Dwellers on Earth must naturally signifie those in low degree, or common people, as the Expositor has in­terpreted it.

Vers. 15. Arianism cannot be here intended more than the Catholick doctrine, they both running into extremes, and each maintaining their cause with like fumous Animosity. But by the Serpent's casting out water like a floud seems to be signified the frequent tumultuating of the common people and Magistrates that continued Pagans against the Christians, where­by great outrages were oft committed. But such A­rians and Catholicks may be also included who under a cloak of Religion did violently prosecute each other out of enmity or self-interest to the great reproach and ruine of Religion.

Ans. The contention betwixt the Arians and Ca­tholicks is most certainly included, and is that which History most of all rings of, and most highly con­cerned the Church, and therefore could not be omit­ted in this Opened-book-prophecy which concerns the state of the Church: As for any other contests less no­table betwixt Christians and Pagans they were such as could not hazard the Woman's being [...], [Page 85] her being carried away with the sloud. None but a contention betwixt the Christians themselves and such as shaked the very foundation of their Re­ligion could put her in that hazard. So that this is a very lank sense which the Remarker gives of this passage.

Vers. 16. The Earth that helped the woman, by swallowing the sloud, may signifie the sober, stayd sort of people, who being either seasoned with prin­ciples of Religion, or being of peaceable spirits, and obedient to authority, did endeavour to asswage all such tumults, and discountenance and oppose all such furious Animosities, and were for composing all dif­ferences in a legal, orderly, and peaceable man­ner.

Ans. Undoubtedly that sloud of contention was the hot Contest betwixt the Arians and Catholicks. Could therefore the soberer sort of common people, Christians or Pagans, compose this difference? What an absurd conceit is this? The Earth that swallows up this sloud, does not signifie the common people here, though sometimes it is a Symbol of them. But the sense is onely this, That this floud of conten­tion was swallowed down and dried up by the help of Oecumenical Councils, as some rapid Torrent is suck't down by the gaping of the Earth. This is e­nough. But farther curiosity might invite a man to fanfie that [...], which is included in [...], whence [Oecumenical] comes, is alluded to; or Earth in general put for clayish Earth, which in Daniel is a symbol of the Ecclesiastical Power, of which Coun­cils did consist. And then it fits obviously and ex­quisitely.

Chap. 13. Vers. 1.

THE name of Blasphemy, if it does intend Ido­latry, yet it hath a farther signification, as, All sins and blasphemies shall be forgiven men, but the blasphemy against the Holy Ghost, &c. Where the ma­lignant reproach of God's Spirit evidencing it self in the works of our Saviour, is said to be unpardonable blasphemy; And the like reproaching of the holy Spirit manifesting it self in the Saints is likewise blasphemy, though not of so heinous a degree. Which kind of blasphemy seems here to be chiefly intended. Also our Saviour says to the Philadel­phian Church, I know the blasphemy of those that say they are Iews, &c. viz. Spiritual Jews or Chri­stians, The belying the Truth and Righteousness of God in believers, in making that to be it which is not, is there called blasphemy. And so this Beast is v. 5. said to speak great things and blasphemies; and v. 6. to blaspheme the name of God and his Taberna­cle, and them that dwell in Heaven, whereby seems to be signified his enmity against the Saints with whom, v. 7. he makes war, but doth, v. 6. discharge his wrath against them with blasphemous scoffs and reproaches to overwhelm them with contempt, &c. Of which see v. 6.

Ans. That the Name of Blasphemy does chiefly, if not onely intend Idolatry, is the current sense of Ex­positors, Papists and Reformed. And Blasphemy be­ing an Iconisme of Idolatry, that sense is more pro­bable for its being Iconistical, the Genius of the Apo­calyptick [Page 87] style being such as to signifie things Iconi­stically, rather than plainly. See, Blasphemy, in the Expositor's Alphabet of Iconisms. Moreover, this Vision sets out the state of the visible Church (which visible state of things in the Church is the main ob­ject of those Visions of the Apocalypse that concern the Church, as this Prophecy of the opened Book does) wherefore the Vision in this 13 th Chapter comprizing those times of the Church, wherein she was so visibly apostatized into Idolatry, some Iconi­stical passages or other must particularly indicate that, nor the Vision be content with that more slight and unobservable intimation, by calling the two Beasts that appear here [...], which does more pal­pably denote their cruelty than Idolatry; and there­fore there is this farther Intimation, and plainer, in saying there was the name of Blasphemy on his seven Heads, and that his mouth spoke great things and blasphemies, v. 5. Where, great things being joined with blasphemies, it is a plain Indication, that blas­phemy here has no such dwindling sense as the Re­marker would put upon it. And lastly, that it does not signifie Blasphemy in the Remarker's sense, viz. reproaching and speaking evil of the Saints, may ap­pear from hence, because this Title of Blasphemy is set in common upon all the seven Heads, whenas se­veral of them as the Kings and Decemviri had no­thing to doe with the Saints or any of the Church of God. Nay, six of these Heads were gone before the Saints, which the Remarker means, were on the Stage, and so had no occasion to blaspheme them. But that they are all seven Idolatrous Heads, is unquestionable with those that understand sense. Wherefore Blas­phemy, and to blaspheme, in several other places of [Page 88] Scripture, signifying Idolatry, as well as here, as is abundantly made out by Mr. Mede and Peganius upon the place, (see also the Alphabet of Iconisms,) it seems to me an homoursome business in the Re­marker, that he should balk the Exposition of that excellent Interpreter Mr. Mede, and take up with one so little approvable with any, unless with some conceited touchy souls, that fansie themselves Saints before they be so, and love separation, and cry out, Stand off, I am more holy than thou; that when they are sharply, though justly, reproved for their real Hy­pocrisie, factiousness and other vices and miscarria­ges, they may imagine themselves to be blasphemed by the Beast or his Worshippers, and so be the more confirmed in their presumed Saintship, and in all the enormities that attend such a delusion. So little edi­fying is such a precarious Exposition as this. There wanted no prophetical Monitions or Prefigurations that wicked men will speak ill of good men from that Antipathy which is betwixt them. But that the pretended Church of Christ still professing Christia­nity, and declaring against Idols, should really be­come Idolatrous, and establish Idolatries by a Law, to be able to predict this, was becoming the Presci­ence of God, and to predict it, his Goodness, it be­ing so usefull for the Reformation of the Church. There is nothing more that is material in this Re­mark, unless I should take notice of that Assertion which seems to insinuate, that mens speaking evil of the fruits of God's Spirit appearing in good men, though of a private and ordinary quality, not special Missionaries from God, as Christ and his Apostles were, nor publick persons or Grandees in Govern­ment, that reproaching such is termed Blasphemy in [Page 89] Scripture. Which I dare say is false; let him search all the English Bible, and find a place if he can. And if so; then this Interpretation of the Remarker is quite out of doors.

Vers. 2. The Dragon's power here given to the Beast, is the same with the Beast's power, v. 8. Over all that dwell on the Earth, whose names are not writ­ten in the book of life of the Lamb, &c. viz. All who by entrance into life by faith do not attain to be­come members of Christ's Kingdom, are shut out un­der the powers of darkness, and so become subject not onely to Idolatrous delusions, but to cruel bondage also, &c. The Dragon's seat and great Autority is not the Imperial Crown, for that he lost being cast out of Heaven, but it's his dominion over those dwel­lers on Earth, whose names are not written in the book of life, &c. Which is like the Dominion which a Rebel may gain over a great part of the Prince's Subjects, that revolt from him, though the Prince keep his Crown.

Ans. The Dragon's power here in this verse does not signifie the same that the Beast's power in the 7 th and 8 th verses. For here the word is [...], there [...]. And [...] here signifies Military for­ces, and what they are the Expositor has explained. And [...] used here also, and rendred Autority, shews that [...] signifies Military forces, or else it were a needless tautology. Indeed [...] here may well be parallel to that [...] in v. 7. and ex­plained thereby. For this [...], this great Autority is said, v. 7. to be an [...], a power or au­tority over Kindreds, Tongues and Nations, and that is a great Autority indeed, saving that there is made that diminution from it; It does not reach those, to [Page 90] make them submit to the unlawfull edicts of it, whose names are writ in the book of life of the Lamb. That the Dragon could not give the Imperial Throne to the Beast, because he was cast out of it himself, is wittily observed. But you must understand he sur­rendred it not willingly, but because he could not keep it. It signifies onely, that the Beast succeeded the Dragon, and that is imputed to the Dragon as done by him, which was done onely upon occasion of the condition he was in, by a Zoopoeia of the se­cond kind. But the furthering of the debauchery of the Empire by Pagan-like Superstition and Idolatry, there he may have a positive influence and help on the mischief by his invisible Forces.

Vers. 3. The deadly wound of one of the Heads of the Beast is not the Ruine of the Pagan Empire by its Conversion to Christianity, but it's that wound by the sword, vers. 14. viz. the ruine of the Empire by the Incursion of the barbarous Nations, and the extinguishing of the Western Emperours in Augustu­lus.

Ans. The deadly wound of one of the Heads of the Beast is the Conversion of the Emperour, the sixth Head, to Christianity, which was the issue of the War betwixt Michael and the Dragon, the War betwixt the Primitive Christians and their Persecu­tours, ch. 12. as has been there proved against the Remarker. And the wound by the sword, v. 14. re­lates to that Battel. It was by their faith in the Word, which is the sword of the spirit, that the Primitive Christians overcame their Persecutours. This mean­ing is very easie and natural. But that the Remarker would distort this passage to the Incursion of the Bar­barous Nations, and the extinguishing of the Western [Page 91] Emperours in Augustulus, shews him less mindfull of that indispensable Rule in the Interpreting the Visions of the Opened-book-prophecies especially (which set out the affairs of the Church) That that Interpreta­tion is to be preferred that points at the state of the Church and matters of Religion. This is a most cer­tain Truth. And to shew how unsuccessfull he is by balking it, it is said v. 3. that the Head that was wounded was healed. So that this Vision represents the Ten-horned Beast (whose ten horns were crown­ed, and wounded Head healed at the same time) un­der his healed condition, though the perfection of his cure extended farther. But in the Political sense this Western Head was not healed till Corolus Mag­nus his time. So that by this account the Epocha of this Vision must be 800 years after Christ, and the continuance of this Beast, which is 42 Prophetical Months, commence from thence. Which I think is sufficiently absurd.

Vers. 6. His Name, his Tabernacle, and them that dwell in Heaven, may signifie three states or degrees of Saints, in whom God was blasphemed by the con­tempt and reproaches cast on them by the Beast, to represent them as evil doers, and falsly accuse their good conversation in Christ. The first such as are but in a Legal state under a Christian profession, and therefore are peculiarly characterized by bearing the Name of God, because the loving and professing the same is the height of such a state. Therefore Esay. 63.19. makes it the distinguishing character of the Jews from other Nations, that they were called by God's Name, and on their revolt from their obedience, Ier. 44.26. they are threatned, that God's Name shall be no more named by any of them. And our Sa­viour's [Page 92] first Petition in his prayer seems to respect this state as preparatory to that which he teacheth next to pray for. The second, such as by faith have attained to an entrance into life or communion with God by his Spirit, but not thereby to such a full sub­jection to him, or victory over the World, whereby to live in a constant communion with him, but his abode in them is as the sojourning in a Tabernacle; and this state of Christians does answer to the outward Court, which was left out and not meted to be preser­ved from profanation, &c. Rev. 11.1, 2. Whence at the descent of the new Ierusalem (which is at the Restauration of the outward Court) it's said, The Tabernacle of God is with men. The third, such as answer to the Worshippers in the Temple, and at the Altar, and are measured for preservation, when the outward Court is left out to be profaned and troden down during the Antichristian Apostasie. These overcome the Beast, and are those Inhabitants of Mount Sion, that were redeemed from the Earth, and follow the Lamb whereever he goes, being without fault before the Throne of God, &c. In whom God is not a sojourner as in a Tabernacle, but makes his constant abode in them (by that communion with him in life which they enjoy) as in a Temple, and who though, as being the two Witnesses, they are de­scribed in a mournfull condition by reason of their being sorrowfully affected with the evils of the World they testifie against, yet they are joyfull Har­pers on Mount Sion, ch. 14. to whom that voice is directed, ch. 12.12. Rejoyce ye Heavens, and ye that dwell in them. But to make the Idolatrous worship of God, or of Saints and Angels (supposed here for the dwellers in Heaven) to be signified by the blas­pheming [Page 93] of him and them, is a forced construction, being what is done is out of a real design of paying due worship and honour to them. Though it be er­roneous and corrupt, yet can it badly be called a blaspheming of them (which imports rather a ma­lignant purpose to reproach them than to honour them) especially in reference to Saints and Angels, who have by such worship more ascribed to them than is due, though it may be in reference to God, who hath thereby less ascribed to him than his due, and so is dishonoured.

Ans. That there are two states of men in refer­ence to Religion, I allow, a legal or exteriour state, (when out of fear of Hell and hope of Heaven they live as near as they can according to an external Rule) and a spiritual state, which is the state of Regenera­tion and of the spirit of life in the new Birth, which may be less or more perfect, whereby they have a sense of the sweetness and loveliness of the Divine life, and are held thereby in communion with God. And I allow also that this state may be either vinci­ble or invincible. So that the Remarker may ima­gine three estates if he will, but by the like subdi­vision of the legal state there may be four. For there may be such a strong fear of Hell in an unregenerate man, that it may make him also invincibly resist all such Injunctions as are put upon him, which seem repugnant to the word of God, for fear of being damned and tormented in Hell. So precarious is this conceit of just three states. But grant just three states, I deny that the men under these three states are signified by the Name of God, by the Tabernacle of God, and by the dwellers in Heaven. First, be­cause men merely under such dispensations, who yet [Page 94] are neither extraordinarily inspired Missionaries as Christ and his Apostles, nor publick Magistrates, which the Scripture calls Gods, and the like, are not capable of being blasphemed, that is, the phrase is not proper for them, and therefore it is a sign they are not here understood. Again, the Remarker cannot produce any places of Scripture where the Name of God signifies Men in a legal state, or the Tabernacle of God signifies men in a less perfect spiritual state, or that the Dwellers in Heaven denote men precisely in an invincible spiritual state. As for the Scriptures cited for the first. God's name was not the people of Israel themselves; and when we pray, Hallowed be God's name, do we understand the people of God there by God's name? What trifling is this? And lastly, besides all this, if by God's name is meant those that bear his Name; this, according to the style of the Apocalypse, signifies the highest attainment in Chri­stianity, as being the character of the Philadelphian state, ch. 3.12. I will write upon him the Name of my God. And so the Tabernacle of God, it cannot be the Note of the less perfect degree of the spiritual state, because it is the Ierusalem-state, the highest degree of the spiritual state, that is, Apoc. 21.3. and the condi­tion there described is a permanent condition; so that this conceit of sojourning is a perfect mistake: Ac­cording to which, the Restauration of the outward Court would be a restoring of it to a sojourning con­dition. How repugnant are these things? Nor is there any thing brought to prove, that the dwellers in Heaven signifie men of the third state, but that of ch. 12.12. Rejoyce ye Heavens, and they that dwell in them. Which we have proved to belong to the Times of Constantine. And as for the conceit touch­ing [Page 95] the Worshippers in the Temple, and Thysiasterion, the groundlesness thereof was shew'd in my Answer to the Remarks on Chap. 11. So that this whole Re­mark hitherto is a strange incoherent dream of forced and far-fetched fancies.

And for his impugning the Expositor's Interpreta­tion, it is as weak as the other was wild. For suppo­sing the Idolatrous worship of God, Saints and An­gels to be well meant by them, that so worship them, (though the gain of the Church more than the glo­ry of them that they so worship, is in all likelihood aimed at by them that give the example to the peo­ple) yet it does not follow but that this worship is really a reproach to them. Which Reproach, they being all made Objects of Religious worship, is pro­perly called Blasphemy, as Act. 19.37. the Town-Clark clears the Apostles from being blasphemers of the Goddess Diana. That they are all reproached, both God, Saints and Angels is made good in the Ex­position; and it is farther fitting that this reproach should be called Blasphemy, that by this sharp reproof they may be the more effectually staved off from committing Idolatry in such worship of God, Saints, and the holy Angels. To all which you may add, that it is usual in Scripture to charge the sinner with that directly which he commits but interpretativè, as Ier. ch. 2.27. the Prophet there makes the Jews to say to a stock, Thou art my father; and to a stone, Thou hast begotten me, for their praying to stocks and stones. See Synops. Prophetic. Book 1. Chap. 1.

Vers. 10. This Scripture is of like sense with, Reward her as she has rewarded you, &c. chap. 18. but the sense here given is to make a mercy and blessing to be threatned instead of a judgment, and [Page 96] the Scripture to speak so ambiguously as to be unin­telligible.

Ans. This is a comfortable promise to them that suffer for the present, that their cause shall obtain at last, and a threatening to the unconverted part of their enemies, that they shall lose so much of their dominion by those that are converted; and this cer­tainly was to come to pass, and did come to pass a­gainst the Papal Power in the Rising of the Witnesses, the late blessed Reformation, which was more consi­derable than the killing by the Sword in a literal sense, which was no farther to come to pass than themselves necessitated it. This verse therefore sets out the expectant state of the Soldiers of the Lamb, the firm hope of victory at last for their sufferings, as is expresly said in those last words. Here is the pa­tience and faith of the Saints. But the news of their actual victory is by the second Angel, ch. 14.8.

Vers. 12. The exercising all the power of the first Beast, &c. does signifie the temporal dominion of the two-horned Beast, by plucking up three Horns by the roots; and for the better countenancing the power he did exercise, he as a Prophet, or Christ's Vicar, did confirm the exercise of the same power by the Beast, and so caused all to worship him. But his ex­ercising all the power of the first Beast cannot signi­fie his making Laws in matters of Religion; for if the first Beast had such power (which is not to be grant­ed) yet that cannot be called all his power, nor the greatest part of it.

Ans. One would think the Remarker a man of a mighty secular and worldly Genius, when notwith­standing this Opened-book-prophecy related to the state of Religion in the Church, he ever distorts things to [Page 97] a Politick or Civil sense, which yet are most natu­rally understood of Religion. For the words here run thus; And he exerciseth all the power of the first Beast before him, and he causeth the Earth, and them that dwell therein, to worship the first Beast, whose deadly wound was healed. Before which immediately precedes, And he spake as the Dragon, viz. decreed Idolatries ▪ and the reason then follows, because he had got the autority of the first Beast into his own hands, whereby he reduced the world again to a Draconick Religion, bloudy and Idolatrous. He had got all this kind of power into his hands, the two-horned Beast, I say, had so, but he had not got all the secular power of the Empire into his hands, no not by plucking the three Horns up by the roots. For the ten-horned Beast signifies the whole secular Domini­on of the Empire. Besides, that the two-horned Beast began to renew the Image of the Dragon before he had plucked up the three Horns by the Roots. So that that passage [ all the power of the first Beast] must be understood of that kind of power, it being false of the other. And this power of approving and al­lowing matters of Religion in the supreme secular Magistrate, as it is declared in our Church, is most certainly their right; but this is not a place to dis­pute the point. Thus safe is it to stear the sense of the Opened-book-prophecy, by having an eye to the affairs of Religion in the Empire.

Vers. 14. The change of Religion by the victory of the Martyrs cannot be called a deadly wounding of the Beast by a sword, nor was there any ruine to it thereby; for the same Politick Body of the Beast continued till it was wounded to Death by a sword, viz. ruined by the Incursion of the Barbarous Nations. [Page 98] And as he was not ruined by the ruine of the Pagan Religion, so the restoring of the like Religion was not the reviving of him. But he lived again when the like Politick body or Civil state of affairs in the Empire was re-established by the Ten-horned Beast, by the barbarous Nations settling into a subjection to, or a compliance with the Roman Laws. And as the Beast was revived when the former Politick state of the Empire was restored in the Ten-horned Beast, so when the Pope created a new succession of Emperours, it then became a complete Image of the former Beast. So that the Beast and his Image are not so denominated from the affairs of Religion, but from the Civil state of the Empire, yet so as to in­clude Religion as it is complicated with the civil affairs.

