Numb. 2. A Paraphrase upon Rev. 1.  
The Plain Meaning of the First Chapter of the Revelation, set forth in way of Paraphrase, and Notes. Being also an Exhortation, not to Rest in the Literal Sense of the Epistles; but to seek out for such a one, as may be Answerable to the Stateliness of their Common Frontispiece, I Know Thy Works.  Line upon line, line upon line; here a little, and there a little, Esay. XXVIII. 10, 13. Which things are an Allegory, Gal. IU. 14. 
THE Reader is here supposed to have had a sight of the former Sheet; where I explain the three first Verses; and so I proceed to the Business in hand; which is,  
A Paraphrase upon Rev. 1.  
V 1. The Revelation, whereof Jesus Christ is Author; as God, and not as Man; for no Man is Capable of such Foreknowledge; The Main End, and Scope of it being this, viz. To Before show unto His Servants some things of Great Importance, near approaching; to wit, Those Things, which in the XXI, and XXII Chop. are said to have been showed to John, by one of the Vial-angels. The same Joh. who V. 2. has Recorded the Doctrine, and Miracles of Jesus Christ; and was himself a Present Witness of them. V 3. Now, for Encouragement to the Studious of these Mysteries, Blessed is he that Interpreteth (saith the Spirit) and they that attend to the words of This Prophecy; and Live answerably; and Observe the wonderful Workings of God's Providence, in bringing to pass the said great Things Predicted in it: For the Time of their Accomplishment is Now at hand: it being the latter end of the Vial-times, which the Revelation chief addresses to; before which Times it could not be rightly Understood, and in respect of which Only, it is properly called a REVELATION. Notes. Observe here, that although the Blessedness may after a sort be so interpreted as to belong to the Reader even of the Literal sense of this Prophecy; there being many Excellent things, appearing in its very Superfice: yet those words [for the time is at Hand,] which are assigned as the Reason of the Blessedness, cannot be applied, but only with regard to the Mystical, or Prophetic sense of it. But here we are to note also, That the Visions of this Book begin at V 9 All before that, is but a Preface, containing the Title; the Author; the main Scope and Design; the Scribe; the Benefit of Reading it. All which are comprised in the 3 first verses. Afterwards, as John had received a Commandment at V 11. to write what he had seen, (or should see) and send it to the Churches etc. so, in the 4th verse, he gins his Epistle to them, in these words; V. 4. John to the seven Churches which are in Asia, Grace be unto you, and peace, from God, who in these Visions has been represented to me, under the Title of, Which is and Which was, and Which is to come, Chap. 4.8.16.5. and from the Holy Ghost, who has been Represented to me, as Seven Spirits before the Throne of God, Chap. 4.5. Notes. One Church, considered as divided into Seven Intervals, is represented in this Prophecy, as seven Churches: just as One Empire, for the like reason, is set forth as Seven Beasts, or Empires, Chap. XVII. For that Empire, under its sixth Head, is represented as a Dragon; Chap XII. 3. under its seventh, as a Leopard, etc. Chap XIII. 2. So a Book, with One Seal, (consisting of One Continued Mystery all along) is called Chap. V 1. a Book with 7 Seals. Because the Book is there Considered, as Divided into Seven Parts. And in like manner, the Ministers of the Church who in this Prophecy, are Usually called the Angel of it; if the Church itself be considered as Divided into seven Intervals (or Churches) are called Seven Angels. These Angels are also called Spirits, Chap. 4. 5. V 6. And as the Lamb is sometimes Christ, and sometimes his Church (see my Notes on Chap. 4.9.) and the Sitter on the Throne, sometimes God, and sometimes the King; according as the sense Directs; so a spirit is sometimes the Ministers of the Church, and sometimes the Holy Ghost himself, under whom they Minister; who has constituted them his Overseers, and who acts in them and, by them. Lastly, as one Church is 7 Churches; one Angel, seven Angels; so, one Spirit is seven Spirits, according to the sevenfold Division of the Church, in which he is. And whereas these seven Spirits are said to be before the Throne, which argues them to be Ministering Spirits: it will come all to one, if we understand them of the Holy Ghost (as I have said) considered as the Actuater, and the influencer of his Ministers; that is, as making good our Saviour's Promise, that he should Abide in, and with the Church for ever, John. 14.16, etc. For God is represented no otherwise (according to the Mystical sense of this Prophecy) than as Ruling in and by some King; nor Christ, than as suffering, or Triumphing, in his Church; nor the Holy Ghost, than as Acting in his Ministers.  