Ans. Here the Remarker again misseth the mark quite, by not taking heed to that inviolable Rule in expounding the Opened-book-prophecy, viz. that it sets out the state of the Empire in reference to matters of Religion, and the pure worship of God and Christ, and that these Expositions are the surest that respect that. For what cares the Spirit of Prophecy for taking notice of the changes of secular States and Kingdoms, but so far as God's true Church and the Purity of his Worship are concerned, and consequently those that worship him according to the Laws he has appoint­ed? The Pagan Emperours of Rome were Pontifices Maximi, as well as Emperours, and the Pagan Reli­gion part of the Laws of the Empire, it being enac­ted and ratified by the Supreme Powers thereof, as the civil Laws were. Wherefore the Pagan Religion equally, if not more, being the very life and soul of the seven-headed red Dragon (that is, of the Pagan [Page 99] Empire, which would cease to be the red Dragon, if the Pagan Religion ceased) than the Civil Laws them­selves, when the Pagan Religion was in a sort abo­lished by the sixth head of the red Dragon his turn­ing Christian, namely the Emperour Constantine, &c. Certainly that was the Head (and then) that was wounded to death, and wounded to death in the fullest sense that the Opened-book-prophecy can be truly thought to take notice of, as chiefly to aim at. For what is the Church concerned in the affairs of King­doms, but so far as they either hinder or further the pure worship of God and Christ? And in the same sense that the Head was wounded to death, is the Beast said to be wounded (in this verse) by the sword, namely in the red Dragon's fight with Michael and the Martyrs, the battel being described in the imme­diately foregoing Chapter; and therefore where should he get his wound but there? For the Martyrs sticking close to the truth of the word, which is the sword of the spirit, got the victory over the Beast, they loving not their lives unto the Death. Add un­to all this, that the Beast could not revive before his head wounded to death was cured. Neque enim sa­natio istaec factum aliquod posterius fuit, sed ipsa Nati­vitas Bestiae novissimae, as Mr. Mede judiciously con­cludes from the genuine sense of the Text of the Pro­phecy. But in this civil or secular sense that the Re­marker drives at, his head was not cured till Caro­lus Magnus was made the Western Emperour. But he is represented in this Vision in the beginning of it as with ten crowned Horns, so with his head cured. Such he was when he emerged out of the Sea, he was revived again from his deadly wound. Therefore the Epocha of this Vision, as I noted before, com­menceth [Page 100] as low as the reign of Carolus Magnus, ac­cording to the Remarker, and the 42 Months of the Beast must end after two thousand years after Christ. And besides this, according to the Remarker's sense of the reviving of the Beast, and Beast's Head will continue dead near three hundred years after the body of the Beast was revived. This it is to attempt to unlock the Apocalypse without that excellent Key, the Rule I have so often mentioned.

Chap. 14. Vers. 7.

IF the zeal of those Greek Emperours named were not a sufficient fulfilling of the monition of the first Angel, the overrunning of the Empire by the Sa­racens would be far more proper to make it up, both in regard of time and other respects, than the sub­duing by the Turks. But neither of them are signi­fied, being Visions belonging to the sealed Book. Nor needs there any farther fulfilling than what was by those Greek Emperours.

Ans. The Expositor's words on this verse are these; That this Angelical Monition was the most loudly and earnestly urged upon the Christian World, at the dread­full siege and storming of Constantinople, and subduing the whole Eastern Church and Empire to the Turk. Which makes neither the plague of the Saracens nor Turks to belong to the Opened-book-prophecy, but lets them keep their place in the Prophecy of the sealed Book. But implies onely, that the voice of that An­gel [Page 101] is not confined to the Greek Emperours onely, but may be stretched to as many, either secular Po­tentates or Prelates, or other eminently zealous men, and observant of the severe judgment of God against the Idolatrous Greek Church. For ought I know, those early Evangelici may come in for a share here, who were Preachers of the everlasting Gospel, that which was purely contained in Scripture, and decla­red against the Idolatries and Superstitions of the Church of Rome, and sealed their Testimony with their bloud, I mean the Waldenses and Albigenses. Who if they made any use of the judgments of God by the Saracens on the Empire, as well as others might do of his judgments by the Turks, and it can be made out, I am not against it. And from the end of the Albigensian War, which was finished Anno 1242, to the taking of Constantinople, which was in the year 1453, in that Interval there were many famous men declaring for the everlasting Gospel against the Anti­christian doctrines and practices, and they making the Pope of Rome the Antichrist, could not but de­nounce this approaching judgment. You may see their names in Alstedius and David Pareus. And up­on the taking of Constantinople by the Turk, the voice of this first Angel would be louder in preaching the everlasting Gospel, and denouncing the fall of Anti­christ or Babylon till the second Angel could tell the news that it was done. See Alstedius his Chronologia testium veritatis, where you may easily make Col­lections to this purpose.

Vers. 8. The fall of Babylon, viz. the commence­ment of it, is most aptly applied to the separation of the Albigenses and Waldenses from the communion of it; to which may be added the separation of the [Page 102] Greek Church from it, before the subduing of the Empire by the Turks. But to apply this to the Re­formation, will clash with the admonition of the third Angel.

Ans. The Waldenses and Albigenses could not be the Angel that declared that Babylon was fallen, but were a people that were aggrieved that it stood, but were an holy good people, and truly Evangelical, and preachers of the Everlasting Gospel, and denouncers of the judgments of God against Babylon, predicting that it would fall, and therefore belong to the first Angel. And though Mr. Mede would draw the af­fairs of the Waldenses and Albigenses to the voice of the second Angel, yet he has not the confidence to say that their appearing was the fall of Babylon, but onely, that, as he phrases it, Iam nunc ruinae Babylo­nis jaciuntur fundamenta. And he would counte­nance his application from the very place that, [ Ba­bylon is fallen is fallen] alludes to, Isa. ch. 21. Because at the time that Isaias uttered that Prophecy, the Medes cast off the yoke of the Assyrians, and build­ing their imperial City Ecbatana under their new King Dejoces, laid the foundation of an Empire fatal to Babylon, as well as to Nineve. But supposing that so, yet it is plain in the Vision that the Prophet Esay's Imagination was not carried to the time of Dejoces and the building of Ecbatana, but to that very festival night that Belsazer celebrated, in which the Medes and Persians took Babylon. And it might very well then be said, Babylon is fallen, is fallen. But the other time being about 150 years before, if it had been said that then Babylon was fallen, it had been a falshood, and so it is in the News of the second Angel, if the Angel respect the Times of the Albi­genses [Page 103] and Waldenses, and say that then Babylon was fallen, it is plainly an untruth, it standing tight a­bout 400 years after their appearing. Nor can his so pronouncing be excused by this passage in Esay, as has been plainly proved. See Munster, Vatablus and Cornelius à lapide upon that Vision of Esaias.

But now, how the separation of the Greek Church has any place here, I understand not. But if the breaking of that short union, such as it was, of the Greek Church with the Roman be reckoned to this partial fall of Babylon, how much more is the Refor­mation begun by Luther (which is nearer to that af­fair of the Greek Church, than that to the Albigensian) to be reckoned thereto, when so many Countries, Principalities and Kingdoms fell off from the Papacy? Wherefore this voice of the second Angel is most fit­ly applied to the Reformation, as the Rising also of the Witnesses, the Rising of the Witnesses being the fall of Babylon. And it is said expresly, at the Ri­sing of the Witnesses, that a tenth part of the City fell, viz. of the City Babylon. Which being not a final or total Ruine of Babylon, but, as it were, the Primity thereof, and at least a tenth part thereof fall­ing at the Reformation, it is a most evident argument that the Reformation is the Rising of the Witnesses, and this very fall of Babylon, which is with that Joy and Triumph declared by this second Angel. What can be more clear? And therefore this joyfull An­nunciation of the fall of Babylon corresponds with the Doxology of the Elders upon the sounding of the seventh Trumpet, ch. 11. Nor does this at all clash with the Admonition of the third Angel, as we shall presently see.

[Page 104] Vers. 11. The misapplying the Monitions of the two former Angels hath run the third out of distance, to signifie the Condemnation to Hell-Torments, which is peculiar to the day of judgment, whenas plainly here is signified a judgment in this life. For their torments are said to be in the presence of the holy Angels, and by reason of the suffering them the Worshippers of the Beast have no rest day nor night; And it's also said, Here is the patience of the Saints, viz. in bearing what they shall suffer from the Wor­shippers of the Beast enraged with these Torments. So that doubtless this Monition of the Angel does sig­nifie the plagues of the Vials.

Ans. The Monition of the third Angel is not run out of due distance, nor reaches to the last judgment, when the wicked shall be cast into Hell, but is onely a peremptory declaration, that those that worship the Beast and his Image shall be so served at the last day, at the general day of judgment. But this does not excuse them from unquietness and unpeaceable­ness of mind in this life. And that that final Judg­ment is to be inflicted in the presence of the holy An­gels, and in the presence of the Lamb is no argu­ment that it is a judgment in this life, because the Holy Angels, as also the Saints ( Martyrs especially) will be Assistents to the Lamb on his Tribunal at the last day, when he shall pronounce that dreadfull sen­tence, Go ye accursed into everlasting Fire, &c. All Ex­positors agree that Infernal Torments are here un­derstood, by being tormented with fire and brim­stone, and the smoak thereof ascending up for ever and ever. But that which follows concerns the un­peaceableness of mind, and unquietness of conscience in them that have any conscience left in them, if they [Page 105] worship the Beast and his Image, by reason that the voice of this Angel will be so loud and clear touching the Idolatrousness of the Church of Rome, and the Unsalvableness of those in her Communion. Which will the more enrage the Pontifician party to perse­cute and necessitate others that have any conscience left in them to suffer any persecution rather than ha­zard their own salvation, and turn Idolaters. This will be the most eminently fulfilled, I mean the preaching of the third Angel, under the effusion of the fourth Vial in the Mystical sense thereof, though it has in some measure been fulfilled all along the Re­formation, and may reach through all the Vials by a Geniconaea, but by an Idiconaea more peculiarly re­spect the fourth. But from hence is that which fol­lows: Here is the patience of the Saints, &c. So that the Remarker and Expositor here agree, That the Monition of the third Angel respects the plagues of the Vials in some sort.

Vers. 15. The Angel coming out of the Temple, does here and elsewhere signifie their coming from the Throne of God, where they received his com­mands, and justice and judgment being the habita­tion of his Throne, the righteousness of those com­mands may be farther signified. Also they being ministring Spirits attending at the Throne (signified by the seven Lamps burning before it) the Temple is their proper abode till they be sent out. But what ground there is to make the Temple here to represent the Church, I do not apprehend.

Ans. This conceit of the Remarker would be the more plausible, if the Angel had been said to come from the Throne. But every one that went into the Temple went not into the Sanctum Sanctorum. That [Page 106] was a privilege of the High Priest onely. And that all Angels have the honour to attend the Throne, is a point the Remarker will never be able to prove; Nor that the Temple here signifies the [...] thereof in that strict sense. For [...] sometimes signifies as large as [...], which is rendred Templum, which contains the outward and inward Court also. And Peganius, an excellent Critick in the Jewish learning, touching this Angel coming out of the Temple, says, It was anciently a custome among the Iews, out of the Temple to appoint labourers for the first Harvest, and to signifie to them when they should begin. Certainly those labourers which were appointed out of the Temple, nor the appointers of them were such as en­tred the Sanctum Sanctorum, and approached the Throne, &c. And Mr. Mede expresly interprets this Angel's coming out of the Temple of the prayers of the Church in general, as that from the Thysiasterion of the prayers more especially of Martyrs and Con­fessors. How largely [...] signifies, may appear from what is said, Psalm 29.9. [...], And in his Temple does every man speak of his glory. But it is not for every man to enter into the Sanctum, much less into the Sanctum Sancto­rum. The whole Fabrick is called [...], as being the Habitation of God, as the Notation of the word implies. And Iohn 2.19. where our Saviour says, [...], Destroy this Temple, the Jews presently understood it of the whole fabrick that in­cluded the Courts, which makes them answer, Forty six years, [...], was this Temple a building, &c. Wherefore it is plain there is ground enough for the Temple, representing the Church of God, the Con­gregation of God or his people using solemnly to be [Page 107] gathered thither. And our Saviour calls it the house of Prayer. This Angel therefore coming out thence, and speaking to the other Angel sitting on the cloud representing Christ, to put in his sickle signifies whi­therto the prayers of the Church tended.

Vers. 16. The reaping of him that fate on a cloud, may signifie the ascending of the Witnesses in a cloud, or rather the consequences thereof. For their ascent will be the pitching of the Thrones for the Ancient of days to sit, or a commencement of that judgment that is to be given to the Saints of the most high to take away the Dominion of the Beast. So that the reaping here will be the separating of the people of God from communion with the Beast, to associate them­selves with the Risen-witnesses, and to fulfill the Mo­nition, Come out of her my people, &c.

Ans. Is he then that sits on the cloud the Risen-witnesses? It's pity but there had appeared another with him to make them two. The description im­ports that it is Christ himself, according to the usual sense of Interpreters, even that son of man that comes in the clouds of Heaven, and the Ancient of days gives him the Kingdom, which he augmenteth here by this Harvest of the converted Iews, this immediately pre­ceding the Vintage, which synchronizeth, and is in a manner the same with the seventh Vial, (see Mr. Mede) and with the battel of the Rider on the white Horse, ch. 19. which there immediately ensues the Marriage of the Lamb, which in all reason is un­derstood of the calling of the Jews. The Rising of the Witnesses is certainly before the first Vial, but this affair synchronizeth with the sixth. So much out is the Remarker here.

[Page 108] Vers. 18. Here the Angel that hath power over the fire, his crying to him that had the sharp sickle is said to be for vengeance on the cruel Murtherers and Idolaters, but the vengeance taken by thrusting in the sharp sickle is said more especially to respect the converting them, which is a strange vengeance. And the making the mention of fire here to be, because of the Martyrdoms inflicted by it, is not sense. But the Angel is said to have power over fire in respect of his executing God's wrath by causing fierce and blou­dy wars consuming like a fire, &c. In which sense fire is used in the first Trumpet, and the Censer of fire cast upon the Earth before the Trumpets; And so likewise here the Angel with a sharp sickle being to reap the Vine of the Earth, viz. to gather the Antichristian party to battel, is odered thereto by the Angel that had power over fire, viz. who (as our Saviour came not to bring peace, but division, and to send a fire on Earth, and as the Rider on the red Horse in the second seal had power to take peace from the Earth, &c.) had power to cause such divi­sions and commotions as should incense and stir men up to the said battel, &c.

Ans. Upon those words [which had power over the fire] Peganius writes thus: Who in the Priest­hood, says he, of the Heavenly Tabernacle was to have care of the fire upon the Altar, whence now should be kindled the fire of vengeance. Which is a sense no way inconsistent with mine, viz. That this Altar is named in relation to the Martyrdoms under the Pa­pal Tyranny, and the fire the rather, because their Martyrdom was much by fire, they were burnt as Holocausts to the pride and covetousness of the Pa­pacy. And Peganius himself upon those words pre­cedent [Page 109] [And another Angel came out from the Al­tar] where the souls of the Martyrs, says he, were kept, and whose bloud the Lord would avenge at this time. But the fire of the Altar does not signifie wrath and vengeance simply of it self, as appears from Esay. ch. 6. where a live-coal taken from the Altar by a Seraphin, and put to the mouth of the Prophet, is a sign of his iniquity being taken away, and of his sin being purged, which is not vengeance, but mercy. And the use of this fire on the Altar was to burn their Sacrifices, which were to propitiate God's wrath, not to kindle it. Wherefore these things being con­sidered, what a severe sentence is this of the Remar­ker to say [That the making of mention of fire here is, because of the Martyrdom inflicted by it] is not sense? For it is more perfect and adequate sense than the other. The Altar and the fire that burnt their Holocausts, compared with the burning of the Mar­tyrs, which the Pontifician Power burnt as so many Holocausts, to their Pride, Avarice and Cruelty, be­ing a more proper and efficacious Incentive to pray for vengeance against them than merely the heat of fire signifying that way, which may as well signifie the warmth of mercy, the ardour, of love, and zeal for the conversion of men as vengeance. Nor does the fire of Incense, Apoc. 8. of it self signifie wrath and ven­geance, else prayer, which the fume of Incense signi­fies could onely be for vengeance, which is extremely absurd. But the coals of Incense there are determi­ned to that sense, because the prayers of God's peo­ple had been uttered that way. And the Angel that had the care of the fire on the Altar, (fire signify­ing the flames of holy zeal and love, as well as the heat of wrath and revenge) may call to him that has [Page 110] the sharp sickle, according to both these senses, out of wrath to destroy one party, and out of love and mercy to convert the other. For that seems to be an affected mistake in the Remarker, that he makes the Expositor to allot both vengeance and conversion to the same party. So that the Objection is a mere Cavil.

Vers. 19. Here is likewise a strange Wine-press of the Wrath of God, viz. Mens being pressed in con­science upon sharp convictions of sin by powerfull preaching, whereby the wrath of God against them is kindled in them. Such perverting of the easie, plain sense of the Text seems to proceed from an af­fectation of speaking smooth things.

Ans. This meaning of the Wine-press is not so strange as true, as I shall make appear in my Answer to his next Remark. And as for the Remarker's insinuating an affectation in the Expositor of speaking smooth things, and that he should mis-interpret the Vision out of this principle, if he again should say that the Remarker mis-interprets Prophecies out of a deep fierce Melancholy, would that be an argument? or onely a sign of want of better arguments?

Vers. 20. As the Juice of Grapes troden by horse­men in a Wine-press would spue out to the horse-bridles, so a great slaughter is here aptly signified by bloud coming out to the horse-bridles in the Wine-press of the wrath of God. But that a perfect victo­ry over the contumacious by a full conviction of them should be here signified, is the continuance of the strange conceits in the two foregoing verses, turning the great wrath of God, which at the great day of God the seventh Trumpet is to be executed upon the obdurate enemies of Christ by that decisive [Page 111] battel betwixt him and them into the great blessing of making them Converts, &c. And that 1600 fur­longs should here signifie Symbolically, and not Nu­merically, is also a groundless conceit. For the Nume­rical signification is the plain easie sense, and there is no intimation of any other sense; whenas the number 666 (which is instanced in to countenance a Symbolical sense here) hath the same plainly sig­nified in the Text, that it is to be taken symbolically or mystically. And also the same is evident in the wonderfull apt application of it, which in this case altogether fails. Therefore it had been better still to have taken up with Mr. Mede's conceit, than to re­linquish it for this undoubted Mystery, which is doubtless a great mistake.

Ans. This is the first news I have heard of Hor­ses being Wine-pressers. Nor is the bloud of the Grape in the Vision said to spurt up to the Horse-bridles in the Wine-press, but to come out of the Wine-press, even to the Horse-bridles, and that for the space of one thousand six hundred furlongs. What, could the bloud spurt so far out of the Wine-press? then certainly it spurted above the Horse-bridles in the Wine-press. Ribera most certainly has hit on the most genuine literal sense of this pas­sage, who first mentioning that of Ioel, ch. 3.13. Get ye down, for the Wine-press is full, the Wine-fats overflow; he says, Iohn outdoes this expression of the Prophet, whenas he says so much Mustum came out from this pressing, that not onely the Wine-press was full to the top, but overflowed the neighbouring ground to a thousand six hundred furlongs, and so deep that all the space was unpassable by any foot­man; and if an horse-man rid in it, it would take [Page 112] his Horse up to the bridle. This is assuredly the ea­sie and natural sense of the letter. And therefore if the letter be to be expounded of a carnal warfare, there will be such a battel as will overflow the ground with bloud for sixteen hundred furlongs, that is for two hundred miles together. Which if you suppose in length, as all Interpreters in a manner look that way, and take it for granted that the longitude of the bloudy Tract is intimated, unless there were a chanel made on purpose, it would proportionably spread in breadth. But to make a more favourable construction of it, let these two hundred miles in length spread but a mile in breadth, so that the Tract of bloud may be but 200 square miles, which is but a modest supposition, this slaughter being to be exe­cuted by the victorious Saints, nothing but either heedlesness or an efferate religious Melancholy can make any one conceit so salvage a scene of things in­troduced by them.

Besides that, it is infinitely incredible that so vast a multitude of men should be gathered into one field-battel, as that if all their throats were cut, or how­ever else they were slain should fill two hundred square miles with bloud up to the horse-bridle. Wherefore the nature of this Symbol here (which is uncapable of the gross literal sense) as that also of the Rider of the white Horse, with a sharp sword going out of his mouth, and the Camp suddenly turn'd into a tripartite City, and the synchronism and con­gruity of these three Visions that aim all at one thing, may assure any one, that either Prejudice, Heedles­ness or Complexion does not hood-wink, that the victory over one part indicated in these Visions is spi­ritual, viz. their Conversion; but as for the other [Page 113] part, which is here understood, by the City without which the Wine-press is troden (and is the same City, a tenth part whereof fell at the Rising of the Witnesses,) and in the seventh Vial, by Babylon, and by the Beast and false Prophet in the Vision of the Rider of the white Horse, the victory over them is Political, and indicates their confusion. Not that they are to be mur­thered neither, but that the City Babylon, which is the bloudy Idolatrous Hierarchy, their Revenues will be gone, and their Autority abolished, and the same is to be understood of the false Prophet, which is the City Babylon. Nor is there any need to understand any other destruction to the Beast distinct from the false Prophet, than the dissolution of that of his power that constituted him a Beast in the Prophetick style, Cruelty against the Saints, and his upholding Idola­try. Which power being extinct, the Beast is de­stroy'd, but the Legal Sovereignty is preserved for the support of Truth and Purity of God's worship, and Kingdom of his Son, who surely reigns there where his pure Gospel obtains and is maintained by the Magistrate. These things will certainly be. But to interpret these Prophecies of such salvage and pro­digious, nay impossible slaughters, and that by the Saints, as it is a reproach to them that are truly so, and may animate pretended Saints to tumults and re­bellions, so it does great injury to this book of Pro­phecies, and seasons the Peoples minds with such false notions, that when they are fulfilled, they will not know they are fulfilled, as it has happened alrea­dy in the Rising of the Witnesses. The Symbols of those three Visions are such, that any one that has any nasuteness of interpreting of Prophecies, if he give due heed, he must needs conclude that the slaugh­tering [Page 114] passages in the battel of the great day of God Almighty is a Parable. Nor do they belong to his obdurate Enemies, but to those that have been stran­gers to the Faith, nor had before the like opportunity of knowing the Truth, and being converted. His ob­durate enemies rather are to be found in Babylon, who though Hail-stones of a Talent weight fall on them, are not made contrite thereby, but blaspheme; They are obstinate, like the Fool in Solomon, whom if you bray in a mortar with a pestil, yet will not his fool­ishness depart from him, the conceit of Infallibility has so far infatuated them.

What remains in the Remark is spoke with a great deal of confidence, though what is alledged against the 1600 furlongs, signifying Symbolically, not Nu­merically, is exceeding weak. For the Numerical sig­nification applied to the extent of the slaughter, is so far from being plain and easie sense, that it is a sense incredible, yea impossible: And therefore a cer­tain Indication, that this slaughter is to be taken in a Parabolical sense, such as the Expositor has given. Suppose an Army in the field of a square figure, and that the men were so closely set together, that each of them had but half a pace, or five half-feet squared to turn them in, and that this square Army took up near upon 200 miles, let the Latus be but 14 miles and square it. The whole Army will consist of Se­ven hundred eighty four thousand thousand men, (whenas one thousand thousand is ten hundred thou­sand men) which therefore is near three hundred times a greater Army than that prodigious Army of Xerxes, which Herodotus says consisted of 2641610 fighting men. Can the Remarker believe that there will ever be such an Army so numerous meeting [Page 115] thus in one place? But suppose it, and the bloud of this Army, even of every single Souldier of it to be wholly let out of his body, which is scarce done in any one slain. In a vessel of two foot and half square, how deep would the bloud be? Certainly scarce an Inch. But scarce thirty Inches deep will reach to the Horse-bridle. So that the bloud of an Army a­bove thirty times greater than what I have descri­bed, and nine thousand times greater than Xerxes his Army will scarce suffice to make such a deluge of bloud, though wholly effused, as to reach 1600 furlongs, I mean 200 square miles, to the Horses bridles. And the Saints the Executioners of God's wrath must be the Butchers to let out all this bloud: What a monstrous conceit is this? what more incre­dible? what more impossible? And if we should make our Hypothesis yet more modest, and instead of the 200 square miles, be content with 1600 square furlongs, the root of which would be put 40 fur­longs or five miles, yet according to this Hypothesis, bloud to the Horse-bridles for such a space, will re­quire the slaughter of above a thousand times more men than those in Xerxes his Army, though his Army consisted of 2641610 fighting men. Where­fore this is a certain sign that the sense is Parabolical, and that the number is not Numerically, but Symbo­lically to be taken. Nor needed there any Intima­tion of extracting the square root here, as there is in the Number 666, because that Number is not a perfect square number; and the less need, because this way of extracting the square root was freshly intimated before, in the Number 666, and lay obvi­ous to the eye in the 144 Regiments or Chiliarchies in the beginning of this Chapter, and in these 16 [Page 116] Hecatontads it does lye as obvious here to an obser­vant eye, and unprejudiced judgment, if he be ac­quainted with the Symbolical meaning of the Qua­ternary or Number Four. The aptness of the Ap­plication whereof to the present occasion the Exposi­tor has fully made out in his Exposition and Notes. And it is notorious ignorance or prejudice in the Re­marker (no mistake in the Expositor) if he be not thence satisfied.

Chap. 15. Introduction.

THE Introduction to this Chapter does make these three places, ch. 11. v. 15, 16, 17. ch. 14. v. 8. ch. 15. v. 2, 3, 4. to signifie the same Tri­umphal Song, which is a triple errour: The first being the Doxology at the seventh Trumpet, the se­cond no Song, but the denouncing the commence­ment of Babylon's fall by the Waldenses, the third no Triumphal Song of Victory (though sung by the Victors over the Beast and his Image,) but of admi­ring and glorifying God for his judgments by the pouring forth of the seven Vials, then in view in the Angel's hands, so as to make all to fear and glorifie him.

Ans. These three places do most certainly refer to the same thing, to the fall of the tenth part of the City of Babylon, or the Rising of the Witnesses, which is in a manner the same; They are also three testifi­cations of Ioy and Triumph upon that notable passage [Page 117] of God's Providence, call them Songs, or Doxologies, or joyfull Annunciations, it is all one to the Expositor. The first is a Doxology at the seventh Trumpet, but for the Rising of the Witnesses immediately mention­ed before. The second is the joyfull Annunciation of the good news of Babylon's fall in part, namely the tenth part of the City, which the Waldenses could not tell was fallen, nor any for them in their time, for it stood then entire, and so continued for about 400 years after. The third is a Song of Victory, it being a Song of the Lamb, in imitation of that of Moses, when they triumphed over Pharaoh and his host af­ter they were overthrown in the Red Sea. What can be plainer? And these are said to be Victors over the Beast; and in the Song it self it is said, All Na­tions shall worship before thee, because thy judgments are manifested, namely upon Babylon in the fall of the tenth part of their City, and in the Rising of the Witnesses. How clearly and naturally do these things hang together? Which if it were not, there would be no occasion nor object of this Triumphal Song. For who but fools or mad men triumph before victo­ry? Nor could it be for the future pouring forth the Vails then in view. For it is not said these Victors saw them, but that St. Iohn saw them. Nor did St. Iohn see them before this Song of the Victors was ended. For the first verse is onely a general Title of the Chapter about the Vials. The particular or­der of his seeing them is afterwards. For he says ex­presly, v. 5. That after this Song of the Victors he looked, and behold the Temple of the Tabernacle of Heaven was opened. Which implies it was shut, or his eyes shut to it before. And the seven Angels came out of the Temple, &c. And it is farther ma­nifest [Page 118] from v. 7. For one of the four Beasts there mentioned had not given the Vials to the Angels till then. How could the Victors then see them have them, before they were given them? So that this Song will have no Object of praise and thanksgiving. Which is a plain demonstration that the Remarker is in a mistake.

Vers. 1. The Beast is not the Roman Hierarchy, but the Ten-horned Beast headed by the false Prophet or Roman Hierarchy. It's sufficient to call the Vi­als the seven last plagues, if they begin after the sixth Trumpet, and end with the seventh, especially the Trumpets belonging to the sealed Book, and the Vi­als to the opened Book, and so may rather respect the preceding plagues of the opened Book, viz. those said to be inflicted by the Witnesses, and also by the two precedent Angels to the third, who is Monitor of the Vials.

Ans. The Beast here is most certainly the Roman Hierarchy or two-horned Beast, because v. 2. the Victors are said to have got the victory over the Beast, and over his Image; and it is plain, chap. 13. That the Two-horned Beast was the Maker of this Image: but it farther follows, And over the number of his name, which also plainly belongs to the two-horned Beast. And as for the seven last plagues (in which is filled up the wrath of God against the said Beast, which suffered considerably in the Rising of the Witnesses) none of them seven can be called the last, which end before the sixth. Those plagues must certainly expire before any of the seven begin, in re­spect of which all seven are to be called the last plagues. This is pitifull tearing and forcing of things to serve a fond Hypothesis, that will not hold water. [Page 119] Lastly, The second Wo-Trumpet being mentioned in the Opened-book-prophecy, is a plain Indication that as to order of time and succession of things, the seven last wofull plagues in the last Wo-Trumpet must suc­ceed the second Wo-Trumpet, and consequently the fall of Babylon and Rising of the Witnesses, though all the first six Trumpets belong to the Sealed-book-prophecy, as does also the Interval of the seventh. And as for the plagues inflicted by the Witnesses, they were during their 1260 days prophesying, ch. 11.6. and therefore the same with the six first plagues, there being no other actually inflicted plagues prefigured but they. And for the two An­gels, they are no Inflicters of plagues, but Adverti­sers touching God's judgments to come, or already fallen on the Idolaters.

Vers. 2. The Sea of glass here is the same with that ch. 4.6. and therefore hath respect to nothing farther than what it there signifies; And to make standing on the Sea of glass to signifie standing on the shore of that Sea, is a great straining of the Text; Nor was there any such deliverance of the Prote­stants, or overthrow of the Pope by the Reformation, as to make any Parallel between that and the Jews deliverance and Pharaoh's overthrow. Nor was the overthrow that was then given to the Pope by the doctrine of Iustification, that being but one particu­lar of the Reformation, but the main of his over­throw then was the casting off his Supremacy.

Ans. That the Sea of glass is not the same with that in ch. 4.6. though it may be also alluded to, is plain in that it there is said to be [...], as the Lamps are also said to be, and therefore within the N [...]. (For indeed the whole scene of things, [Page 120] some whereof, according to the Mosaick Position, are without the N [...], are there represented as within, and that not without a Mystery, it signifying that the Representation is of the state of the Church redu­ced to the most early Primitive Apostolick Purity.) But the Sea of glass here is seen by Iohn before the opening of the N [...], before the Temple was opened, v. 5. Which does put it more out of doubt that the Red Sea congealed as it were into two Walls of glass, (as Zeno Veronensis glosses on Exod. 14.22.) that the Israelites might pass over the yellow or fulvid Sand, betwixt, is chiesly alluded to; and it being called also the Song of Moses, the servant of God, doth farther ratifie it. And indeed I meet with no Expo­sitor Papist nor Protestant, old nor modern but agree that Moses his song at the overthrow of the Aegyp­tians at the Red Sea is alluded to. Wherefore the Remarker's refractariness to so evident a Truth is ve­ry remarkable. Nor is it any straining of the Text to translate [...], stand­ing upon the shore of the Sea. For [...] signifies as much as prope or juxta, and therefore if it be near or hard by the Sea, where is it but on the shore? And that it is understood of the Red Sea, all Interpreters a­gree, as I noted before. But the Remarker it seems is wiser than them all. But I hope he will not be wiser than the writer of the Apocalypse, who com­pares the State of the true Church under the Tyranny of the Papacy to the Israelites servitude in Aegypt. ch. 11. Wherefore our being freed from this bondage, may very well be parallel'd to the Iews deliverance and Pharaoh's overthrow. And lastly, the doctrine of Iustification, though it was not the onely Instru­ment, yet it was a main one. The comfort where­of [Page 121] being so zealously and frequently instilled into the minds of both People and Potentates, and that great drudgery and bondage under the Pope being held up by the contrary doctrine in that Church; this proved a notable Engine to out the Pope, not onely of his Supremacy, but to free the people of all those superstitious Burthens they groaned under be­fore.

Vers. 5. The ^a Harpers victory over the Beast does not signifie the Protestants victory, but the victory of those sealed and measured, for preservation against whom the Antichristian Powers could not prevail. ^b The Temple of the Tabernacle of the Testimony in Heaven is not the same with the Temple opened in Heaven, wherein was seen the Ark of the Testa­ment, ch. 11.19. ^c For that, as formerly was said, signified the receiving of the Christian Worship and Laws by the Emperours. ^d But this verse apparently relates to another time.

Ans. That the ^a Harpers victory over the Beast signifies the Protestants victory, has been proved o­ver and over again; It is a Song of Thanksgiving for their deliverance from the Roman Pharaoh, and declares God's judgments to have been manifested upon him. And as for the 144 thousand sealed ones, (for that that measuring for preservation is a mere conceit I have shewn in its proper place) whose in­vincible constancy and faithfulness to the Lamb, and their privileges of the New Birth is intimated in the foregoing Chapter, their new Song is also there men­tioned, which none could learn but the 144 thousand that were redeemed from the Earth. That sets out their internal state, but this is a Song of external de­liverance, and alludes to the deliverance of the Israe­lites [Page 122] from Pharaoh King of Aegypt. And these 144 thousand sealed ones are the sealed of the twelve Tribes of Israel, ch. 7. As here is the Song of Moses the servant of God for their victory over Pharaoh. Wisedom is easie to him that understands, but to him that will not understand all things are hard. ^b The Temple opened here, and the Temple open ch. 11.19. is most assuredly the same Temple. For the Ark of the Testament is said to be in the one, [...], by which word [...] the Seventy render [...], and they render it also by [...] [ Deut. 9.15.] Testimony. And this other is called the Tem­ple of the Tabernacle of the Testimony. And Exod. 25.21. it is said, [...], but also before v. 16. the same thing is said, and Vatablus from the Hebrew renders it, Ponésque in arca Testimonium quod dabo tibi; upon which Cornelius excellently well, Hinc, says he, dicta fuit Arca Testimonii, id est, Legis, & Arca Testamenti, id est, Foederis. Continebat enim legem quae erat conditio foederis inter Deum & Hebraeos initi. Consequenter Tabernaculum ab Arca quam continebat vocatum est Tabernaculum Foederis & Tabernaculum Testimonii. So Cornelius à lapide. Whence we see plainly that the Temple in these two places named is one and the same Temple, which Temple stood open (out of which the Vial-angels came) as well after the Doxo­logy of the Elders, ch. 11. as after the Song of the Harpers in this Chapter; But ch. 11.19. the Ark of the Testament is said to be seen in it, because this points at the sixth Vial, which synchronizeth with the Harvest, by both which is understood the call­ing of the Jews. And therefore by the Ark of the Testament being seen in Heaven, is signified that [Page 123] that was the time in which God would have an eye to his everlasting Covenant made with the Jews, and resume them again to be his People; which sense is worthy the taking notice of, though it was omitted before. ^c That sense which the Remarker would put upon the Ark of the Testament being seen in Heaven, ch. 11.19. I have shewn the vanity thereof suffici­ently above, nor need I here repeat it. His conceit therefore sailing, and there being no mention of open­ing the Temple of the Tabernacle of the Testimony or Testament in Heaven but in these two places, ch. 11. and ch. 15. and they both being after a Song of Thanksgiving, it is a shrewd Indication; ^d That the times of the opening the Temple here, and those in ch. 11.19. are one, though the mention of the Temple being opened ch. 11. be deferred till v. 19. that it may set off the appearing of the Ark of the Covenant with a greater grace, but the time of seeing the Ark of the Covenant differs from the time of the opening of the Temple, for the former is at the sixth Vial, the latter just before the first. Wherefore in brief, The opened Temple in Heaven, ch. 11. and this opened here being one and the same, and this in order to the effusion of the Vials, this is no small confirmation of the Expositor's Interpreting the two last verses of ch. 11. touching the affairs of the Vials, which was worth noting by the bye.

Vers. 6. The seven Angels coming out of the Temple may signifie that it's by the Worshippers in the Temple, and at the Altar, viz. the two Witnesses, that they pour forth their Vials, and that they mi­nister to them in that service. Their being cloath­ed in white linen, and girt with golden girdles, signi­fies the righteousness and holiness of their admini­stration [Page 124] for the advancement of Christ's Kingdom, which though spiritual, extends to the executing Justice, and upholding true Worship, and they are the Ministers of God's wrath for transgressions a­gainst both.

Ans. That the Worshippers in the Temple, and at the Altar, are not the two Witnesses, I have shewn above, and therefore the Angels coming out of the Temple here, cannot denote them; and if the two Witnesses be the Ministers of God's wrath, it is the more unlikely that that effusion of bloud from the Wine-press, so that it would reach to the Horses bridle for sixteen hundred furlongs together, should be understood Literally, and not Paraboli­cally, else these Ministers of God's wrath must shed the bloud of an Army nine thousand times bigger than that of Xerxes, as was noted above. A But­chery incredible to be perpetrated by the Saints and holy Witnesses of God.

Chap. 16. Vers. 2.

^a TO understand the pouring forth of the first Vial on the Earth in such a general sense as the command is to pour all the Vials on the Earth (so that it is onely to correspond with the other Vi­als in the Cortex) is to make it signifie nothing; and therefore the effect of the first Vial, viz. the grievous sore on the Worshippers of the Beast is im­puted to another cause, viz. to their exulcerate rage at the Rising of the Witnesses. ^b These are but sorry conceits for which one should reject Mr. Mede's far more current account of this Vial, viz. that it signi­fies the Bohemian War that ensued the sufferings of Huss and Ier. of Prague; whereby great ruine fell on the Popish Clergy and the religious houses in that and the adjoining Countries, and miraculous defeats on the great Popish Armies sent against the Bohemi­ans, &c. Which plague is aptly signified by the Vial poured on the Earth, the two-horned Beast rising out of the Earth. And that there was then the like spi­rit in agitation in other Countries, though it did not break forth, may appear by our Commons Petition­ing in Parliament, about the same time, Henry the fourth and the Lords, that he may have the Tempo­ralties of the Bishops and Clergy which were consu­med in unnecessary courses, &c. And also by the Parliaments importuning Henry the fifth to suppress the Religious houses, as being Nurseries of Idleness, and Cages of unclean Birds. To divert which storm, the Clergy set on foot the claim of the Crown of [Page 126] France, and the War thereon, &c. ^c Also there could be no such exulcerated rage at the Rising of the Wit­nesses, because the Reformation was not the Rising of them. For though thereby the Pope's Supremacy was rejected, and some gross corruptions reformed, yet did the Reformed Churches retain generally the same Political state of Government, and so much of the Popish Leaven in Matters of Religion, that they did not cease to continue members of the Beast. ^d Nor did there appear any such Spirit of life in them to set them on their feet, and cause them to as­cend, &c. they continuing in the same worldly state and station, though freed from some Popish Grie­vances.

Ans. ^a Though the first Vial were poured out on the Earth in that general sense, doth its pouring forth signifie nothing? It will necessarily hit some parti­cular thing or person or other, and it particularly hits the marked slaves of the Beast, and inflicts a sore on them, and so every Vial the pouring it forth will mediately or immediately concern the Terra­queous Globe, namely the Inhabitants thereof. But for that special meaning of Earth, which the Re­marker takes notice of, and I have noted to answer to the Clay in Daniel, and to signifie the Ecclesiastick Rank of men, if this in general were understood by the Earth, v. 1. it were an Hypothesis very allowa­ble, yea laudable, being these Vials concern the Pon­tifician Hierarchy, which Mr. Mede calls Bestiam An­tichristianam, and all reach him either immediately or mediately, even those that are poured on the Sun, into the Air, or on the River Euphrates, they all touch the concern of the Beast that rose out of the Earth, as you may see by the Exposition of the Vi­sion. [Page 127] And the first Vial poured on the Earth in this sense, reacheth them immediately, it inflicting so noysome and grievous a sore on those that are the marked slaves of the two-horned Beast especially, their Interest being so much concerned in the fall of Babylon and the Rising of the Witnesses. Wherefore that Cup of Intoxication and Dementation through Envy, Malice, Rage and Fury (as it is said ch. 11. v. 18. upon the Rising of the Witnesses and Doxo­logy of the Elders, And the Nations were angry, which answers to the effect of the effusion of this first Vial, the noysome sore on the marked slaves of the Beast) that Cup, I say, is really the pouring forth of this first Vial, which is a grievous plague indeed. Impedit ira animum — And Quos Iupiter vult perdere eosdem dementat prius. So that by the Remarker's leave these are no sorry conceits, nor the Expositor's private opinion, but the opinion of wor­thy Interpreters before him. ^b But the Remarker's is a groundless conceit to apply that which belongs to the times preceding the Rising of the Witnesses to the Vials, which come after their Rising, as is most plain to them that do not wilfully wink against the Truth. Wherefore the War of the Hussites, &c. is such a business as the Albigensian War; and if justi­fiable, to be referred to the War betwixt the Beast and the Saints, ch. 13. v. 7. ^c Nor has the Remar­ker any evasion out of this evidence of truth, but by an unworthy vilifying of the Protestant Reforma­tion, which undoubtedly was the Rising of the Wit­nesses, and most certainly was a very illustrious At­chievement of Providence, and quite wiped away that foul face of things, which Custome and Law had established before, and is described in the Idea [Page 128] of Antichristianism, and therefore it is most wretched Ingratitude to undervalue so great a Bounty of the Divine Majesty towards his servants; like the mur­muring of the Israelites against Moses and Aaron, by whose conduct they were delivered from the bondage and Tyranny of Pharaoh. Nor was the Pope's Su­premacy onely rejected, and some gross corruptions, here in the Church of England suppose, reformed, but all gross corruptions, nor were there any left that can be a just cause of Separation from our Church. But the cavil now forsooth must be, because they retain still Political Government (for Popish leaven in matters of Religion, which is reformed to the pat­tern of the Times that were symmetral, is plainly outed from our Church) and continue in the same worldly state and station (the terms for Political Go­vernment) as if all Political Laws and Orders, though they were made and managed for the support of the Kingdom of God and the purity of his Worship were worldly. How freakish is this? But how outragious to make the Reformed Churches, merely for this cause to continue Members of the Beast? This is such a wild Imagination, that it is more becoming those Dreamers St. Iude describes, that despise domini­on and speak evil of dignities than any sober Chri­stian. ^d And lastly, as I remember I noted before, the Spirit of life entring into the Witnesses has not a Spiritual sense, but Political. And the Genius of Prophetick Iconisms, and of the Apocalyptick Prophe­cies, is rather to adumbrate the External and visible state of the Church than the Internal.