V 5. And from Jesus Christ, who is the Faithful Witness; who laid down his Life for the Truth's sake; and is Risen again, as the First-fruits of them that sleep in him, 1 Cor. 15.20. and who, by his Faithful servants, has frequently done the same, as hath been showed me in these Visions. Who, presently after his Resurrection became in his Own person, The Prince of the Kings of the earth; and in these Visions has been Exhibited as such, in his Vicegerents on Earth, Chap. 22.3, 4, 5.21.23, 24, 25, 26. Unto him, who, in his Own Person, hath Loved us, and Washed us from our sins in his own Blood: V. 6. And, as hath been showed me in the following Representations, hath (by the Ministry of Reformed Princes; and particularly, of those of England) highly Honoured us, both Laics and Clergymen, with great Power, and Large Revenues, to be employed in the service of God, and his Father; and now no more, after the Restauration of the Church of England, to be taken from us; To Him be Glory; and Dominion, for ever and ever. Amen. Notes. The main Business of the Revelation, being to setforth the Honour of Christ its Author, V 1. may be conceived as the Reason, why St. John singles Him. out from the other Persons of the Trinity, contenting himself with a Bare Mention of the Father and the Holy Spirit, and expressly ascribing Glory and Dominion to Christ only; a thing very well worth our Observation. For this is well accommodated to the Business in hand; which is, per varios casus, & Discrimina, to bring us in the End, to that most Glorious, and most Desirable Establishment of Christ's Eternal Kingdom in the world. Chap. XXI, and XXII. and withal, to assure us of our Saviour's Divinity. With relation to which things (to wit, the Kingdom of Christ on earth; and his Equality with the Father,) we are also to understand the next two verses; thus.  
V 7. Behold, he is Coming speedily, in his Chosen servant, to take Vengeance of his Enemies; attended with a great Retinue. His Glory shall be very Manifest Then to Every body; even to those that had a hand in his Own, or in any of his servants Death; to His, and their Persecutors, and Murderers. And it shall be matter of Remorse to all Earthly, Sensual, and Degenerate Professors; that ever they, or their Fathers; had been concerned in any such Injurious, and Destructive Practices. They shall then Repent, and give Glory to God by their Unfeigned Conversion. And so the Tyranny of Antichrist shall be Abolished, and the Kingdom of Christ Established in the World. Even so. Amen; says every Pious Soul. Notes. The Subjects of Rome being noted by Waters, Rev XVII. 15. the Regnant Part is left to be understood by the Earth; which, like an Island, Overlooketh, Presideth over or (as the Spirit himself there expresseth it) sitteth upon those Waters. And thus is that Type of Earth constantly taken wherever it occurs, throughout the Prophecy. And we may Observe also, That as this verse has Relation to the Kingdom of Christ on Earth: so the Next, as has been said, is a Declaration of his Divinity, according to the Letter; and of his Never-ceasing Care of his Church, according to the spiritual meaning of it. Thus,  
V 8. I am that Very God, to whom belong all Titles of Honour to Him ascribed by the Ancient Prophets. More particularly, with respect to my Church, I am Alpha, and Omega; the the Deginning, and the Ending; saith the Lord Jesus Christ compare V 11, 13, 17, 18. the First, and the Last (a Title, by the Prophet Esay, Appropriated to the only True God, that is to Me; for he saw my Glory, and spoke those words of Me) which is, and which was and which is to come, the Almighty, And accordingly, as will be seen evidently from the following Visions, I continue with my Church (as I have promised them) throughout All Ages. Mat. XXVIII. ult. Notes. These verses hitherto we are to look upon, as the Preface; setting-forth the Main Scope of the Book; and particularly Insisting on the Chief Vision of all. Which had also been represented to the Prophet Last. from Chap. XXI, 9 etc. to the end of the Revelation; and which, for both those Reasons (to wit, both as the Last, and the Chiefest,) may well be conceived to have left the strongest Impression on his Mind, and to have lain Uppermost in his Meditations; when (having been a Spectator of the whole scene) he came to send an account of it, accorning to Order, to the seven Churches. The following verses to the 12th, are a Plain Declaration of some Circumstances, relating to St. John's Receiving the Visions; and of great Use for our Understanding the meaning of them. Especially that Circumstance of his being in the Isle of Patmos as will appear by and by.  