There is onely one thing remaining in this Re­mark, at the beginning, that I may seem to have slipt over, viz. That the effect of the first Vial, [Page 129] namely that rankorous sore does not seem to be im­puted to the effusion of the Vial, but to the Rising of the Witnesses. But I answer, that it is sufficient that this sore rages in the time of the Vial-Angel. For here are seven distinct Times allotted to the seven Vial-Angels, as there are seven distinct times allot­ted to the seven Trumpet-Angels, and what happens in the said allotted times is attributed to the Angel to whom the time is alloted, whether the Angel con­tribute any thing to it or no. Nor does any one ima­gine that the Locusts and Euphratean Horse-men were blown out of the fifth and sixth Angels Trumpets, but that those things happened under the times al­lotted to them. And the Rider of the red Horse un­der the second Seal, he is said to take peace from the Earth, merely because in his time there were such kil­ling and slaying one another. And it is something Idiotical to think otherwise of these things. But sup­posing there must be some real activity in this first Vial-Angel for the inflicting this angry Aegyptian boil, there is not the least absurdity in allowing it, viz. That as an evil spirit from the Lord haunted Saul when his Melancholy fits came upon him, so this first Vial-Angel may commissionate some spirits, upon the envy and the anger the Bestians had concei­ved against the Risen Witnesses, to actuate them with more than ordinary rage and madness against them, and so infatuate their counsel by this distemper. This, I hope, will take away all scruple touching this first Vial.

Vers. 3. The second Vial is made to synchronize, and in substance to be the same with the first, the first being supposed to be the envious raging at the Reformation by the enemies of it, and the second [Page 130] the Reformation it self in rejecting the Pope's Auto­rity, &c.

Ans. This second Remark is a mere calumny. For the first Vial does not synchronize with the se­cond, because the first, viz. that exulcerated Rage of the marked slaves of the Beast began presently upon the Rising of the Witnesses, while the Reformation was but fresh, young and tender, and not so tho­roughly established, but was capable of quick Reci­procations of affairs, as it happened, here for example in England, Queen Mary so suddenly succeeding King Edward. But after this there was a more full settle­ment and firm establishment of the state of the Risen Witnesses, so that through many Provinces, Princi­palities and Kingdoms, which are so many Seas, the Pontifician party was hopeless and helpless, those Seas becoming by the effusion of the second Vial as the bloud of a dead man. For they were all dead to the Emissary fisher-men of the pretended successour of St. Peter, nor a live Fish to be taken for their game. The perfect Revulsion of these great Parts of the Pon­tifician Iurisdiction from those that his power still did actuate and enliven; and the hindering them from reuniting for a due time, till they were turned into the congealed bloud, as it were of a dead man; this was the effusion of the second Vial, and plainly distinct from the first, and such as to which the first might well contribute. For the marked slaves of the Beast being dementated with wrath, would necessarily doe such things as would excite the other party to use all possible care and diligence, courage and resolution to make all sure against them for the future. The second Vial therefore is not the Rising of the Witnesses or the first appearance of the Reformation, but it bears [Page 131] that analogy to the Rising of the Witnesses, that the descending of the New Ierusalem under the second Thunder (which comprizes the settlement of the Millennial Empire of Christ) does to the victory of the Rider of the white Horse under the first.

Vers. 8. The word of God is no subject capable of pouring a Vial thereon: And as for the clear con­victive Explications thereof, this as to those that are convinced thereby is not a punishment ( viz. a Vial of wrath) but a blessing: And so if it be taken to sig­nifie the conversion of any Emperour or Poten­tate, &c.

Ans. I noted at first that all the Vials are com­manded to be poured on the Earth; which if we consider seriously, must needs be understood in the in­ward sense, of the two-horned Beast that came out of the Earth or Clay. And therefore on whatever they are said to be poured, they must reach this Earth ei­ther mediately or immediately, directly or indirectly, that is, reflexively, or else the Angels do not obey the Divine Command. But if the effusion of the Vial reach the two-horned Beast to detriment him, whe­ther mediately or immediately, it is poured on the Earth, and the Divine Command is fulfilled. And in this sense a Vial may be poured on the Word of God, which may illuminate Emperours, Kings or Princes to the great damage of the two-horned Beast, and so rightly be said to be poured on the Earth, though it be first discharged on the Sun in those senses the Expositor intimates.

Vers. 10. ^a It was to the Ten-horned Beast that Satan gave his seat, and so the Vial poured here on the seat of the Beast does signifie that Beast. Here­by the root of the Beast's Autority seems to be struck [Page 132] at, viz. That whenas the precedent Vial poured on the Sun, and scorching men with great heat, seems to signifie mens being zealously incensed, and so sharp­ly inveying against, and reproving the corruptions and oppressions of the Antichristian Powers then ru­ling; this Vial seems to proceed farther, and to strike at the Root of their Autority, ^c asserting the right of Christ to rule, and his Laws of Truth to be obey'd, and so all powers that obstruct the advancement of his Kingdom to be enemies, &c. Therefore it's likely to be the Result of the Rising of the Wit­nesses.

Ans. This is an Assertion quite contrary to that necessary Hypothesis in explaining the effusion of the Vials, whose Object is the two-horned Beast. Be­sides, if this seat signifie Rome, as Mr. Mede would have it, this indeed the Dragon gave to the ten-horned Beast, but it is plain the two-horned Beast possesses it, nay he has usurped the secular power also in ordine ad spiritualia, so that it is a vain thing to understand here any Beast but the two-horned, at whom the whole Vision of the Vials does aim. The Residue of the Remark is marvellous (unless I mis­understand the Remarker's meaning) which supposes bitter Invectives against the Sun, that is the secular Powers Antichristian, like the barking of dogs against the Moon, to be the pouring forth of the Vial upon the Sun. Certainly that Angel that does thus, mi­stakes his Instructions. For he was to pour his Vial upon the Earth from that general command, and here he pours it upon the Sun without any reference to the Earth. Besides that, this account of this fourth Vial, by the Remarker, is very dilute and in­distinct, he making the Sun to signifie any secular [Page 133] Antichristian Power, and the effusion of this Vial upon it nothing but the grumbling of some male-contents against their Governours, and inveying a­gainst their administration of affairs, because they sute not with their humour or interest. Which is a thing done by some or other so repeatedly or conti­nually in all Governments (which are never free from such spirits) that it is impossible this should be a particular character of any of the Vials. And moreover it is a plain contradiction to the Text it self, which runs thus: The fourth Angel poured out his Vial on the Sun, and power was given him to scorch men with fire. Whom then can he be thought to scorch but those that have so incensed him? So that the plague will be on them that invey against the Antichristian Powers or the Beast, which is contrary to the drift of the Vision, and to the mention of the blasphemy of them that are scorched. This is fond enough I think. But something follows still worse, and more foul and fond (if, as I said before, I rightly understand him.) ^b What Achmetes, what Artemido­rus ever taught the Remarker, that the seat of a secu­lar Potentate signifies the root of his Autority? This must be in some Countrey, pardon the pleasantness of the conceit, where mens Chairs grow to their Breech, even as the Root and the Trunk or Stalk of a Plant grow together. But as the fancy is forced, so the doctrine therein implied is unsound in his ex­position of these two Vials, fourth and fifth. And besides, that gloss on the fifth is nothing but that stale Calvinistical or rather Iesuitical Principle, a weak and wicked falshood, not a stinging truth that should make them gnaw their tongues for pain, viz. Domi­nium [Page 134] sundatur in gratia. Which Vial has been pour­ing out so long that methinks it should be empty by this, or never be empty till the Millennium, and so this Application will have the same diluteness and in­distinctness that the former. To rail against the Au­tority one lives under is against the duty of a Chri­stian. The Apostle Paul says, Thou shalt not speak evil of the Ruler of thy people, Act. 23.5. The Apo­stle Peter describes the worst of men thus: 2 Pet. 2.10. They despise Government, presumptuous are they, self-willed, they are not afraid to speak evil of digni­ties. To which add that of Iude; yet Michael the Archangel, when contending with the Devil, he dispu­ted about the body of Moses, durst not bring against him a railing accusation (though you may be sure he was in the right) but said the Lord rebuke thee. Certainly none of the Antichristian Powers can be worse than the Devil the Prince of Darkness, nor any of the reprehensive Saints greater or more holy than Michael, which I note that they that take them­selves to be Saints may learn good manners of him. ^c And then for the striking at the root of Autority in pretence of Christ's right to rule, and his Laws of Truth to be obey'd: If this be the result of the Ri­sing of the Witnesses to come, God be thanked that they are risen already, and that this is but a dream, and are ready to instruct all the world, and have done it upon occasion. That every soul is to be subject to the higher powers: For the powers that be are ordained of God; whosoever therefore resisteth the power, resisteth the Ordinance of God; and they that resist, shall re­ceive to themselves damnation. And yet the Powers then, touching which St. Paul speaks, were not onely Antichristian in some sense, but mere Pagan. But [Page 135] from this we may understand, that the Root of all Autority is God himself. And therefore they are Witnesses with a witness, that in pretence of Christ's right to rule, will strike at the Root of all Autority, God himself, and be guilty of a [...], as the ancient Giants were, viz. of fighting against God. Wherefore this doctrine implied in the Interpreta­tion of these two Vials, made by the Remarker, is extremely unsound and unchristian, and consequent­ly upon this account also his Interpretation is false.

Vers. 12. Though the drying up the River Eu­phrates may signifie such mutation in the Turkish Empire as to make way for the Iews and Eastern Nations, &c. yet it's like to have some farther signi­fication, viz. That whereas Euphrates was a great defence to Babylon, by diverting the stream of which Cyrus took the City, something analogous thereto (whence may be the great strength and confidence of Mystical Babylon) may be here signified to be removed to the like purpose. But what this is, time must disclose.

Ans. This Remark is ingenious enough. But why may not the Entireness of the Turkish Empire be the great defence of the Mystical Babylon? So that as the Entireness of the Roman Empire hindred the ap­pearing of the Man of sin or Antichrist, so the En­tireness of the Turkish Empire may retardate Anti­christ's ruine; The Kings of the East not appearing for the truly Apostolick Church, till there be some change or brokenness in the Turkish Empire.

Vers. 16. ^a There's no such Commutation of Ico­nisms here as is imagined, ^b but the division of the City into three parts is the consequence of that de­cisive [Page 136] battel, viz. the Antichristian party being over-thrown and dissolved, two parts thereof, viz. the Beast and false Prophet are cast into the lake, &c. and the third slain with the sword proceeding out of the mouth, &c. ch. 19. v. 20, 21.

Ans. ^a It is impossible but that there should be a Commutation of Iconisms in this Vision. For the fore part of the Vision, from v. 13. to v. 17. represents the forces of all the Kings of the Earth, those of the Dragon's party, viz. Pagans and Infidels, and those of the Beast's and false Prophet's party, viz. the Antichristian forces, drawn out to fight against the Army of God Almighty or the Lord of Hosts, viz. the Evangelical party, into the fields of Armageddon, but neither fight nor success is mentioned hitherto, no nor so much as the seventh Vial poured out upon them yet for the discomfiture of the Infidel and Anti­christian party by the Evangelical. Wherefore unless there were a Commutation of Iconisms, and these tri­partite forces in Armageddon, (which comprize, as it were, the forces of all the world) were turned into as great and large a City, which might contain the same parties, there is nothing of either conflict or suc­cess of that vast multitude congregated in Armaged­don, set out in the Vision, which is extremely ab­surd; as if the Spirit of Prophecy had forgot in the mid-way what he was about. Wherefore the same thing to be predicted, is continued, but by a Commu­tation of Iconisms, and the tripartite forces in the field are represented by a mighty City divided in­to three parts, and the Battel is represented by those Boanergeses the preaching part of the Evan­gelical Host thundering over this great City, and the success by declaring that the Cities of [Page 137] the Nations, that is, the Infidels, they fell, were thunder-struck, converted to the pure Apostolick faith by the powerfull preaching of these Evange­lists. But it is said of Babylon, which is part of this great City, that Hailstones of a talent weight fell upon her; but instead of being converted, she blas­phemed; but that she was vanquished in a Political sense, is plain from the Description. A man must wink hard that can keep his eyes from intromitting so clear a Truth. But now to what the Remarker alledges, I say; ^b How can the dividing of the City into three parts be the consequence of the Battel in Armageddon, when there's no fighting there, nor the Vial poured out till v. 17? And the great City an­swering to the tripartite forces drawn out into the fields of Armageddon, viz. Infidel, Antichristian and Evangelical, the said City must contain the same, but this Tripartition the Remarker would take up with­all, leaves out the Evangelical party, and makes the Antichristian party two, whenas, quatenus Antichri­stian, they are but one party, and ought to be so ac­counted. And lastly, for the third party slain with the sword; here's no mention of slaying with the sword in this Vision, but of the Cities of the Nations being Thunder-struck. To all which you may add, that the Beast and the false Prophet were as much two before the fight as after, and those slain with the sword, viz. the Draconick party were one part of this Tripartition as much before as after the fight. So that the fight could be no cause of this Tripartition. Nor is there any true Tripartition but what was be­fore the Conflict, and which was of the whole num­ber of the forces, Evangelical, Antichristian and In­fidel, into those three parts. For Logick tells us, as [Page 138] there is Reciprocatio definitionis cum definito, so there must be Distributionis partium cum toto. There must be an adequateness in both.

Vers. 17. ^a It's done, does here (as formerly no­ted) answer to the same words, ch. 21.6. and signi­fie the same with, The mystery of God shall be finished, and time shall be no more, ch. 10. viz. The course of this world is at an end, and all things are become new, the Politick frame of Governments is to be dissolved, and a new Heaven and a new Earth to be established, &c. ^b But to imagine here to be signi­fied the overthrow of Antichrist by powerfull preach­ing is a strange conceit. They had long since by ob­durate impenitence been past such cure (of which they had long before this sufficient Trial) and be­come ripe for this finishing plague, which in the sup­posed sense would not be such, but a mercy. ^c The Vial into the Air signifies the immediate pouring it upon the Power of the Devil (the Prince of the Powers of the Air) or the extinguishing his power by which the Beast and false Prophet were acted.

Ans. ^a This fond fancy of the Remarker I have re­futed above; And it is a mere precarious dream of his, that all Political Government shall cease. The Mystery of God is finished if the Antichristian Go­vernments cease, and a true Christian Polity, that faithfully and effectually supports the Kingdom of Christ and the Purity of God's Worship, be establish­ed in the room of the order. This extravagant fan­cy tends to nothing but Enthusiastical Anarchy. The new Heaven and new Earth, in the Prophetick style, signifies a new Polity; and this, such a Polity, where reigneth Righteousness. ^b It is a mistake in the Re­marker, and that a gross one, that he thinks the Ex­positor [Page 139] supposes the Antichristian party to be conver­ted by these Boanergeses, it is the Infidel partly that are. Babylon remains obdurate, but in virtue of the conversion of the Infidel party to the Purity of the Gospel, the Evangelical party grows so strong, that the power of Babylon is quite abolished, which is the victory over them. ^c That the pouring of the Vial into the Air should signifie the immediate pouring it on the power of the Devil, the Prince of the Air, is a conceit both uncertain and needless, and therefore the Expositor omitted it. It rather respects the conse­quent Thundering and Lightening in the Air, &c. The miraculous restraint of the power of Satan be­gins with the Millennium, which commenceth with the third Thunder.

Vers. 18. The voices, thunderings and lightenings signifie no such promulgation of the Gospel by the Boanergeses, as is imagined, but the great judgments that then befell the Beast and false Prophet, as they signifie, ch. 8.5. and as the great Hail does plainly shew they do so here, which therefore is advisedly not taken notice of.

Ans. These voices, thunderings and lightenings do very fitly set out the promulgation of the Law of the Son of God, alluding to the thunderings and lighten­ings and dreadfull voice of God, like a Trumpet at the giving of the Law on Mount Sinai, Exod. 20.18. Deut. 5.24. and 18.16. But I do not deny but in some places it may signifie Wars in the ordinary sense. But the circumstances of things determine otherwise here. Nor does the mention of Hail hinder that de­termination, which advisedly is defrred in the Vi­sion, and placed after the fall of the Cities of the Nati­ons, to intimate that the subduing of Babylon or victory [Page 140] over her was of another sort, from that over the Cities of the Nations. Wherefore the mention of Hail is deferred till the very last verse of the Vi­sion, and disjoined from the Thunderings and Light­enings, that it may peculiarly respect the distinct exe­cution done upon Babylon, and such as followed the conversion of the Cities of the Nations.

Vers. 19. It's a great reproach to the Evangelical party to reckon it part of the City of Babylon, out of which they were come before in obedience to the voice, Come out of her my people, &c. But the three parts of the City ( viz. that the Antichristian party was composed of) are the Beast's, the false Prophet's, and the Dragon's party, answerable to the three un­clean spirits, &c. and the three parts it was divided into are as is mentioned on v. 16.

Ans. The Evangelical party is not reckoned as part of the City of Babylon, and therefore no re­proach to them. Nor can this great Armies gathered to­gether in Armageddon, which comprized the Evan­gelical forces also, be conceived not to contain the Evangelical party in it. For this great City is not Babylon it self, no not according to the Remarker's account that makes the Dragon part of it, and there­fore it must be the most absolute great City, that con­tained all the three parties met in Armageddon, the Infidel, Antichristian and Evangelical party. The Remarker's Tripartition was sufficiently confuted be­fore on v. 16.

Chap. 17. Vers. 3.

BLasphemy is to be taken here in the sense spoken of, ch. 13. as well as to signifie Idolatry; and so far as it intends Idolatry, it respects that which is committed by worshipping or idolizing the Beast, as well as what is by the Beast's worshipping of Idols; the former, though not so heinous, being of larger extent than the latter, &c.

Ans. What a fond strained conceit that is of the Remarker to stretch the meaning of Blasphemy here to the sharp reproofs given to immorigerous Saints, as some fansie themselves that deserve not the Title, I have noted ch. 13. But here is an Addition, That by the Names of Blasphemy written on the Beast, must be understood also the idolizing of the Beast, or worshipping him. By this rate all the Saints and Angels in Heaven will be full of names of Blasphemy, the Virgin Mary especially. But what Pen would ever set out the Idolatrous worship given to them from multitudes of people, by describing them full of names of Blasphemy? This it is to affect freaks and conceits of ones own, contrary to the current of all Expositors.

Vers. 8. The Ten-horned Beast signifies the Civil Politick State of the Empire, and so hath its deno­mination from the corruptions thereof, viz. the vio­lences, oppressions, and crafty fraudulent manage­ment of affairs which attend worldly Governments. Therefore though their being Idolatrous may influ­ence them to make them more corrupt, yet it makes [Page 142] no alteration in the Civil State of affairs to give a new denomination thereto. So that the sixth-headed Beast continues the same after the Empire being Chri­stian, till it receive the deadly wound by a sword, viz. till its ruine by the Barbarous Nations; and the se­venth-headed Beast that is to continue but a little while is (according to Forbes) the Ostrogothian Kings (adding thereto the preceding Reign of Odoa­cer) about the expiring of the reign of which Kings happened divers Prodigies significant of the false Prophet or two-horned Beast ( viz. the eighth Head) beginning to reign. And if the said Kings be not the seventh Head, they will be taken no notice of in the Prophecy, though their reign be almost as long as the Christian Emperours, who are here made the seventh Head, and how much shorter it is than the reign of the other, it sutes so much the better with that Head its being to continue but a little time. And the dominion of those Kings was so ab­solute, that the eighth Head could not begin to reign untill their expulsion, &c. And if they were the seventh Head, then the Heathen and Christian Em­perours make but one Head, and so the same Beast continues, as I said, under the reign of both, and therefore is not so denominated on a religious, but on the civil account aforesaid.

Which is farther evident from the signification of [...], viz. a wild Beast, and the Beast is so named for the same reason, that Ierusalem is called a Lioness, and her Kings Lions, Ezek. 19. and Nimrod a mighty Hunter, &c. And how early all worldly Rulers were noted for violence and oppression, appears by that saying of Iob, ch. 9.24. The Earth is given into the hands of the wicked, he covereth the faces of the [Page 143] Iudges thereof; if not, where, and who is he? And Solomon says, He beheld the place of judgment that iniquity was there, the place of righteousness that wick­edness was there: And the oppressions done under the Sun made him praise the dead more than the li­ving. And Psalm 82. God reproving the Rulers of the Earth for judging unjustly, and accepting the person of the wicked, and neglecting to defend the poor and fatherless, and to doe justice to the afflicted and needy; it's added, They know not, neither will they understand: they walk on in darkness, all the foundations of the Earth are out of course. So that though the Earth be in such a disorder and dissolved condition, by reason of their evil Government (as on the same occasion it is said, Psal 75.3. The Earth and all the Inhabitants thereof are dissolved,) yet they are like to proceed in the same course. Hence the Psalmist concludes, Arise, O God, judge the Earth, for thou shalt inherit all Nations; signifying, that no better is to be expected till he arise to judge the Earth, who is to inherit all Nations. Doubtless there­fore the Beast his being called [...], does chiefly, if not onely, respect the evil administration of Iu­stice.

What is here said to be the plain and natural sense of that Description: [The Beast that was, and is not, and yet is] is forced, and even frivolous. But the true sense is plain and weighty, viz. The Beast that was in the Empire, under the Emperours, whether Pagan or Christian, which ceased to be when it had its deadly wound by a sword, viz. was destroy'd by the Incursion of the Barbarous Nations, and the Em­perours extinguished in Augustulus, viz. the Empire then ceased to be the Roman Beast, or a Politick [Page 144] body governed by the Roman Laws, and headed by a Roman Prince; Odoacer then succeeding, and the Ostrogothian Kings to him, who being foreign Prin­ces, getting to rule, and continuing to govern by the sword, and not according to the Laws and Govern­ment of the Romans, are therefore rightly reckoned a new or seventh Head. But after their Expulsion, the foreign Nations settled in the Empire began to be formed into a Politick Body according to the Roman Laws, which to that end were collected and pub­lished in the Pandects, Code, Novels, &c. by Iusti­nian, who expelled the Ostrogoths; And those Nati­ons thus formed in subjection to the Roman Laws became the Image of the former Beast; to complete which Image, the new German Emperours were set up. And the false Prophet or Antichristian eighth head of Rome did so promote and countenance this new Model of the Empire, and caused such obedi­ence to be given thereunto by the Autority he usurp­ed, as was really a giving life to this Image; And in respect of the whole sway he obtained in matters of Religion, and that he had also in civil affairs in ordi­ne ad spiritualia, he became truly the Head of the Ten-horned Beast. But the government which that Beast exercised according to the new Politick Mo­del of Roman Laws (which became the common Law of the Nations setled in the Empire, though Statute or customary Laws were added thereunto) it's in respect thereof called the Image of the Beast, viz. of the former Beast, which was wounded to Death, &c.

Ans. This is a large Remark, and therefore hath room for many errours. The first is, That a King­dom or Empire is called a Beast in the Prophetick [Page 145] style, from the violences, oppressions, and crafty fraudulent management of affairs within themselves; as if it were such a wild Beast that it tore and devou­red its own flesh, which it must do if in this regard it is called a Beast or [...], a wild Beast. But a whole Kingdom or Empire being but one entire Beast, its wildness and cruelty is to be understood of its ra­vening upon other Beasts, that is, Kingdoms or Em­pires, or those that belong unto them, and are part of them. This is the constant sense of a Beast in the Prophetick style. And is repeatedly so in Daniel and the Apocalypse, but with a more precise regard to a certain Kingdom, which is the Kingdom of the son of man, which was inchoated in the Iews, en­larged under Christianity, but will come to its full extent and glory in the Millennial Empire of Christ, upon the overthrow of the Kingdom of Antichrist. This Kingdom of the Son of man is set in opposition to the Kingdoms of those several Beasts in Daniel and the Apocalypse. And whenas Mildness and Hu­manity, and pure, spiritual, rational Religion belongs to Man, fierceness and cruelty, and a proneness to wor­ship outward garish objects (as is observable in the Cercopithecus and Elephant, see Mystery of Godliness, Book 2. ch. 10.) belongs to Beasts. Whence [...] is rightly conceived to include Idolatry in it as well as Cruelty. And because the Saracens and Turks are not guilty of this external gross Idolatry, though they had Cruelty enough to be represented under the Type of ravenous wild Beasts, yet that is de­clined, and they are represented, the one under the form of Locusts, but with the faces of men, and the other under the Type of strange Centaurs or Horse­men, where the humane form comes in again. This [Page 146] were enough one would think to confirm us in the opinion of Grotius and Iacchiades, that such Empires are as much, or rather more to be esteemed wild Beasts for their Idolatry than their Cruelty. But they are called [...], wild Beasts more properly, and espe­cially for their being Man-keen, that they will fall upon and devour men, that is, the Subjects of the Kingdom of the Son of man, which is a rational Crea­ture, and who are for a [...], not for the brutish worship of Idolatrous Empires or Kingdoms. Nor does either Daniel or the Apocalypse take notice of any Kingdoms under the notion of Beasts, but such as be Idolatrous and raven upon the Subjects of the Kingdom of the Son of man, so that their Poli­tical order amongst themselves is not regarded, but their Idolatry and Cruelty upon the Subjects of the Son of man for not submitting to their Idolatry.

Secondly, His application of this his false Notion to the Ten-horned Beast in this place, is wonderfull bold and daring, as if by the Beast here described onely the Political or Secular State were understood, whenas the Text expresly says, That this Ten-horned Beast was full of names of Blasphemy, that is, of Ido­latry, according to all Expositors. Nothing can be more fully expressed than this concerning the Idola­tries of the Beast, and the Scarlet colour onely, if that, intimates his cruelty. Therefore it is not so much the Civil, Politick State of the Empire, as the Religion of the Empire established by Law that Iohn's description of the Beast aims at. And the Religion of the Empire established by Law is as much the Law of the Empire, and as essential to such a Beast as the Civil Institutes are; And there­fore it must necessarily give a new denomination [Page 147] to the Empire when the established Religion is chan­ged. But the Civil State alone is not the Beast or Empire Iohn describes. Nay the Civil Laws are not at all involved in his description, but onely the several forms of Sovereignty, as if he meant onely to characterize the Beast from the state of Religion, not from Civil Laws.

Thirdly, It is a false Principle in general the Re­marker supposes, that the Spirit of Prophecy is em­ploy'd chiefly in prefiguring the changes of the Ci­vil State in Kingdoms, especially in the Visions of the Opened-book-prophecy, which concerns the affairs of the Church and purity of God's Worship, as I noted above. So that he does toto coelo errare in these wild rambles of his.

Fourthly therefore, It is impossible that the sixth-headed Beast should continue the same after it was turned Christian. It were more tolerable to conceive that, if all the Civil Laws had been abrogated, and the same Pagan Religion retained with the same Ranks of Magistrates, that the Beast would have continued the same. For in the sense of the Pro­phetick style it is Idolatry alone with Cruelty, espe­cially against the Subjects of the Kingdom of the Son of man, that makes an Empire a Beast. And there­fore,

Fifthly, The Incursion of the Barbarous Nations, unless they were the first Extinguishers of the Pagan Religion, could not be the givers of that deadly wound to the Beast by a sword. But that wound was given before by the hand of Michael in the Combat of the Primitive Christians, with their Per­secutours under the red Dragon.

[Page 148]Sixthly, The Ostrogothian Kings cannot be the seventh Sovereignty of the Empire, (for the seventh Head they are not to be called, because there are but seven Heads in all of the Beasts, and the eighth Sovereignty is one of them) the Ten-horned Beast signifying the whole Empire. But the Ostrogothian Kings were Masters of but a small pittance thereof. This is a palpable demonstration of the falsity of Forbes his conceit. And therefore there is no infer­ring the Christian and Pagan Caesars to be but one So­vereignty from this Topick, and that therefore the Civil Polity is onely considered, not the Religion of the Empire.

Seventhly, That is also a great piece of ignorance to call the eighth King the eighth Head, which I glanced at before. For the Vision says expresly, that the Beast had but seven Heads, upon which seven Heads were the Names of Blasphemy, chap. 13. Which shews plainly that the slaying of the Beast was un­der that King or Head of the Empire (though not of the Beast) who was not Idolatrous, and that was the Christian Emperours, Constantine ▪ &c. Which a­gain is a plain evidence that the Empire is called Beast quatenus Idolatrous. Who can resist so clear light?

Eighthly, The Ostrogothian Kings reign in Rome, if it be taken no notice of in this Opened-book-pro­phecy, there is not one half-penny worth of harm done, this Prophecy respecting Religion and the Church, not civil changes in the Empire. This one­ly farther confirms that Principle so usefull in it self, but so neglected by the Remarker; and that the Re­marker also has no ground to make the Pagan Em­perours and Christian Emperours but one Head or [Page 149] King, that he might infer the Conclusion he so dotes on. That the Ten-horned Beast signifies onely the Civil State of the Empire, &c.

Ninthly, I have abundantly proved, that [...] stylo prophetico signifies an Idolatrous Polity or Em­pire, so that it is needless here to repeat it, nor does the accumulation of so many places of Scripture at all enervate what I have said; but onely intimate the Male-administration of affairs in each Empire a­mongst themselves, which is not the meaning of [...] in the Prophetick Visions, but it means Idola­trous Empires persecuting the true Church. And

Lastly, Whereas the Remarker says, that what the Expositor calls the plain and natural sense of that Description of the Beast, [The Beast that was, is not, and yet is] is forced and even frivolous, there wants no farther confutation of this uncivil reproach, than what is already said on this Remark, and may be read in the Exposition of this present verse in Apoca­lypsis Apocalypseos; but that the Remarker's sense is such, nay corsly false and impertinent, I shall now fully make evident, if it may convince him of his errour. I shall answer to every material particular there­of.

First therefore, whereas he saith; The Beast that was is the Empire, under the Emperours, whether Pagan or Christian: This assertion is grosly false (besides the defect in omitting all the Heads pre­ceding the Pagan Emperours.) For the Empire un­der Christian Emperours, before they became Paga­nochristian, was not a Beast, that was the Interval in which it was true of the Beast to say, It is not, as may clearly appear out of what has been said alrea­dy to the Remarker's first, second, and seventh er­rours, [Page 150] and briefly out of the description of the Beast by Iohn. It is a Beast full of Blasphemies, that is, hugely Idolatrous. This Beast therefore ceased to be under the Christian Emperours. And if Idolatry be not of the essence of this Beast, the Beast will have eight Heads, which is grosly repug­nant to the Vision.

Secondly, Whereas he saith, That this Beast ceased to be upon the Incursion of the Barbarous Nations, and the Emperours extinguished in Augustulus, and the Rule then under Odoacer and the Ostrogothian Kings, being not by the Roman Laws, but by the sword: here again the Remarker is quite out of the story. For though the Incursion of the Barbarians did vex the Empire, yet it did not destroy it, but they were as Morbifick matter, and preternatural or febricitant heat in the Body natural, which implies not actual Death, but a Disease onely. Nor were the Civil Laws of the Empire abrogated, but were still in use, though their course might be here and there something interrupted or obstructed as the course of the bloud is in a diseased body. And for Odoacer and the Ostrogothian Kings in Italy, it is plain out of Carolus Sigonius, De Imperio Occi­dentali, lib. 15. and 16. That Theodoricus, and so of his Successours, they supported the Roman Laws and Magistracies. Senatum, Consules, Patritios caete­rósque qui fuerant in Imperio Magistratus retinuit; and a little after, Atque omninò instituit regnum ve­teris Imperii ex omni parte simillimum. Wherefore the Empire could not cease to be the Roman Beast upon the Ostrogothian King's Rule, they retaining still the Roman Magistracies and Laws, though they were not of the Roman bloud; for several Empe­rours [Page 151] before were not. To which you may add, that Theodoricus was sent as a Viceroy by Zeno the Eastern Emperour; and that Zeno was then the Head of the Empire the Ten-horned Beast, that is, of the whole Empire the Western Caesars failing. And therefore.

Thirdly, Whereas he affirms the Ostrogothian Kings to be the seventh Head of the Empire, it is apparent he is grosly out, both upon the former ac­count, as also because it is plainly ridiculous and im­possible that the Ostrogothian Kings, whose Jurisdic­tion reached to such a small scantling, should be the Head of the Ten-horned Beast, which signifies the whole Empire.

Fourthly, Whereas he tells us, that the subjection of the barbarous Nations to the Political Roman Laws, collected by Iustinian, was the making of the Image of the Beast, that is again a conceit impossi­ble. For as much as the Image of the Beast is the Image of the Red Dragon, whose character is Idola­try and Persecution; and therefore the Remarker here stands in his own light, that would restrain his sense to Political or Civil Laws, not Laws about Re­ligion. But as for Civil Laws, I proved before they did obtain, so that Iustinian did not play the Painter to draw an Image of the Beast, but rather the Phy­sician, that cured the Beast of a Fever, and gave the course of Law more free passage, which is as the bloud and life in a body Politick And besides this, it is suggested in History, that Iustinian was not so good a Painter as to draw a true Image of the Beast his under Work-men failing him. For Tribonianus, who was the greatest Lawyer, and most in his fa­vour, it is said of him, that he was a covetous fellow, [Page 152] and did pretio leges figere & refigere, make and null Laws merely for money. In the Code, says Slei­dan, Quam plurimae sunt Justiniani Leges quae superi­oribus derogant. And the Novels the Remarker men­tions bear no good Omen in their Name. They were new Laws, made upon new emergent occasions. See Antonius Contius his Preface to the Novels. So sorry an Image is this of the former Roman Polity.

Fifthly, Whereas he says, That this Image is com­pleted in the Pope's creating the German Emperours to be the Emperours of the Western Empire; I say, whether these Emperours or the Popes be conceived to be the eighth Head of the Beast, the seventh be­ing supposed, as the Remarker would have it, the Ostrogothian Kings, and the raising the living Image of the Beast the subjection of the Barbarians to the Roman Political Laws collected by Iustinian, it will follow, as I think I have elsewhere noted, that the Beast will be some hundred of years revived before his Head, than which, what can be more absurd in Reason and Philosophy?

And lastly, for the Pope's giving life to this Image of his making, it being onely a civil Image, as the Remarker would have it, and not reaching Religion and Ecclesiastick affairs, the Pope has not so little to doe as to inspire any life into it; but if this Image reach Religion and Ecclesiastick affairs, then the Re­marker contradicts himself. Thus I think I have suf­ficiently proved that the Remarker's sense of that Description [The Beast that was, is not, and yet is] is so far from being the plain sense, that it is grosly false, it being understood of the Civil Roman consti­tution onely; which all the time he speaks of, never ceased to be▪ Whence it could never be said pro­perly [Page 153] of it [it was] because that is of things past; nor [is not] because that is not true of things pre­sent; nor [is not, and yet is] because that is non­sense applied to the same thing still in Being. So infinitely false is this conceit of the Remarker. But that it is also impertinent, I shall dispatch in one word. This gives us no instruction touching the State of the Church as to the purity of Religion and Worship, and therefore is useless, and impertinent, and uncom­pliable with the main and general Scope of the Open­ed-book-prophecy.

Vers. 12. Receive power as Kings one hour with the Beast, viz. not the two-horned, but ten-horned Beast headed with the eighth Head or two-horned Beast. For when the Empire, invaded by the Barbarous Na­tions, setled again into a subjection or conformity to the Roman Laws, then did the Princes or Christians of those several Nations become setled as Kings in the several Countries of the Empire where they were seated.

Ans. The Ten-horned Beast contains the Roman Empire with its ten Kings. Wherefore if the Beast does not include Idolatry here in it, the sense will be, The ten Horns will receive power as Kings, when all the ten Kings of the Empire receive power as Kings; that is, They shall receive power when they shall receive power. What a trifling is this? But if we take Beast in its proper sense, according to the Prophetick style, it will naturally signifie as the Expositor has noted, That about that time that the Roman Empire, which was Christian before, be­gins to revive into the Image of the Dragon for Super­stition, Persecution and Idolatry, then shall the Ten Horns also be receiving their power as Kings, &c. [Page 154] This sense, as it is plain, so it is instructive, and com­pliable with the general scope of the Opened-book-prophecy, that informs us of the State of Religion, and of the Worship of God and Christ in the Chri­stian World. But what Iustinian's Code has here to doe, I know not. Theodorick was appointed King of Italy by Zeno the Emperour before Iustinian's time.

Chap. 18. Vers. 1.

THE Description of this Angel does much a­gree with that, chap. 10. The crying here mightily with a strong voice answering to the crying there with a loud voice, as when a Lion roareth, and the enlightening the Earth with his glory here, to the face of the Angel like the Sun there, yet they seem not to be the same. But this here seems to be the great Prince Michael, who, Dan. 12. is said to stand up in the time of great trouble, such as never was since there was a Nation, and then the people of God should be delivered, &c.

Ans. That the Angel here described may reach into the times of Michael, Dan. 12. I will not deny. But then that is no bar to the sense the Expositor hath given. For by Michael, not Michael himself, but some illustrious Persons on Earth are understood. And when so many Illustrious Persons, Kings and Princes appeared for the Truth at the partial Fall of Babylon or Rising of the Witnesses, viz. at the late Reformation, that partial fall may well be taken in to [Page 155] this account. But the Times of Michael are after­wards, and may respect the Kings of the East and the Conquests of the Rider of the white Horse with a sword coming out of his mouth. Which are the affairs of the sixth and seventh Vials.

Vers. 2. Babylon is not said to become the Habi­tation of Devils after its power is utterly destroy'd; but when the people of God are warned to come out of her, lest they partake of her plagues, so that her final destruction was to come. Which when it is come, her whole Politick body will then be dis­solved, that then she will cease to be Babylon, nor will the people of God then need any admonition to come out of her when they can have no motives to stay in her. But she is said to be fallen here, be­cause she had lost the Authority with which she for­merly ruled in the world, and her game she had now to play was with all her force and Arts of Policy to defend her self against the great judgment coming upon her.

Ans. Babylon is undoubtedly said to be the Habi­tation of Devils after she is utterly overthrown and brought to ruine, the haunting of Devils and un­clean Birds being the very character of such ruined places, and alluded to here. Nor are the people of God warned to come out of her ruines, but that voice out of Heaven to God's people, to come out of her, was uttered before the Rising of the Witnesses, and this Angel's strenuous proclaiming the fall of Babylon. This warning, I say, precedes both the partial and final overthrow of that great City. But the description of her desolation and ruines from their being haunted with Devils and unclean Birds, re­spects especially her final overthrow. Nor are the [Page 156] people of God bid to come out of her Ruines, as I noted before, but to come out of Babylon both be­fore her partial and consummate fall. Here therefore is an Hysterology in the Cortex. But the descripti­on of so complete an overthrow of Babylon does plainly shew us and assure us that the bidding to go out of her is before her fall. And therefore this voice from Heaven commanding God's people to come out of her, answers to the voice of the first of the three Angels, ch. 14. flying in the midst of Heaven, and exhorting men to fear God and to worship Him, that is, the Creator of all things, that is to say, to cease from Idolatry. The voice from Heaven here is coin­cident with the latter part of the time of the voice of the first Angel from the midst of Heaven. Exam­ples of such Hysterologies in the Cortex are so fre­quent, that I need not name any.

Vers. 3. There's no need of taking Merchants of the Earth in any other than the literal sense. But then it's not to be applied solely to the City of Rome, but to all other Cities under her Jurisdiction, which being of the same Political body, are comprehended under the name of Babylon, and by imitation of her delicacies and splendour became in like manner en­richers of her Merchants.

Ans. It is not likely the Spirit of Prophecy would spin out so long a Threnodia, if it was onely the howling of some secular Merchants, that their world­ly Traffick failed them. What's this to the Church and Religion which the Opened-book-prophecy has al­ways an eye to? And what a sapless thing is the literal sense of this lamentation in comparison of the Parabolical? And what Jurisdiction has Rome as a secular trading City over other trading Cities [Page 157] of the Empire? The new Ierusalem, to which Babylon is directly opposed, does not signifie a ma­terial City, but a State or Polity, therefore un­doubtedly Babylon signifies so too. And lastly, this City of Babylon is said to deceive all Nations by her Sorcery, and to be guilty of the bloud of Prophets and Saints, &c. Are secular Merchants such pro­found Magicians, or so concerned to suck the bloud of Saints and Prophets? This therefore is an over­much homespun and secular conceit in the Remarker to fansie the Parabolical sense needless of this lamen­tation.

Vers. 17. As we said, v. 3. Merchants needed not be taken in any other than the literal sense, so con­sequently Sea will not need here to be taken in any other sense, though in the Prophetick style it hath another sense.

Ans. That both Merchants and Sea should be ta­ken in a Parabolical sense in this prolix Threnodia, I have declared sufficient reason, I hope, upon, v. 3.

Chap. 19. Vers. 4.

THE Doxology supposed to end here is conti­nued in the three following Verses, and the four first Verses seem to respect onely those who are called to the Marriage-supper, or appertain to the new Ierusalem, and the following three verses the joining all others with them in the Doxology, who are concerned in that great Revolution and blessed Renovation of the World, when the earnest expec­tation of the Creature which waiteth for the mani­festation of the Sons of God shall be answered, and thereby the Creature it self that had been so long subject to vanity, shall be delivered from the bon­dage of corruption, into the glorious liberty of the children of God, Rom. 8.19, 20, 21. and there's no going back till verse the eleventh.

Ans. The four first verses do plainly contain a Doxology, or the praising of God for his just judg­ments upon Babylon, as is plain from v. 2. where he is said to have judged the great Whore. This is the occasion and object that this Doxology is conversant about. And the occasion and object of the follow­ing Doxology in the three next verses is the Marriage of the Lamb, as is plain v. 7. Let us be glad and give honour to him, for the Marriage of the Lamb is come, &c. Wherefore they having distinct occasi­ons and objects, it is sufficient Reason they should be look't upon as distinct Doxologies, and that the former should not be conceived to be continued three verses farther than it is. Whence it follows, the [Page 159] Marriage of the Lamb, or Conversion of the Jews synchronizing with the sixth Vial, as the Battel of the Rider of the white Horse with the seventh, that the going back must be before, vers. 11. viz. at vers. 5.