V 9 I John who also am your Brother and Companion in Tribulation, and in the Kingdom and Patience of Jesus Christ, was in the Isle that is called Patmos, for the Word of God, and for the Testimony of Jesus Christ. Which my Desolate, and Disconsolate Condition (as an Instance of his Tender Care over All that are Afflicted for his sake) he was pleased to make an Opportunity of imparting Great and Glorious Mysteries to me, in the following manner.  
V 10. I was in a Rapture, or Ecstasy, on a certain Sunday, of all the days in the week; which the Lord will have to be observed in a peculiar manner and to be employed to his own Honour, in holy Exercises, and Meditations; and I heard behind me, a great Voice as of a Trumpet (resembling the Voice of the Ministers of Christ, Esay. LVIII. 1.) Saying I am Alpha, and Omega; the First, and the Last; the Church before the Reformation, and the Church Reform: and what thou seest, writ in a Book, and send it unto the Seven Churches, which are in Asia: unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.  
V 12. And being thus posited in the Isle of Patmos, and turning the Bees of my Mind, as directed by the Bare sound of the words, towards Asia; I could not perceive the Voice, that spoke to me. For which cause it was, that the Voice spoke Behind me: that thereby I might be obliged to turn my Mind Westward, towards Rome. by which was intimated to me (and in Me, to Every Reader of the following Epistles. That there are Two Senses of the Name of Every Church; the One Litteral, which is the Fore right sense: and the Other Mystical; which sounds Behind us as it were; so that we must Turn our Imagination from the Letter, ere we can Discern the True Purport of the Epistles. The same thing, which is also signified in the Sealed Book by the writing within the Book, (which could not be read without Unsealing the Book;) and the writing on the Back side, Obvious to Every eye, Rev. 1. Wherefore being thus Turned towards Rome, I perceived what I looked for; to wit, an Appearance of seven Golden Candlesticks; of Asia, a very Faint Resemblance [as may appear from All accounts that are given of the Epistles in the Literal way;] but of the Church of Rome considered as Divided (after the Custom of this Prophecy in other Cases) into seven Intervals, a most Bright, and Lively one. Notes. This I hope to make appear by the following Exposition. Only we may observe, that as the Empire of Rome is set forth by the Mystical name of Babylon, Chap. XVII. so the Church of Rome here, by the Churches of Asia. And as the Mystical Babylon has some Resemblance to the Real one: so, no doubt, the Mystical Churches of Asia. to their Prototypes. So that the Epistles may be accommodated to the Real Churches of Asia, after a sort; (and as the Vision Rev. XVII. may be to Real Babylon;) but there appears no Life nor Spirit in them, till they are applied to the Mystical Churches.  