Vers. 12. The Crowns here signifie not the Kings of the East submitting themselves to the Rider of the white Horse. For those are Believers who are to reign with Christ, but wear no such Crowns as are here signified. For the Crowns here are of those Kings that war with the Lamb, but he shall over­come, and so he wears the Crowns which he had won.

Ans. If there were an accession of many Kings to the Kingdom of Christ, whether they yielded vo­luntarily, or by force, there was an accession of so many Crowns ipso facto, and their Conviction by the power of the Gospel is the best kind of vanquishing in the Kingdom of Christ and his Militia.

Vers. 14. The Armies being cloathed in white linen, does well accord with understanding the war literally. For this cloathing does onely signifie that it's an holy war, being under the conduct of him who in righteousness doth make war.

Ans. White linen may signifie holiness, but by no means a carnal war. If that had been meant, it would have been said, they were cloathed in white armour, bright and shining. Which would aptly have signified both holiness and war too.

Vers. 15. Nor does the sword issuing out of his mouth, wherewith he smites the Nations, shew it to be no carnal or literal warfare, but signifies the sharp, but righteous sentence of judgment, which he does first pronounce against his enemies, and then does [Page 160] the war execute the same. And also signifies farther, that spiritual slaughter or powerfull conviction of the Remnant, v. 21. Thou shalt rule them with a rod of Iron, and break them, &c. does plainly signifie the absolute subjection he shall bring his obstinate ene­mies into, as the admonition in the following ver­ses thereto, in Psal. 2. does shew. To which does an­swer in Psal. 110.2. God shall send the rod of thy strength out of Sion, rule thou in the midst of thine enemies. But contrition of heart by conviction, can with no aptness be signified by the said expressions of the Psalmist, it being a spiritual subjecting of men into a voluntary obedience, contrary to the o­ther.

Ans. The sharp sword issuing out of the mouth of the Rider of the white Horse, cannot signifie the sharp sentence of judgment which he does first pro­nounce against his enemies, for that is supposed to have been done in his Royal Tent at a Council of war, but he is here upon his march with his squa­drons of Horse following him. Nor does it also, but onely signifie that spiritual slaughter or power­full conviction of the [...] of the rest of his ene­mies, namely those distinct from the Beast and false Prophet, which therefore are the Infidel party. And as for Christ's obstinate enemies; Turks and Infidels have been such, and will be such, till they be, as Esay speaks, ch. 11. 4. smitten with the Rod of his mouth (not the rod of his strength in the Remarker's sense) which Forerius interprets of the Preaching of the Gospel. And as for that passage in the second Psalm, we are to take notice, that the Prophecy there be­longs first to David, and is literally to be understood of him. But in the spiritual and mystical sense re­ferring [Page 161] to Christ, his Kingdom being mainly spiri­tual, his warfare and conquests are rightly under­stood to be chiefly spiritual also. The Text runs plainly upon this sense, viz. And out of his mouth goeth a sharp sword (and this is in his march to the battel, as I noted before) that with it he should smite the Nations. This therefore is his weapon of war, whereby he subdues the Nations. And he shall rule them with a rod of Iron, alluding to Psal. 2.9. where for [...] [ reges eos] the Hebrew has [...] [ conteres eos] which aptly intimates that Contrition the Expositor mentions, and farther con­firms the sense of the sharp sword: As also does that which follows; And he treadeth the Wine-press, &c. which we have demonstrated above, what a salvage mistake it is not to understand it in a Spiritual or Pa­rabolical sense. Wherefore the Vision of the Wine-press, the seventh Vial and this present Vision syn­chronizing and indeed setting out the same thing, and that of the Wine-press necessarily inferring a spi­ritual meaning, and the Camp of Armageddon being turned into a City the Boanergeses thundred over, (which plainly puts off the conceit of a carnal bat­tel in Armageddon) and here the Commander on the white Horse being called the Word of God, and the weapon whereby he subdues his enemies being a sword that comes out of his mouth, and the Habits that both he and his followers are clad in, being fine linen, white and clean, not white armour, bright and shining; all these things considered, unless one be blinded with invincible prejudice, how can he miss of interpreting all these of the spiritual warfare of Christ and the victories of the Gospel?

[Page 162] Vers. 16. The writing on the Thigh does not pro­perly signifie his descent, but his posterity or spiritual off-spring, viz. That he is King of Kings in respect of those who through faith in him are begotten to be Kings and Priests to God, ch. 1. v. 6.

Ans. The Thigh is a Symbol of Generation, and consequently of Pedegree and Genealogy. Which therefore may look both backwards and forwards in respect of the person whose Pedegree is considered. Wherefore if any one will interpret this place both ways, he has my free leave.

Vers. 17. As the Legislative power, being the light of the World by which the affairs thereof are governed, is in the Prophetick style called the Sun; so the Kingdom of Christ having become now far the most prevailing Autority of the World ( Baby­lon being fallen, and in almost an expiring condi­tion) he in the glory of his Kingdom on Earth is here called the Sun, in whose power the Angel makes the following Invitation. But to refer this so glorious a description of the great Battel and Victory of our Saviour to preaching of the Gospel, (and that in the time of so great knowledge, when there will be so little need of it, and the enemy will be so obdurate against it) is an extravagant conceit. So is it, that the Beast and false Prophet gathered to the Battel, should not be included in the slain; and that for this wonderfull reason, that they were cast in­to a lake of fire, and therefore the Fowls could not feed on them. Whereas their feeding on them is at the victory, and the casting into the Lake follows, which what it signifies, see v. 20.

[Page 163] Ans. This is a pretty conceit of the Remarker, touching the Angel standing in the Sun, but it is raised upon weak grounds. For Sun does not signi­fie the Legislative power in abstracto, nor yet in con­creto, unless it be Monarchical, which is not accord­ing to the Hypothesis of the Remarker. Nor is Babylon fallen before this battel, in that consummate sense, that to a carnal eye the victory could appear so sure on the Evangelical parties side. And there­fore though Christ were supposed here the Sun, (which renders the other Hypothesis needless of ma­king Sun to signifie the Legislative power, he in re­spect of his Kingdom being a Monarch) the assurance of the victory is not to be foretold by a Politician from the visible power of Christ's Kingdom. For this is the Philadelphian Army, which Christ him­self calls [...], i. e. small forces, ch. 3.8. and therefore no Politician could compute the suc­cess thereof from its Military power. But these were some inspired Prophets of the Evangelical party, that from the sure word of Prophecy and their expe­rience of the marvellous effects of the zealous preach­ing of the pure Gospel in the power of the spirit, foretell the success of the Battel in this Invitation, standing in the glorious light or Sun-shine of the Go­spel. But to make the Angel that stands in the Sun to stand in the person of Christ, the Monarch or Head of his Kingdom, seems rude and incongruous. This confident Invitation answers to that voice from the Throne, from the Dabir or Oracle, ch. 16.17. It is done. Nor need the Remarker judge the referring this so glorious a description of this great battel and victory to the preaching of the Gospel an extrava­gant conceit, as there being then little need of it, [Page 164] and the Enemy so obdurate against it. For there will be great need of such preaching of the Gospel, as we have described, and the power of it predicted, is not upon the Antichristian party, which the Re­marker fansies so obdurate, but upon the Infidel party especially, which are said to be slain with the sword of him that sate on the white Horse. But the Beast and the false Prophet are not so slain; and it is a wonderfull good and solid reason which the Ex­positor intimates for it. Because the Fowls of the Air could not feed on them, they being cast into the Lake of fire. Nor could they feed on them before they were cast thither, as the Remarker imagines, because they were taken alive and cast into the Lake of fire; And Fowls that follow Armies do not seize on men before they be slain. Wherefore it is a de­monstration that the Beast and false Prophet were none of the slain by the sword that goes out of that Hero's mouth on the white Horse.

Vers. 18. The fowls invited to this feast are all noble-spirited and vertuously disposed persons, who though not in a state of Faith, will, in this flourish­ing state of Christ's Kingdom, be ready to side there­with, as all filthy degenerate people will (or rather must by reason of the low state they are sunk into) side with the Babylonish party, though in a fallen ex­piring condition. For then is Babylon the Hold of every foul Spirit, and Cage of every unclean bird, chap. 18.2.

Ans. The meaning of the Fowls of the Air, which the Expositor has given, is clear and without all ex­ception; and if that of the Remarker were to be ad­mitted, it were to be admitted but as a secondary sense, though also true. But it seems improbable to [Page 165] be true, both because there is no Example of Fowls signifying precisely so as he supposes, and also for as much as it is incredible, that such nobly-spirited and vertuously disposed persons, not in the state of Faith, and therefore indeed Infidels, such as mere Deists are (and with numerous multitudes of such Christendom swarms) and therefore are not so pro­perly of the Antichristian party, as under the Dra­gon, or amongst the Infidels; I say it is incredible when those Boanergeses shall thunder over the tri­partite City, or the Army of this Heros on the white Horse appear, that is, the pure Gospel be preached in the power of the Spirit; but these noble and ver­tuous spirits will be found among the slain by the sword, that goes out of that Hero's mouth; that is to say, will be converted. Which if they be not, it will be an Indication, that they are not such noble and vertuously disposed Spirits as the Remarker ima­gines, and therefore no Fowls flying in the midst of Heaven, and so the Parable will be meant onely of the Angels. Touching the last clause of this Re­mark, see what we have said upon chap. 18.2.

Vers. 20. This lake burning with fire and brim­stone, wherein the Beast and false Prophet are con­sumed, may signifie what befalls them in the other life, into which state the Devil after is to be cast, ch. 20.10. And also the inflamed zeal with which men will then be moved against the former Politick state of the Beast and false Prophet, whereby the same will be wholly dissolved, and so the former things will pass away, and all things become new. And the lake of fire, in this sense, may signifie the same with the great Hail-stones of a talent weight which fell on men, ch. 16.12.

[Page 166] Ans. The nature of Prophecy is to tell us of the visible events of things in this life. And the event of the Battel, as to them that are said to be slain with the sword, concerns their visible state here on Earth; why should not then the event of the same battel, as it is figuratively or symbolically set out, concern the Beasts and false Prophets state in this world too? The being put therefore into the lake of fire and brim­stone, signifies not their being punished in Hell in the other world, but the consumption and abolition of their power in this. For by fire are things con­sumed. And it is said of the Whore, that some of the Kings should eat her flesh and burn her with fire. And it is the loftiness of the Prophetick style to parallel this consuming fire here, which denotes the full consumption and abolition of the power of the Beast and false Prophet, to the fire and sulphur of Hell. This is so plain and necessary a sense, that both Grotius and Dr. Hammond embrace it, and make use of it on the place, though not to the same pur­pose. That the inflamed zeal of the Conquerors a­gainst the corrupt and idolatrous state of the Beast and false Prophet may contribute much to a speedier and perfecter dissolution thereof, is not unreasonable to imagine. But that a lake of fire and brimstone should signifie such zeal in men, I know no example in any Interpreter of Prophetick symbols. The other sense sufficeth. But that the great Hail-stones of a Talent weight denote the same thing that this fiery lake does here, therein I easily agree with the Re­marker. Which does farther confirm that the Lake of fire signifies not the state of the Beast and false Prophet in the other world, but in this.

[Page 167] Vers. 21. The Remnant is not one of the two parts, but the third of the three parts that the Anti­christian party were divided into, the Beast and false Prophet being the other two. And they are said to be slain with the sword that proceedeth out of the mouth, &c. in distinction from the slaughter of the Beast and false Prophet, which shews that the slaugh­ter of them was real in battel.

Ans. In this Battel of the great day of God Al­mighty there are but these three Parties in all; Those under the Dragon, which are Atheists, Deists and In­fidels; Those under the Beast and false Prophet, which are the Antichristian Party; and those under the Rider on the white Horse, which are the pure Evangelical party. There is therefore no pretence of dividing the Antichristian party into more than two parts, one under the Beast, the other under the false Prophet. How can then the [...] (which our English Bible renders Remnant) be the third of the three parts that the Antichristian party were di­vided into, that may be said to be slain with the sword that proceedeth out of the mouth of the Rider on the white Horse, in distinction from the slaughter of the Beast and false Prophet? The Beast and false Prophet undergoing both one and the same fate, it shews they were looked upon as but one of the two parties that the Heros on the white Horse warred a­gainst; and therefore, when it is said, [...], the rest were slain by the sword that came out of the mouth of Him that sate on the white Horse, it's necessarily understood that that was the fate of those that were under the Dragon, the third part not of the Antichri­stian party, but of all the forces gathered in the field of Armageddon. Were not this true, there is no­thing [Page 168] said of the event of the Battel upon those that were under the Dragon, which surely was the most numerous multitude. And that this victory over them is Parabolical, not carnal and literal, has been abundantly proved upon v. 15.

Chap. 20. Vers. 1.

IF the great Chain to bind Satan be a making Laws to bridle the wicked, then the loosing of him must be a taking away or Relaxation at least of those Laws to give the wicked liberty, which is not to be ima­gined. Nor needs there be any other Laws than the known Laws of God already to restrain wick­edness, when there's that spirit in Rulers as to see them duly executed. By this binding therefore of Satan, may be signified an Infernal confinement of him from that going to and fro, and walking up and down on the Earth, Iob 1. which Peter calls going about like a roaring Lion, seeking whom he may de­vour. So that he is to be deprived of his power of working mischief, by deceiving people, and to be bound in chains under darkness, Jud. 6.

Ans. The neglect of executing the Laws may well be a loosening of Satan. For the neglect of execution is the next door to the abrogation of Laws, which will make them to be look't upon as obsolete, and not binding. And this is a thing easily to be imagi­ned, when the Philadelphian State was a degenera­ting into the Laodicean. That there needs no Laws [Page 169] but the Bible, is a mere presumption. How mis-inter­pretable the Bible is, to say nothing of the largeness of it, is too notoriously known. Wherefore a clear A­bridgement out of it, with a sense agreed by a truly holy and truly infallible Oecumenical Council, as I may so call it, upon the Abolition of the Babylonian Polity, will be of great use for the settlement and expedition of all affairs. But to leave things in a scattered way to the spirit of Rulers, is, instead of erecting an holy City or Polity, to leave all things to the disorder and confusion of an Enthusiastick Anar­chy. This therefore is the Political sense of the bind­ing of Satan. But for that Physical sense, as I may so call it, of infernal confinement in the Dungeon of the Rephaim; if it were admitted, it does not at all clash with this other. Nor will I stick to admit it upon condition, that the Remarker will also admit that which is very consentaneous thereto, viz. That about that time the Devil is sentenced to Hell, the Martyrs be also sentenced to Heaven in glorified bo­dies, by virtue of their Privilege in the first Resur­rection.

Vers. 2. If the seventh Trumpet be branched into seven Thunders, to reach to the end of the World, the space of one Thunder must be a large time to be spent in making Laws to establish a new Polity, whenas the Millennial State will be no Politick, but a Spiri­tual Government, and the multitude of Laws is the chief grievance of most Governments. And that will be a time of so great light, both by reason of Humane knowledge, and much more of Divine, through the illumination of God's Spirit dwelling a­mong them, that surely it's not imaginable what need there will be of farther Laws for bridling wick­edness [Page 170] than what God hath already given. Nor can more extensive Laws to that purpose be conceived, were there but a due spirit ruling, to see them exe­cuted, which will not then be wanting. All other Laws will be the light of the Sun and the Moon, which they will have no need of, having the glory of God and the Lamb to be their light. And as the Millennial State will need no such preparation for its settlement, as this second Thunder is supposed to be, so it will not have any such declension by dege­nerating, as is imagined, in the fourth Thunder, (the Devil's loosing being not to make any change in it, but onely to stir up the foreign Nations against it) but will be one simple glorious State arising upon the destruction of the Beast and false Prophet, and the removing of the Deceiver out of the way; whereby the Law of God will have its free course, and his ser­vants will be in full power to prosecute the executi­on thereof. By their righteous administration where­of, they will shine forth like the Sun in their Father's Kingdom.

Ans. What is said in the beginning of this Re­mark, supposes the Intervals of the seven Thunders to be equal; whenas they are very unequal, as the Intervals of the successions of the seven Churches, and of the seven Heads of the Beast are. And where­as he says, that the Millennial State will be no Poli­tick Government, it is a plain contradiction to the language of the Apocalypse, which by City under­stands Polity; so that as the City Babylon is a [...], to which the City Ierusalem is the [...] or op­posite City; so there must be a Ierusalem-Polity op­posite to the Polity of Babylon. Nor can there be any Polity understood without Order and Laws. [Page 171] Nor is multitude of Laws any grievance of Govern­ment, if they be no more than do really serve for the security of the Government, the purity of God's worship, and the real good of the people: And in the Millennial Empire of Christ there will be no o­ther Laws than such, nor any more than will serve those ends; and to bring things to that accuracy, will require longer time for discussing and sifting things, than a greater number of Laws would. But to say that the Millennial State will not be Political, but Spiritual, is to make an opposition betwixt those things which may very friendly agree. For a Poli­tical State may be also Spiritual, as this Millennial State will be, the Laws being dictated in that great Oecumenical inspired Council, by the Spirit of God himself, and the Rulers in their respective places by virtue of their regenerate state, and the Spirit of God, richly abiding in them, heartily relishing these Laws, and vigorously pursuing the execution of them. If this be not a Spiritual State, though Poli­tical, what can be a Spiritual State or Government? What may seem to be wanting is, I fear, nothing but an unaccountable Huff, a Blast or Humour, no­thing of the Spirit of God. And as for the abun­dance of Humane Knowledge and Divine Illumina­tion in those times, as if that took away the use of Laws; I say, Laws are not for the just, but unjust, it is a Chain to bind the Devil and all that truckle un­der him. For to think that in the Millennium there will be none, where the Saints live, but mere Saints is a rash conceit; There will be several odd fellows lurking in the Ruines both of the Dragon's Kingdom and of Babylon. What follows is magnificent enough, but empty, and I have answered it already upon the [Page 172] foregoing Remark. And the latter part of this Re­mark does onely declare, not prove, there will be no declension in the Philadelphian State, whenas I have proved there will, by making good my Interpretati­on of the Epistle to the Church of Laodicea, as also of the former Epistle, against the Exceptions of the Remarker. And it is a wonderfull groundless con­ceit to think that God would let loose Satan again out of his prison to disturb the affairs of his Church, and change the condition thereof, if they had not first changed their own condition, and merited this Judgment. And lastly, touching the Deceiver re­moved out of the way; I ask what Deceiver caused the Angels to fall, before whose fall there were no Deceivers nor Devils? And the Devil when he is re­strained to his Infernal confinement, yet all that then can be said is but this, Let no man, when he is tempted, say, I am tempted of the Devil; for he, during his infernal confinement, tempteth no man: But every man is tempted, when he is drawn away of his own lust and enticed, &c. Iam. 1.13. And certainly in the Millennium men are not born without Original sin, nor is their body of flesh less subject to various lusts than the Aethereal bodies of Angels were. So that what is here produced is mere Rhetorical colour, no solid or substantial Argument.

Vers. 3. This conceit of iron, adamantine, rigid Laws, &c. (and these to be in a time when there will be so little need of them) does shew an imagi­nation much upon the rack. If the wicked in the Millennium are to be kept under such Laws, they will have little heart to join in that Song, Blessing, honour, glory and power, &c. be unto him that sitteth on the throne, and unto the lamb for ever. Which is [Page 173] said every Creature in Heaven and Earth shall doe, ch. 5. But these will be times for which Paul says, The earnest expectation of the creature waiteth, and wherein it shall be delivered from the bondage of cor­ruption into the glorious liberty of the children of God, it being not made subject unto vanity willingly, but by reason of him who hath subjected the same in hope, Rom. 8. viz. That wickendess which Iohn says the whole world lyes in, being the result of its thraldom and delusion under the power of the Devil, which lapsed man became subject unto; yet in hopes to be delivered therefrom, they becoming in this Millennial State partakers of their hopes, having all stumbling-blocks of iniquity taken away, and receiving all ad­vantages to further them in the ways of righteous­ness, they will joyfully walk therein, and through the blessings they find do attend their so doing, will be moved to join in the said Song of, Blessing, honour, glory and power, &c.

Ans. Here's but the Repetition of the same things in the beginning of this Remark, which were in the former, and therefore they need no new Answer. But afterwards he offers at two new Arguments a­gainst this conceit, as he calls it, of iron, adamantine, rigid Laws. For if there be such in the Millennium, the wicked will have little heart, says he, to join in that Song, chap. 5.13. Blessing, honour, glory and power, &c. Whenas it is said, Every creature in Hea­ven, Earth and under the Earth, &c. shall join in it. In answer to which, I onely demand, Whether the old Serpent in his Infernal confinement, which is under the Earth, will either join in, or say Amen to that Doxology? In what sense he will, the wicked will also. The other Reason is, That this is the Time [Page 174] (viz. the Millennium) wherein the Creature shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God. But I here de­mand, first, Whether all the Creatures, or all men will be thus delivered from the bondage of corrup­tion, nay whether all men that live in the same Countries that they that belong to the new Ierusa­lem, do? I suppose the Remarker will not adven­ture to assert it. Wherefore there being those among the Saints that are not Saints themselves, these rigid Laws are fit to bridle them. But then secondly, I deny that this place of Rom. 8. refers to the Millen­nium, but to the state of the Resurrection. For then onely will this deliverance from the bondage of cor­ruption be, and the attainment of the freedom of the Sons of God, which is the Title of the Angels. For then in our glorified bodies we shall become [...], equal to the Angels. And this is the [...] which is mentioned, v. 23. which we groan after and wait for, viz. the Redemption of our bodies, that they may be glorified and made Angelical, such as the [...], have, the Angels or Sons of God.

Vers. 4. The first Resurrection is not a Revivifica­tion into their glorified bodies to reign in Heaven. For there Saints cannot be said to reign, there being none there to be Subjects to them. And that State is not attainable till the Resurrection at the last day, when Christ hath promised to raise up those that be­lieve in him, Iohn 5.28, 29. Also the following words; Blessed is he that hath part in the first Resur­rection, on such the second Death hath no power; do shew, that the first Resurrection is not an emerging above the Regions of Mortality, by being revivified into glorified bodies, for then the pronouncing the [Page 175] second death to have no power over them would be needless. Which is also farther evidenced by the reign in the first Resurrection, being a thousand years, whenas the Heavenly state is everlasting. And it's a great violation of Scripture to make a thousand years, when spoke of the Resurrection, to signifie Symbolically, when it's so oft in the Chapter used Numerically, and by coherence of the discourse must every-where needs have the same signification. Therefore the first Resurrection is a Privilege of the Martyrs that suffered under Antichrist to reign in the Millennial State, as the Powers of the Air, viz. the Devil and his Angels did among the worldly Powers, till he was bound in the bottomless pit.

Ans. I answer; Saints may be said to reign in Heaven, [...] at least, if not [...]. Be­sides, what will the Remarker say to that Text, 2 Tim. 2. If we suffer, we shall also reign with him. And to Rom. 8. Heirs of God and joint-heirs with Christ, if so be we suffer with him, that we may be al­so glorified with him, that is, partake of his glorious Kingdom, according to that, Mat. 25. Come ye bles­sed of my father, inherit the Kingdom prepared for you, &c. Whence it is plain, that the Saints may be said to reign in Heaven according to phrase of Scrip­ture. And if there be a Polity in Heaven, as most certainly there is, the Martyrs may have several Pro­vinces to rule over in a Briathick State, as the Cab­balists seem to call it. And that the Heavenly State is not attainable before the general Resurrecti­on, is against the opinion of the ancient Fathers, as you may see in Mr. Mede. And the last day reaches from the beginning of the Millennium, to the end of the World, or general Resurrection, as I have dis­coursed [Page 174] [...] [Page 175] [...] [Page 176] this point more copiously in a Letter to a friend, and therefore am loth to repeat it here.

The adding to the mention of the first Resurrec­tion, that the second death has no power over them, is not needless, both because it more manifestly im­ports that this Resurrection is not meant of a Politi­cal Resurrection, but a Physical, and also that it as­sures us of the sense of that passage in the Epistle to the Church of Smyrna; He that overcomes shall not be hurt by the second Death; from the comparing of which two places together, the Ancients rightly in­ferred the Rising of the Martyrs at the first Resur­rection, that it was their privilege. So that as some of the passages in Daniel and the Apocalypse are, as it were, Tallies kept by parties one with another, to give a just account of the sense, so the same are some passages of the Apocalypse one to another, of which I might give many more examples, but I hold it needless.

Nor does the Martyrs reigning in Heaven that thousand years of the Millennium clash with their reigning there for ever afterwards. But from the beginning of the Millennium, to everlasting, is their reign, and Omne majus continet in se minus, so that it is true that they reigned in Heaven, while the Saints which worshipped not the Beast, with their successours, reigned in the Millennium on Earth, viz. they reigned a thousand years while the Martyrs reigned in Heaven the same time. But in this place it was impertinent, and too motiminous, nor sutable to the accustomed brevity and succinctness of the Apocalyptick style, to tell they yet farther reigned to all eternity, that being to be signified afterwards. Nor is it any violation of Scripture to make [...], [Page 177] in the sixth verse, signifie symbolically, when in the fourth and fifth it does not, the Article [ [...]] being in the fourth and fifth verses. Which therefore points at the determinate thousand years of the Mil­lennium. But it is lest out in the sixth verse, and, as it seems, on purpose to lead us to that symbolical meaning, touching those that partake of the first Re­surrection, and which was proper to them, in con­terdistinction to those Confessors who worshipped not the Image of the Beast, and who, with their suc­cessors, onely reigned that thousand years of the Mil­lennium. Which farther argues, that the first Resur­rection is Physical, and into an Heavenly glorified body. So coherent is the discourse, and agreeable with the symbolical sense of [...] in v. 6.

But to make the Privilege of the Martyrs in the first Resurrection to be, that they reign during the Millennium, as the Powers of the Air, the Devil and his Angels did among the worldly powers, till he was bound; this, though it may seem a witty conceit, yet it is not true. For then they have but the office of ministring Angels, which is not to reign, but to minister. For I hope they will not doe as the Devils did, receive religious worship from us mortals. And if these Martyrs have no bodies, how is it a Resur­rection? and if onely Aerial bodies, so have other souls as well as they. And if you say they onely minister for the good of the Saints in this Airy Re­gion, what hinders but other souls that are not Mar­tyrs may have the same office? so that this is no Pri­vilege of the Martyrs, nor the right State of the first Resurrection. Wherefore the safest and most natural sense of the first Resurrection is not to crop or mu­tilate it, but to let it be full and of the same [Page 178] kind with the general Resurrection of the just.

Vers. 8. There was no increase of wickedness by relaxation of discipline. For these Nations that ga­ther themselves against the Saints are foreign Nati­ons, that were never subject to their discipline; but during the Devil's being bound, did live peaceably by them, and haply did so rejoice in the light of the New Ierusalem as to fulfill those sayings; The Nati­ons that are saved shall walk in the light thereof; and, The leaves of the tree of life are for the healing of the Nations; but were now so deceived by Satan's being loosed, as to combine against the beloved City, as the Neighbouring-nations used to confederate a­gainst Ierusalem.

Ans. That there was no increase of wickedness by relaxation of discipline, is a thing said, not proved, though I have proved above to the contrary. Nor is there any sufficient intimation in the Vision, that they were foreign Nations that environ'd the Holy City (that is, the Holy Polity,) but people of a fo­reign spirit and aliens from the faith and genius of those that are of the true Houshold of God, though they lived amongst the Nations that were converted to the true Apostolick Christianity. And the King­dom of Christ having become so large at that time, when, Apoc. ch. 11.15. ch. 15.4. all the Kingdoms of the World, as it is written, were become the King­doms of the Lord and his Christ, it is hard to con­ceive it should be otherwise; and also, by relaxation of discipline, that even those that were subject to their discipline should not so corrupt as to make part of the Army of Gog and Magog. And what Nations can be thought to walk in the light of the new Ieru­salem, but those that are converted to the Christian [Page 179] Faith? For by faith we are saved, as the Apostle tells us. And those Nations that are healed, are the same that are saved also; no other at all need be implied.

And whether you count Gog and Magog neighbou­ring or foreign Nations, it is but childish and Idioti­cal to take it so far in the literal sense, (and against the genius of the Apocalyptick style) that they must signifie either neighbouring or foreign Nations in a Geographical meaning, but in a Mystical Dissimili­tude of spirit and profession answering to distance of place; and those that have the same profession but not the same spirit really and the same saith are Bor­derers rather than Natives. And such are those that bear the name of the Christianity then established, I mean in the Millennium, but covertly favour the Dragon and the Beast. And these are Gog, which sig­nifies Tectum. But those that are open Draconists or Bestians, these are Magog, which signifies Absque Tec­to, as the Lexicon Sanctum will have it. But this is a greater curiosity than needs. It is sufficient in the mean time to observe, that as the very people Gog and Magog, that were the ancient Enemies of the Jews, are not here understood; so no people of a foreign Nation, out of the bounds and precincts of the New-Ierusalem Jurisdiction or Kingdom of Christ, are necessarily signified thereby, though I do not de­ny but by Magog may be also understood, whatever foreign forces are accumulated to those that are with­in the Dominions of the new Ierusalem.

Vers. 9. Those in the Ierusalem state being called the Camp of the Saints and the beloved City, does shew they are in no such a degenerate state as the Epistle to the Laodiceans describes, and so is one rea­son more to those many given, ch. 3. that the two last [Page 180] of the seven Epistles do not concern the Millennial State. And it's a great straining of the Text to serve the contrary conceit, to make those Titles be given the new Ierusalem, because there were many Saints there, and the rest so as to purity of external Worship. For if those many were the greater num­ber, then the Laodicean state would not be applicable thereto; if the less, then the Titles of the Camp of the Saints and beloved City would not agree therewith, and the purity of their external worship in all, will not mend the matter, unless Hypocrisie may entitle one to Saintship.

Ans. That the Church of Philadelphia, though degenerated into a Laodicean state, may be called in these straits the Camp of the Saints and the beloved City, appears out of ch. 11. The City is there called holy, though trampled down and polluted by the Gentiles. Nor is it any straining of the Text to make them called the Camp of the Saints, because there were many Saints there, though not all such, whenas the greater part, according to several degrees of Saintship, might be Saints, and these less degrees of Saintship an effect of the degeneracy, and that the external wor­ship in all was still pure and incorrupt, and they that used it did it out of judgment and conscience, being sincerely pleased, in that they thought God was plea­sed with it; this adds a farther weight to make the City both holy and beloved, especially in comparison of the rabble of their enemies. And therefore it was not Hypocrisie, but a solid ground that entitled this Camp to Saintship. And if we should suppose the most degenerate part to have listed themselves in the Army of Gog and Magog, as it is exceeding proba­ble, the Holy City seeming in such imminent danger; [Page 181] this is manifestly consistent with the Camp being call­ed the Camp of Saints, and the City the beloved City, and likewise with the degeneracy of those times, I mean the Laodicean degeneracy, at once; those de­generate persons being now drained out of the Holy City into the Army of Gog and Magog, and so the City lest fit to retain the Title of holy and beloved still without any scruple or exception.

Vers. 13. Death and Hell are here made one to be the Species of the other, viz. The first to signifie those dead by diseases, and the other the whole Re­gion of Mortality. But surely it will be a better ac­count of the Text to suppose this to be a like distri­bution of the damned into two parts, as the twenty four Elders and the four Beasts is of the Saints, viz. into the Governours and governed; and that Hell sig­nifies those children of wrath who have been Rulers in the World under the Powers of darkness, and Death those that died in their sins in their private condition, but were not publick Instruments of evil as to others. And that this distinction of them is made by reason of the different state or degrees of punishment that befalls them after this life, according to that saying; The Lord soon pardoneth the mean, but the mighty shall be mightily tormented. This sense will well agree with v. 14. viz. Death and Hell were cast into the lake of fire, but so will not the o­ther sense. For not all that dye of diseases, much less shall the whole Region of Mortality be cast into the lake of fire, &c.

Ans. Death and Hell are not here made the one the species of the other, but rather the one a part of the other. [...], which is translated Hell, signi­fies the dark invisible Receptacle of the deceased; and [Page 182] Hell has its name from an Anglosaxon word, that signifies to cover. [...] therefore, which is here ren­dred Hell is the common or universal Receptacle of all the deceased. The Sea gave up the dead that were in it, and Death and Hell delivered up the dead that were in them. There was begun an Enumeration of the Receptacles of the deceased, or by a Prosopopoeia, of the Keepers of these Deposita, viz. the deceased. The Sea is one; Those places that take in the bodies of those that dye of diseases, another; but to be short, he abruptly names that common Receptacle or Keeper of all the deceased, [...], which is transla­ted Hell. This is the plain meaning of the Text. But the Remarker's two parts are out of doors, because if Death and Hell make two parts, Sea will come in for the third, and so spoil the conceit, which otherwise had no harm in it. For whereas he most of all ap­plauds his exposition as so well agreeing with v. 14. [Death and Hell were cast into the lake of fire] if he take in Sea too, to cast into the lake of fire, it will make strange work. But the Interpretation of v. 14. by the Expositor, does not suppose Death there to signifie either all that dye of diseases, or none but those that dye of diseases, but to signifie, Death it self, and [...] [Hell] to signifie this Region of Mor­tality wherein he reigns, as you may see in his Ex­position, where the sense is sufficiently clear and smooth.

Chap. 21. Vers. 1.

SEA does not signifie here the unquiet multitude of the wicked, but as it does in the second Trumpet and the second Vial, viz. The over-spread­ing of worldly Dominion that does overflow and over­whelm men with power, as the Sea overflows the Earth.

Ans. The nature of the Sea is to be tossing, un­quiet and moving, which therefore very well sets off the disposition of the Mobile vulgus, especially the wicked part of them, that are easily ruffled into seditions and rebellions. But when this new Heaven and new Earth, that is, this New-Ierusalem-Polity is settled, there will be no such thing as the appear­ance of a fluctuating Sea, or of a Sea by invasion breaking in upon the Land; but all will be in set­tled peace and quietness, as the Expositor has ex­plained this passage. But to interpret Sea and Wa­ters not of multitudes of people, but of worldly Do­minions (the ruling Part) is quite out of the road of the Prophetick style. But the worldly Powers and worldly Dominions hugely fill the Remarker's fancy.

Vers. 2. The New Ierusalem coming down from Heaven is not a Polity to be settled on Earth by Councils, but it is God's taking up his abode among men, to rule and govern them by his truth and life dwelling in them, whereby they shall walk in the light of life, and so not need the constitutions of Councils.

[Page 184] Ans. The New Ierusalem come down from Hea­ven, is the new Heaven and the new Earth, and a new Heaven and a new Earth in the Prophetick style is a New Polity. See the Alphabet of Iconisms in [Heaven and Earth.] And besides, in that it is the City Ierusalem, in opposition to the City Babylon, it must be a Polity antistoechal to a Polity, City signi­fying a Polity in the Prophetick style. And a Coun­cil and Laws will be requisite, yea necessary in the Millennium; for there will be Draconists and Besti­ans, though under the Hatches, mingled within the Dominions of the Kingdom of Christ. And it is a childish conceit to think, that through so vast a Do­minion as the Millennial will be, there will be none but such as are pure Saints, and have the truth of life dwelling in them. And however that be, men will not then be born Saints, but emerge into true Saintship by degrees, and therefore will need an ex­ternal direction. But the Remarker seems to ima­gine they will be grown men as soon as they drop out of the womb, and will want no Childrens Cate­chisms to instruct them.

Vers. 6. I will give to him that is a-thirst of the fountain of the water of life freely, does primarily respect the Millennial State, which is the present subject; and so likewise do the words in the next verse, viz. Shall inherit all things, yet eternal Re­wards may be included in those promises.

Ans. I say these places here mentioned do plainly point at the Heavenly Reward, as the Expositor has explained them, when Christ saves us to the utmost. His saying he is Omega as well as Alpha, intimates as much. For the last letter in the Alphabet of sal­vation is our enjoyment of the Heavenly Inheritance, [Page 185] in which we inherit all things that heart can wish. And v. 7. as if he alluded to the conclusion of his Epistle to the Church of Laodicea (which farther confirms the Expositor's sense of that Epistle) he useth the phrase, He that overcometh, He shall in­herit all things, and I will be his God (he speaks there in reference to his Divinity) and he shall be my Son, and consequently an heir of the celestial In­heritance with Christ, enjoying such happiness as his glorified Humanity does there in the Kingdom of his Father.

Vers. 13. The Inscription of the Names of the twelve Tribes on the Gates is but a continuance of that Israelism, which runs through the whole Pro­phecy. But if the imagined sense here were true, that there is no entrance into the dispensation of the spirit without endeavours to live up to the exter­nal rules of the Word as well as one can, how come Publicans and Sinners to enter into the Kingdom of Heaven before the legal Scribes and Phari­sees?

Ans. To make the distinct parts of the continued Israelism in this description of the New Ierusalem to signifie nothing, is to make the Spirit of Prophecy to trifle in the description thereof. Nor does this usefull and edifying sense the Expositor has given at all clash with that saying of our Saviour; That Pub­licans and Sinners enter into the Kingdom of Hea­ven before the Scribes and Pharisees. For they did not live up to the external Law of God as near as they could, for then they had been sincere. But our Saviour Christ expresly calls them Hypocrites. Wo unto you Scribes and Pharisees Hypocrites, ye tithe, mint and cumin, but omit the weightier matters of the [Page 186] law, judgment, mercy and faith. So that there was more sincerity in the Publicans and Sinners our Sa­viour pleads for than in them.

Vers. 15. The golden Reed here is to answer to all the rest of the splendid Description of the New Ieru­salem, but neither it nor the Angel measuring with it, signifies the Ierusalem state, to surpass those mea­sured, ch. 11. For it being (as is shewed there) the restauration of the outward Court to the inward, is not a superiour state to that of the Worshippers in the in­ward Court. But the measuring there by a man, is by Iohn himself, to signifie his being to Prophesie of them, and what he does Prophesie of them respects chiefly their preservation from being troden down, and the duties they should perform. So that a gol­den Reed were not agreeable for that occasion.

Ans. This shuffling off this solid interpretation of the Angel's measuring the City with a golden Reed, depends upon the Remarker's making the Witnesses and the Worshippers in the Temple and Thysiasterion, ch. 11. to be the same, and the Inner and Outer Court to synchronize. But the vanity of this Imagination I have sufficiently confuted on that Chapter. And therefore measuring the Inner Court, signifying the symmetricalness of the Church visible for about 400 years after Christ, as not yet degenerated into that gross Apostasie, and there being different degrees of Holiness in the Sanctum Sanctorum, Sanctum and Thysi­asterion, which also insinuates that that Interval of the Church did lessen in its Holiness by degrees, till at last it degenerated into that state of the Apostasie, and according to History those times having several things in them of a superfluous and combustible na­ture, that will not abide the fire as Gold will, and [Page 187] lose nothing of its weight, it is apparent that that state of the Church was inferiour to this of the Mil­lennium, and that being measured by an ordinary combustible Reed, and but by a man, for Iohn was such, this by an Angel and with a golden Reed, it does not onely admit but enforce upon the intelligent such an Interpretation as the Expositor has given, which is an edifying instructive Interpretation, when that account the Remarker gives signifies nothing, viz. onely, That the golden Reed here is to answer to the described splendour of the New Ierusalem. I demand then, What does that ordinary Reed answer to? Certainly to a more combustible and inferiour condition of the Inner Court, or the Worshippers therein, viz. the Church for about 400 years after Christ. [...], as Aristotle some­where tells us. The City therefore being measured by a golden Reed, and by an Angel, is not said so for pomp sake, or merely to follow suit, as at a game at Cards, but by an antistoechal Reflexion on the Reed and the man measuring the Inner Court, ch. 11. to denote the excellent State of the Millennial Church above that of the Church till about 400 years after Christ, though that was an excellent state of the Church too in comparison of the times of Apostasie. This is more than enough on this Remark; that which I have wrote on ch. 11. does alone abundantly demonstrate the weakness thereof.

Vers. 18. The City being of pure gold does signifie the sound judgment and righteousness that will dwell therein by the Throne of God and the Lamb being in it. Which to be sure will not be without charity; but the description does respect a spiritual state of Government.

[Page 188] Ans. Sound judgment and righteousness necessarily arise from the Spirit of Divine love or charity. Vnself-interessed Love must needs clear the sight in judgment. But the Remarker is shy of admitting Charity primarily to be understood, because it sutes so well with making the Millennium the same with the Philadelphian Interval after the settlement of things, which he has taken a toy against, though it be most certainly true.

Vers. 19, 20. The twelve stones, which are the foundation of the Wall, need not each of them a par­ticular signification here, but as all pretious stones, are chiefly valued according to their degrees of splen­dour and solidity; so these two qualities seem main­ly here to be aimed at, to signifie the soundness and beautifulness of that Apostolical Righteousness where­on the safety and defence of the New Ierusalem shall be founded; yet not excluding an allusion to such qualities in any of the stones as will bear an apt ap­plication. But straining here to give a particular account of them all, hath caused a strange luxuriancy of fancy.