V 13. And in the midst of the Seven Candlesticks, I saw the Lord Jesus represented in the Form of the Rulers of his Church, his Immediate Ministers, and Vicegerents; from the Beginning to the ending; which we are to consider, as an Exemplification of the Title he had just before assumed, of being the First, and the Last. In which, the first thing that offered itself was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [as the Septuagint calls one of the Priestly Habits, Exod. XXVIII. 4.] a Long Garment down to the foot; implying that Government of the Church of Rome, and Inspection and Care of the Faithful in that Communion, from first to last should be (for the far greatest part) in the hands of Priests, next under Christ. And those, Grave, Ancient Men; agreeing to the Representation of the Head and Hair of the Apparition, which were White like Wool, as White as Snow. And his Eyes were as a Flame of Fire, burning with Zeal against Idolatry: (compare Deut. XIII. 8. Acts. XVII. 16. Ps. LXXIX. 5. etc.) which was the great Offence, that still exercised the Patience of the Faithful all along; till in the Latter times of that Church, (for Rome is not reckoned as a Church. in this Prophecy, after the Reformation) which are signified by the Feet of this Appearance (for which, comp. Dan. II. 33. etc.) Burning the servants of Christ alive, became the Stated Revenge of their Opposing Idolatry. And therefore were the Feet of the Son of Man represented like unto Fine Brass, as if they burned in a Furnace, and his Voice was as the sound of many Waters; that is, Peoples, and Nations; of which the Church of Rome, the great Metropolis of the Empire, all along (but especially since the Constantinian Revolution) has consisted. V 16. And by Miracles, & Signs and Mighty Deeds, and Extraordinary Providences, as with his Right Hand, he still Supported his Faithful servants, the Preachers of his Word; and, for the more effectual Enlargement of his Kingdom; raised up Emperors, and other Potentates, to join their Temporal Power, with the Spiritual of his Priests; which, like a Two-edged sword, might Cut Both ways. And the splendour of his Countenance (whereby he brought Men under his Obedience, Acts. IX. 3.4. XXVI. 13.14. Psal. LXVII. 1, 2. and signifies here, the Light of his Glorious Gospel) was as the San shineth in his Strength. Which being both the Uppermost (or First) part of the Image; and yet the Last thing I was directed to take Notice of; is a sign, That it ought to be referred, both to the First and Last Times of the Church signified by the Image: to wit, That as she was at first Converted (and Particularly, her first Bishop St. Paul) by such a Glorious Light; so she should be at Last Reformed by such a nother, Spiritually understood. Notes. The Right Hand of God is used in Scripture, 1. For God's Miraculous Power, (Exod. XV. 6. Acts. 11.33. V 31.) 2. For Regal Power, God's Peculiar Blessing, and Direction, (Isal. XVII. 7. XVIII. 5. Rev. V 1.) 3. For Both; (Psal. XLIV. 3. LXXVIII. 54.) And thus also Christ, or any Good King, that fights his Battles, may be called The Man of God's Right Hand, Psal. LXXX. 17. wherefore, by its Place in the Image before us; where the Voice, as the sound of many Waters, on the one side, has a Manifest Aspect upon the Mighty Increase of the Church of Rome, upon Constantine's coming to the Empire; and the Two-edged Sword on the other side, to the Twofold Power, that the Church thereby attained; I cannot but think, that the Right-Hand ought to be referred Principally, to that Notable Deliverance of the Church, by Constantine the Great; and to the Favour of many Pious Princes afterwards, consequent thereupon; who showed themselves Nursing Fathers to the Family of Christ.  