Ans. To slubber over the Mystery of the twelve stones, with those two significations onely in general of splendour and solidity, is again to make the Spirit of Prophecy to trifle. And being thus niggardly as to admit of but two properties, it is still worse, in that one is less proper for a Wall, which is a struc­ture for defence, rather than for beauty and ornament. But take them both in; if this were the business, one kind of stone would have served better than all twelve, and that is the Diamond, which out-does them all for solidity and splendour. What stone so hard and invincible as it? What stone so beautifull [Page 189] and splendid? But yet in a better mood he seems inclined to admit of an allusion to such qualities in any of the stones as will bear an apt application. But if in any, why not in all? He saith straining here to give a particular account of all hath caused a strange luxuriancy of fancy. But how can that fancy be luxuriant that is not exorbitant, but keeps within a prescribed compass, and takes notice of no virtues in any of these stones, but what tend to the safety and security of the City, to preserve the Phila­delphian State therein, and hinder it from lapsing in­to the Laodicean. But that is the very thing that the Remarker has a pique at the presumption of the Expositor, for, that he would give an account of e­very stone in the Wall, they several of them suppo­sing, and so aptly complying with his Hypothesis of making the Philadelphian state and New Ierusalem state all one, and the Laodicean to succeed; so that he cannot endure it, and upon that account calls that strained fancy in the Expositor, which is strickt and unexceptionable Reason, as any one that examines it without prejudice will find it.

Vers. 23. Christ's Kingdom being Spiritual, the Kings or Rulers there will rule by a Spiritual Power, by which they will be also Priests; such as the twen­ty four Elders are to the four Beasts, and such as they and the four Beasts, to those they shall reign over. And therefore to suppose, as here is done, that Mo­narchs or crowned Heads (who rule by worldly power) shall be Kings or Rulers in Christ's King­dom, shews little understanding of the state of it, or something worse. Of that Lordship which the Kings of the Gentiles exercise, and of their being called Benefactors, our Saviour says, It shall not be [Page 190] so among you, but he that is chief as he that serveth, Luk. 22.25. And their profession of Christianity, while they rule by the same Worldly and Political Government, cannot make them Christian, but ra­ther the more complete Antichristian Rulers. But the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they go­vern, may be likened to that Rule and sway which the Nobility, Gentry and Clergy have over the Com­monalty, saving the great difference that, whereas the one is gained by worldly means, and managed for worldly interest, to the much grievance and op­pression of the people, the autority of the other will be exercised with a true Christian spirit, to the full satisfaction and joy of those who are governed, and so will cause the fulfilling of what was told at our Saviour's Birth, of great joy and gladness that should be to all people, and of that Doxology ( ch. 5.13.) of every Creature in Heaven and on Earth, Blessing, ho­nour, glory and power, &c.

Ans. This is one of the oddest Remarks of the whole pack. We will therefore consider each pas­sage therein more strictly. Christ's Kingdom being spiritual, says the Remarker, the Kings or Rulers there will rule by a spiritual power, by which they will be also Priests. Here we are first to consider in what regard the Kingdom of Christ upon Earth may be called spiritual, in such sort as to be incon­sistent with its being a Kingdom Political, which is settled by Councils, and ordered by Laws and De­crees. For certainly the Kingdom of Christ was a spiritual Kingdom from the Apostles times, and on­ward, at least till the Christian Religion became the Religion of the Empire, and yet the affairs of the [Page 191] Church were regulated by Laws, and established by Councils. There was at least twenty Councils be­fore Constantine's time; So that the Church was both a Spiritual and Political Kingdom of Christ at once.

In what regard therefore was it spiritual? It was spiritual, first, in regard of its Erection, which was not by an arme of flesh or worldly forces, as other Kingdoms ordinarily are raised, but by the Spirit of God in powerfull preaching of the Gospel, and in do­ing of Miracles.

Secondly, It is an holy spiritual Kingdom, anti­stoechal to the Kingdom of evil spirits, against which this Kingdom of Christ was erected, to rescue us from their Temptations, and the thraldom of sin and wickedness under them: And St. Paul declares, Ephes. 6.12. That we wrestle not against flesh and bloud (as if we had any carnal or worldly design of wrestling the dominion of the World into our own hands, that we might enjoy the World) but against Principalities, against Powers, [...], against the present Princes of the dark World, [...] ( Syrus legit [...], says Grotius) against the evil spirits, [...], in the airy Regions, which is an Hellenism, [...] answering to [...], which often signifies no more than the air. And Drusius on the place, cites one of the Commentators on Liber Aboth, who tells us, A terra usque ad firmamentum omnia plena esse turmis & praefectis, & infra plurimas esse creaturas laedentes & accusantes omnésque stare ac volare in Aere, &c. Which shews plainly that Drusius is of the same mind with Grotius. In this sense therefore is the [Page 192] Kingdom of Christ a Spiritual Kingdom, in that by the working of the Spirit in his servants it wrestles with, opposes and finally overcomes the Kingdom of evil spirits, tempters to all manner of wicked­ness and debauchery, under which the Souls of men were enslaved.

Thirdly and lastly, The Kingdom of Christ is a Spiritual Kingdom, because the proper aim and scope thereof is merely spiritual, viz. the end and aim of it is not worldly and temporal things, but things spiritual and eternal. The Polity, Laws, and administration thereof by those that have the Spirit of God tend to this scope, that all the Subjects there­of may advance in the state of Regeneration by the power and working of the Spirit of God in them here, that they may be Heirs of that Heavenly, in­visible, spiritual and eternal Kingdom in the world to come. Whatever more than this, is imagined of the spirituality of Christ's Kingdom will end, I fear, in blind Enthusiastick Huffs and sudden Blasts, that will tear all into Anarchy.

But we proceed: Christ's Kingdom being spiri­tual, says he, the Kings and Rulers there will rule by a spiritual power. Why? so they will, though it be such a Polity as I have described, the Governours being endued with the Spirit of God, and acting for the abovesaid spiritual ends, and being autorized so to act by the Laws of Christ's Kingdom, which their inward frame of spirit heartily closeth with, and assures them of the truth and equity of them, as also all the people of the New Ierusalem, who will be found willing to subject themselves there­to in this day of Christ's power. Is not this plainly and fully to act and rule by a spiritual [Page 193] power? Nor does this ruling thus by a spiritual power presently make them Priests properly so called. Christ is our King as well as our Priest. And so there may be as well Spiritual Kings in his Millennial Empire, as Priests according to the sense above declared, they ruling and reigning in the same Christian spirit, and for the same Spiritual ends that the Priests officiate for.

But to illustrate his meaning how they will be Priests, he farther adds, That they will be such as the twenty four Elders are to the four Beasts, and such as they and the four Beasts will be to those they shall reign over. But there is so much light in the Illustration, that it discovers the darkness of his own errour. For the description of the twenty four El­ders is this, chap. 4. That there were twenty four [ [...]] Thrones, and on these Thrones twenty four Elders in white raiment, and there were golden Crowns on their Heads. What can be more expres­sive of Kings, than Thrones and golden Crowns, and of holy and righteous Kings, than the white raiment they are cloathed with? Which in all likelihood is white silk, which is called soft raiment in Matthew, and said to be fit for Kings houses. But that it is left indifferent, it is the more capable of having some allusion to the Priesthood likewise, but then with a complication of Holiness in these Millennial Kings, that they had the power of Kings, and the holiness of Priests, and were supreme Heads of the Church in Ecclesiastick causes also, in their own do­minions. For the Kings in these times will not be so blind as to be led by the nose by the Priests, but see what is fitting themselves, and accordingly approve of it, and the Priests will easily appeal to [Page 194] them, they themselves being faithfull also to the true end of Christ's Kingdom. If these Kings were Priests properly so called, or Kings properly so called were not here meant instead of golden Crowns on their Heads, they would have had golden Girdles girding their white raiment. Wherefore it is plain that the twenty four Elders are properly Kings in re­spect of the four Beasts. But they are Kings onely over the four Beasts, the four Beasts comprizing the whole Israel of God, that is, the whole Kingdom of Christ in the Millennium. And therefore the four Beasts are Subjects, nor are they Kings or Rulers o­ver other people or Nations out of the Kingdom of Christ, which is rashly and without ground asserted by the Remarker.

Wherefore the Remarker vainly insults over the Expositor in the following words: And therefore to suppose, as here is done, that Monarchs or crowned Heads (who rule by worldly power) shall be Kings and Rulers, &c. This is to fly in the face of the very Text, and pull the golden Crowns off the Heads of the four and twenty Elders. For they are crowned Heads, and reign and rule in Christ's Kingdom. But that he may seem to have some wit in his wrath, he would by crowned Heads un­derstand such Monarchs as rule by worldly power. But I have already demonstrated, that the Monarchs in the Millennial Polity rule by a Spiritual power, and that a Political and Spiritual Government are not terms inconsistent one with another, nor need I again repeat it. Whence it is manifest, that the Remarker out of the ignorance of the state of Christ's Kingdom or something worse, an affected singularity in high-flown Notions, has erred in so material a point.

[Page 195]But he holds on to maintain it from that saying of our Saviour, Luk. 22.25. which is the same with Mat. 20.25. but neither are any Reprehension of just Political Government, which is managed [...], as Aristotle speaks, Politic. lib. 3. cap. 7. but of that which Aristotle there calls the [...], of any kind of Government, as he calls [...], Tyranny, [...], a digres­sion from the Regal Power, and defines it [...], a Monarchy consti­tuted for the good of the Monarch; which, with Aristotle's leave, it should be, but I suppose he means exclusively to the good of the publick. 'Tis this our Saviour blames, if any thing here in Mo­narchy, not Monarchy it self merely as Political. But mainly he spoke this to upbraid the ignorance of those of his disciples that were ambitious of high places in his Kingdom here on Earth, they foolish­ly conceiting they should have the pleasure and riches (whereby they may be inabled to be graci­ous Benefactors) and splendour of worldly Poten­tates. This concerns the Apostles themselves and the succeeding Bishops, which were to be Rulers of the Church (and therefore is rather a prediction for them than any Prescription to secular Christian Monarchs that should be afterwards) the Apostles, I say, this seems onely to concern, and the succeed­ing Primitive Bishops, who were to live in mean rank as to the condition of the world, and to care and toil for the good of the Church, and bear the brunt of all Persecutions, as our Saviour himself dyed for his Church. This is the genuine sense of those two places. But for such a Monarch as really rules for the good of the Kingdom of Christ, that [Page 196] those places any thing concern such a Political Go­vernment, is a wonderfull groundless conceit, and quite out of the Road of Truth. As that which follows, is either grosly false or impertinent. For if he mean that Political Government simply in it self, will make a Christian Ruler, or a Ruler that professes Christianity rather the more completely Antichristian, it is wretchedly false, as may appear out of what has been said already. But if he mean by Political Government, Worldly Government, which serves the ends of the World, rather than of the Kingdom of Christ; this is absolutely imperti­nent to the present point, and contrary to the Hy­pothesis, which is that these Millennial Monarchs rule by such a Political Constitution as best serves the promotion and conservation of Christ's Spiritual Kingdom, and best sutes with the Regenerate spirits both of the Governours and Governed. Which he keeping to, though himself were unregenerate, yet is he far from being Antichristian; but as it's said in lower matters, Malus homo, yet Bonus Civis, so such an unregenerate man would be a good Christian Mo­narch, not at all Antichristian.

A man would think that the Remarker were a Republican or Antimonarchical man by such wild passages as these. But what follows may clear him from that suspicion. For he likens the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they govern to that Rule and sway which the Nobility, Gentry and Clergy have over the Commonalty, &c. Which if it relates to the English Constitution, he must needs understand of the Time out of Parliament, because Convocati­ons, Councils and Parliaments are of a Political na­ture, [Page 197] which he will not allow of in the Millennium. From whence it is manifest, that the Rule of those Spiritual Kings and Priests in the Millennium over them they govern, is merely precarious, and they may chuse whether they will obey them or no. And so this deep mystery of the Remarker, touching the Millennial State, is resolved at last into mere Anar­chy. Though I will be so charitable as to hope he will allow Monarchy to be the best Government till that time, (which is far enough off) that the Millen­nial Anarchy comes in.

This is an extravagant dream, arising out of a dry and over-thoughtfull Melancholy, thus to fansie the Millennial State here on Earth to be Aziluthical, or like Ovid's golden Age, when there was neither Law nor Magistrate, whenas I have above noted, that even the unfallen Angels, and that before the lapse of any, were in a state Briathical or Political in the Heavenly Regions. And lastly, as for the Joy and Doxology he concludes with, no intelligent good man but would be more thankfull to Divine Provi­dence, for such a tight and well-knit Polity in the Millennial Kingdom of Christ, as I have described, than such a lax and lazy Anarchy as is described by the Remarker.

Vers. 24. The Kings of the Earth bringing their glory to it, does not signifie their becoming Converts, but their doing honour to it by Acts of bounty, &c. as foreign Princes did sometimes honour to the Tem­ple of Ierusalem by Sacrifices and Presents, though they became not Converts.

Ans. That the Kings of the Earth bringing their glory to it, does signifie their becoming Converts, plainly appears from the precedent part of the verse [Page 198] (for there is but the repeating, according to an usual scheme in Scripture, the same thing again in differ­ent words, the Conversion of Nations implying the Conversion of their Kings, and the Conversion of Kings the Conversion of the Nations they rule over.) And the Nations of them that are saved shall walk in the light of it ▪ [...], which answers exquisitely to that passage, Act. 2.47. The Lord added every day to the Church, [...], new Converts, such as should be saved. And Esay also, to which this place of the Apocalypse alludes, chap. 60.2. plainly confirms this sense. [...], The Nations shall come to thy light, and Kings to the brightness of thy Rising. Lift up thine eyes round a­bout and see, all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see and flow together, and thy heart shall fear and be enlarged, because the abundance of the Sea shall be converted unto thee, the forces of the Nations shall come unto thee. What can signifie the Con­version of Kings and Nations more fully than this?

Chap. 22. Vers. 1.

THis pure River of Water of life, is the waters of life which every one that is a-thirst is called to drink of freely; and its issuing out of the Throne does signifie, that the executing of righteousness by the Throne of God dwelling among them, is accom­panied with the full communion of his Spirit. So that the Throne of God is not here to be applied to those that are in Autority, more than the whole City in which the Throne of God is; and that commu­nion with him by his Spirit, is a blessing attending the Throne of God being therein, viz. It's that Ri­ver, the streams whereof make glad the City of God, Psal. 46.

Ans. The Expositor has given so easie, apposite and natural a sense of this and the following verse, that were it not for the pertinacious continuance of the Remarker in his Aziluthick dream, he would never go about to substitute any other in lieu of it, and say, The Throne of God is not here to be applied to those that are in Autority more than the whole City. As if the Throne of God (which doubtless signifies the Sovereign Throne, as Apoc. 12.5.) were equally erected in every private Citizen. What can be more gross than this? This is like that arrogance in Core, Dathan and Abiram, Numb. 16. who said to Moses and Aaron, Ye take too much upon you, seeing all the Congregation are holy, every one of them, and the Lord is among them; As the Remarker says, The Throne of God is in the whole City. If every Citi­zen [Page 200] then be a Sovereign Magistrate, where are the People to obey? Wherefore it is a mere Aziluthick dream, and a substituting Anarchy, for an holy and righteous Polity, and perfectly repugnant to the very Text. And therefore that v. 17. of him that is a­thirst, his drinking the waters of life freely is rather to be interpreted Politically, by this River issuing from the Throne of God, that they that sincerely de­sire it, may admit themselves into a Church and Po­lity where pure Doctrine and impartial Iustice is to be had, and where there are none that do, [...], nor sell Justice for money and bribes. Which yet does not exclude that more general sense of the communion of God's Spirit in all the Citizens of the new Ierusalem.

Vers. 2. Tree of life may be another Symbol to signifie the same thing with the Waters of life. And thus did the Tree of life signifie in Paradise, viz. That Dispensation of life to be revealed by the Prince of life, who brought life and immortality to light. And therefore Adam was not disposed to eat of the Tree of life, being not forbidden, though he was so forward to eat of the Tree that was forbid; which after he had done, he was expelled Paradise, lest he should then take of the Tree of life; whereby is sig­nified, that enterance into life is not to be gained by following our own inventions, in searching after the knowledge of good and evil. But if this Tree of life be taken (as it is here) to signifie Men, it must not be to signifie Grandees onely, but all Citizens, viz. all Plants of Righteousness nourished by the Waters of life. The leaves healing the Nations does not mean those that were become Subjects to Christ's Kingdom and Discipline, but neighbouring Nations, whose [Page 201] Kings brought their honour and glory to the new Ie­rusalem. And that light of Instruction they borrowed from the glorious lustre of it (in the light whereof the Nations which are saved shall walk) is signified by the leaves of the tree of life healing the Nations. In like manner did other Nations borrow light from the Iudaical Worship, and the Heathen Priests and Philosophers did rectifie their Theology by the Chri­stian doctrine. And though this healing of the Na­tions by the leaves will be much more verified in the people subject to the Dominion of the New Ierusalem, than in those neighbouring Nations, yet that verify­ing of it, is signified by the description given of his righteous Dominion, who is to judge the World in Righteousness, and minister Judgment to the people with Equity.

Ans. The Tree of life the Remarker here will have to signifie the same thing that the pure River of water of life. What a tautological Bungle is this, and slurring this distinct Political description of the state of the New Ierusalem, as if in all that is said nothing is understood, but onely in general, that the Citizens of this City are in the Dispensation of life. But this is the effect, as I said, of his Aziluthick Dream. These trees therefore that signifie Grandees in the Ie­rusalem Polity, whether Ecclesiastick or Civil, are such as answer to the [...], the Magnates of the Polity of Babylon, who were Merchants, and did [...], and sold Justice for money, being earthly-minded, and as to the life of God, trees quite dead and withered.

As for the Tree of life in Paradise, it was the sin­cere union of our wills with the will of God, and the Tree of knowledge of good and evil, is the following [Page 202] our own will, and the not keeping in that former union. But what this is to the explication of the present Text, I see not. Trees here, according to the Pro­phetick style, signifie Men, and that Grandees: If they had been the Commonalty of the City, or all the Citizens, Grass and Flags growing by the River sides had better represented them than Trees. That, not neighbouring Nations, but converted Nations be­come parts of the Kingdom of Christ, are under­stood by Nations, I have above sufficiently proved. And it is a strange Paradox, that those Nations that are capable of healing, were not capable of being con­verted to such a frame of Polity and Religion, which so palpably tended to both the present and future Happiness as well of Prince as People, and was in­tended by Providence for the common Religion of Mankind, whenas the Iewish was onely Topical. And therefore the ancient Philosophers borrowing of the Jews, without turning to their Religion, signi­fies nothing here.

Vers. 3. There shall be no more curse, signifies not Papal Curse, but the curse of God for sin; and there­fore it follows, But the Throne of God and the Lamb shall be therein, and his servants shall serve him, viz. By the Throne of God and the Lamb being therein, they shall be established in righteousness and holi­ness whereby his servants shall serve him, &c.

Ans. If the curse of God for sin is taken away in the Mellennium, then there will be no more, neither diseases nor death; no Briars nor Thorns, nor labour of tillage, &c. This is another Aziluthical whimsie or dream of a golden Age, in which Ovid makes the Earth to bring forth all manner of fruit, yea Corn it self without plow or tillage.

But it is a childish conceit to think that in the Mil­lennium external Nature will be changed, though men will then have more healthfull bodies, by reason of their Regeneration into true Holiness and Righteous­ness. The judgment of R. Moses Aegyptius is far more sober and sound touching the state of things in the reign of the Messias, than the Remarker's; who writes thus, Non ascendat, saith he, in cor tuum, &c. Let not such a fond conceit arise in thy mind, as if in the days of the Messias any thing would vary from the usual custome of this natural World, or any thing be innovated in the work of the six days Creation. But the course of Nature will then be no otherwise than now it is. See Munster, on Esay, ch. 11. whose expressions touching the times of the Messiah, v. 6, 7, 8. that Wolves, Lions, Bears and Leopards will then lose their salvageness, gave some Jews occasion to deny, that the Times of the Messiah are yet, because these Beasts still retain their old nature. Which shews the danger of extravagant interpretations of Prophecy; To set the sense of things upon such a strange rack, and incredible, that they that shall believe it will be hindred from acknowledging Prophecies to be ful­filled, when yet really they are. And therefore, as ch. 21.4. where it is said, And there shall be no more death; the meaning is not, that the Citizens of the New Ierusalem shall never dye; but there shall be no such death as in the Polity of Babylon, no more bloudy massacrings of the faithfull witnesses of Christ; so likewise here, [...], [Page 204] And there shall be no more curse, is to be understood, not that the curse of sin shall be taken from external Nature, but such curses as were most notorious in the Polity of Babylon, those Papal [...] or ex­communicatory Denunciations that often did set all Christendom on fire, and embroiled it in bloudy and destructive Wars. The true Key of rightly explain­ing the State of the New Ierusalem, is the interpre­ting things in way of opposition to the State of Baby­lon, and the condition of the faithfull servants of Christ under it. Which is worthy of any intelligent person's observation. And what follows in this verse, exquisitely well agrees with this exposition. But the Throne of God and the Lamb shall be in it. The Pope before had usurped the Throne of God, from whence be thundered and lightened so with his [...], his Excommunicatory curses to the disturbance of all Christendom; but now this Throne of God is taken from the Vsurper, and become the Throne of the Lamb, to the peace and refreshment of the Vniversal Church of Christ. Such is the State of his Millennial Em­pire.