V 17. Whereupon I fell at his Feet as Dead; and was therein a Type of the Reformation; that is, of those, who by the Zealous Preaching of Wickliff, Luther, Calvin, and many other Godly Ministers of the Gospel (the Light of Learning also breaking-out with a surprising Lustre at the same time were brought-off to Purity of Religion, from the Romish Superstitions. Notes. The Feet of Christ are very fitly set to denote the Staunch, Stable, and suffering part of his Church; by reason of that Ancient Prediction which they manifestly allude to, concerning the Serpents bruising the seed-of-the-womans' Heel, Gen. III. 15. Now there is in this Hieroglyphic, a threefold mention of Christ's Feet. One, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Garment down to the Foot; in the First part of the Description. Which may be referred to the Apostles St. Peter, and St. Paul, the Basis or Foundation of this Church of Rome; as the Apostles are called Eph. 11.20. The next, just after the Description of his Fiery (or Jealous) Eyes; which is very appositely seconded with that of his Feet, like unto Fine Brass, as if they burned in a Farnace. For they that could not endure to see the True God dishonoured by Idolatry, were sure to be cast into a Burning Fiery Furnace. This therefore signifies the Fiery Trials of that Church, both before Constantine, and also before the Reformation, It signifies those before Constantine, by virtue of its place in the Description. For it is followed by that Voice like the sound of many Waters; which refers (as has been observed already) to that Vast Augmentation of the Church's Numbers, made by Constantine's coming to the Roman Throne. which Advancement of his came just to Close-up the Hottest of all the Ten Persecutions. And it signifies also the Persecutions, that immediately Preceded the Reformation, in virtue of the place that the Feet have in the Body; which is the Last, and Lowest of all; whereby are signified the Last times of that Church, that is represented by the Image, Dan. 11.33. The third mention of Christ's Feet, is in the words we are now upon; to wit, next after that of the Glorious Light, whereby the Reformation was effected. When I saw his Countenance so exceeing bright and dazzling, I fell (says the Prophet) at his Feet as dead. Whereby is implied, That the Reformation was to be brought in immediately upon that horrid Burning of the Faithful, in Queen Mary's days, for their constant Profession of the Faith. Which is here expressed by the Feet of Christ like fine Brass, as if they Burned in a Furnace. And he laid his Right hand upon me, that is, And by the Ministry of Kings (particularly of the English) he laid, as it were, his Right hand upon me [see the Notes on the former verse;] and bid me not to Fear; for He would certainly stand by me in the Profession of his Holy Truth. For (says he again to me) I am the First and the Last; am Present with my Church throughout All Ages; both with the Primitive, and the Reformed; both with the Church of Rome and with the Church of England, etc. I am he that liveth, and was dead, both in my own Person, and in the King and Church of England; Chap. V. 6. and behold I am now alive again in both respects for evermore (it being not possible, that either I, or the said Church, should suffer Death again a second time) Amen; And have the Keys of Hell and of Death, whereby I am empoured to destroy all Enemies; and am now about to put in use the Power, I am invested with. Notes. These Keys are an Emblem of Christ's Kingdom which when he comes to settle in the world, he brings in his hand the Key of the Bottomless Pit; to shut Satan up into it, that he may no longer have his Liberty, to deceive the world. Chap. XX. 1, 3. And thus we see in this Hieroglyphic, a Notable Representation of the Church (and of the Lord Jesus in it, and with it) all along, from First to Last. In the Church of Rome first; and, upon her Rejection (whereof more, in the Epistle to Laodicea see also Rom. XI. 20, 21, 22.) in the Church of England. But here we may observe, That the Condition of the Primitive Church, is set forth by a visible Representation: but that of the Reformed Church, by Speech. Upon which it may be fit to Note, That St. John constantly represents a Member (one or more,) of the Reformed Church and consequently, is never found, either to speak, or to be spoken to, but only in the Times of the Reformation. Instances we have, Chap. IU. 1. V 5. VI 3, 5, 7. VII. 13. X. 8. and in many other places. If it be Objected, That the Epistles describe the Fates of the Primitive Church and yet are Dictated to St. John, every word of them: I answer, True; but then, Observe withal, That the Dictator himself (to whom all times are Present) first puts himself into the Times of the Reformation, before be speaks a word. His Voice indeed is said to have been as the Voice of many Waters before: but no distinct Word was heard from him. The Epistles therefore are sent, as from the Reformed Church to the Primitive; and contain the One's Censure of the Other, as it is drawn in their Writings. To which purpose again, is that of the Prophets Looking back, Chap. 1.12. ere he could see the seven Candlesticks. For, as he had his Mind upon Asia first (as is said already) but was made by the Voice to turn himself towards Rome: so, as a Prophet, we are to suppose, that he had his mind upon Time to Come; but was Turned by the Voice to time Past. That is, At his first Entrance into his Prophetic Ecstacy, being rapt into the Times of the Reformation, he could not see the Primitive Church of Rome, without Looking-back. And this is that which has been already Intimated, from the first 3 verses, That the Revelation, as a Prophecy, speaks to the Vial-times only. Which Notion, if it seem a little hard at first to comprehend; I pray, How can you expect, but that some should do so? Get over it therefore for the present, with as little Prejudice as you can. The Rest are Easier; and at last will make This Easier also; nay, a little Time will put it past all Question.  
V 19 In the end, with reference to the business I was called to, he added these words, Writ the things which thou hast seen, every thing as soon as thou hast seen it [Compare Chap X. 4. XIV. 13. XIX. 6. XXI. 5.] both This Vision that thou hast seen already, and those that are to follow: concerning the Affairs both of the Church of thy own times, and from thence to the Reformation (for these, we must note, are the words of an Interpreter, and not of one that has a Part in the Representation; and therefore are to be understood Plainly, of the Real Time then Present) and Writ also the State of the Reformed Church (which is called Chap. IV. 1. Things that must be Hereafter.) The Mystery of the seven stars, which thou sawest in my Right-hand, and of the seven Golden Candlesticks. The seven Stars are the Angels, or Ministers, of the Seven Churches; and the Seven Candlesticks, which thou sawest, are the Seven Churches. Notes. From hence again it appears, That the Epistles are Mystical. For Why else are Candlesticks put for Churches; and Stars, for Ministers, if every thing else be Plainly to be understood? And why in plain Epistles so formal, and Unheard-of an Interpretation of Two words (not very Difficult of themselves neither) but to warn us, That the Epistles are not written in a Vulgar Style; but are all of a Piece with what is thus Explained; and to Oblige us, not to take up with the Bare Letter, where a Convenient Exposition can be given in another way? Lastly, Do but read the Epistles of St. Paul, St. James, St. Peter, St. John, or St. Judas, and compare them with these here before us: and you will not stick to say (or think at least) That if there be no sense of these Epistles, but the Literal, they are not without reason Placed the Last in the Sacred Volume. Let us see then, What may be made of them in the Mystical, or Allegorical way; called also spiritual. Chap. XI: 8. (where Rome is said to be Spiritually called Sodom, and Egypt, and (the Place) also where our Lord was Crucified, that is, Jerusalem; not Quatenus the Holy City, but only Quatenus the Place where our Lord was Crucified. As much as to say, It is a sort of Church indeed, but no Better a one, than this comes to. Let us see, I say, what may be made of the Epistles in this Spiritual sense.) For, as for the Literal; notwithstanding our Saviour's so solemn Ostentation of his Extraordinary Knowledge, at the beginning of Every Epistle, as if it would appear from the Discourse it is prefixed to; I am confident, That no Man, from all the Literal Interpretations, that have yet come abroad, has formed any better Opinion of our Saviour's knowledge, than he had before; to say no worse. For which very reason, Brethren, if there were no other, Let us be persuaded to open our Eyes, and to look about us a little; and to seek for such a sense, and Candidly (when offered) to Embrace it, as may be apt to raise our Esteem of that Divine Prescience, which our Saviour we see, does so much in this Prophecy, and above all, in the Epistles, value himself upon; and to Convince every Good Christian, That the Author of these Epistles has shown a much larger Reach of knowledge in them, than is shown in any of his Disciples Epistolary Writings; and, that That Inscription, I Know Thy Works, Promising something very extraordinary; and for that purpose so Observably Placed in the most Conspicuous Part, the very Front of every Epistle (an Ornament which the Literalists, for what I find, could very well dispense with) Deserves the Place it is affixed to, and becomes it.   

LONDON, Printed June, 1699. And are to be had at Mr. Ball's in Lee-street hard by Red-Lion-Square.