ΟΙΔΑ ΣΟΥ ΤΑ ΕΠΓΑ. Or, The Divine Foreknowledge of our Blessed Lord and Saviour JESUS CHRIST, Displayed in his Epistles to the Churches. Wherein is showed (in way of Paraphrase, and Notes,) That the said Epistles are a Prophecy of the Church of Rome, from the Beginning to the Reformation.  By W.G. 
Numb. 3.  Show the things that are to come hereafter, that we may know that ye are Gods, Esay. XLI. 23. 

PREFACE.  
I Have brought such Clear Evidence in my Last Paper, That the Epistles are Mystically to be Understood; and shown such Fair Probability, That, tho' they speak, ad Literam, of the Churches of Asia, yet in Truth they are to be expounded of the Church of Rome; that I presume, it may now be expected, I should Proceed to the Interpretation of them, which if I can make good from that Hypothesis, I shall leave but little needful to be offered further in its behalf. Especially since it is so well known already, That this Prophecy calls almost no Place or Person it predicts of, by its Proper Name; and so Universally agreed on, from the XVII. Chapter, That Rome (its Church, and Empire) are the Main Subject of the Revelation. For if Rome be not the Subject of the Epistles too, but Ephesus, etc. as the Letter bears in hand; I should think it altogether as Difficult an Undertaking, to bring them Fairly to the Church of Rome (which yet I hope, by God's Assistance, Unexceptionably to do;) as to interpret so many Verses together, in S. Paul 's Epistle to the Romans, as if it were a Prophecy of the Church of Ephesus, etc. or of some other of the most Noted Churches. Which when I see performed according to the Genuine and Received Rules of Interpretation; I shall then begin to think my Pains but ill bestowed; and all that I have done in Prophecy, confuted with a Witness. Till then, Good Christian Reader, I commend to thy perusal, the following Exposition of our LORD's Epistles; and hope, that by His Blessing, thou wilt find it to be a very Serious and Solid thing; and tending much to the Advancing of our Saviour's Honour; the Confirming of his Gospel; and the Edifying of his Church, in Faith, and Piety, and all Christian Virtues. Which HE vouchsafe, may be the Effect of it. The Exposition therefore take, as followeth.   


REV. II.  
1. Unto the Angel (Rulers, and Inspectors, together with the other Faithful) of the Church of Ephesus, (i. e. of Rome, till An. 65.) writ, These things saith He, that holdeth the Seven Stars (the Ministers; and, with them, his Other Faithful,) in his Right Hand, Supporting them with the Credit of Miracles; who, by his Ministers, Peter, and Paul, walketh (in an Unsettled Condition) in the midst of the Seven Golden Candlesticks, the Churches.  
2. I know thy Works (at any Distance of Time, or Place) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even thy Labour, in Teaching, and Journeying; and thy Patience, in Enduring all things for the Elects sake, 2 Tim. TWO, 10. and how thou canst not Bear them which are Evil, putting the Scandalous, and Incorrigible out of the Church, 1 Cor. V and (for as far as thy Power extends) Stopping the Mouths of Seducers, Tit. I, 11. And thou hast tried them, which say they are Apostles, and are not, and hast found them Liars, False Apostles, and Deceitful Workers, etc. 2 Cor. XI. 13.  
3. And hast born, and hast Patience, worthy a Second Mention; as there are also Two of you, (viz. Peter, and Paul,) Eminently concerned in the Character; and for My Names sake hast Laboured, and hast not Fainted; but tho' thy Outward Man decayeth, yet thy Inward Man is Renewed day by day, 2 Cor. IV. 1, 16.  
4. Nevertheless I have somewhat against thee, O Church of Rome, even in this Interval: because thou hast Left thy First Love, being engaged in Hot Contentions about Small Matters; and walkest not Charitably, as at first thou didst, Rom. XIV. 1, 2, 15.  
5. Remember therefore from whence thou art Fallen, and Repent, and do thy First Works: or else I will come unto thee quickly, by my Servants, your Emperors, Rom. XIII. 4. and will Remove thy Candlestick out of its Place, putting a Sudden End to this your Interval of Tranquillity, signified by the First Candlestick; and will bring the Smyrnean one upon the Stage, which shall be a Time of great Affliction; Except thou Repent, and so Prevent the Impending Judgement. NOTES. From hence it was, as is probable, That S. John, in his Epistles, insists so very much upon Charity, viz. because he had learned from this Vision, How Fatal the contrary Practice had proved to the Church.  
6. But this thou hast (and it is very Observable in thee; as not being found in any other Interval of the Church of Rome,) That thou Hatest the Deeds, and Doctrine, of the Nicolaïtans, which I also hate; who, under Pretence that Marriage is Unbecoming a Churchman, Inhibit such from having Wives; and teach them to set aside those they have; which will prove a Corrupt Fountain of many Hateful Enormities. But Thou accountest Marriage to be Honourable in All Men, Heb. XIII. 4. My Servant Peter is a Married man, 1 Cor. IX. 5. and Paul, a Recommender of Marriage, even to Bishops, 1 Tim. III. 2. Tit. I. 6. NOTES. Because no other Church is Commended for Hating the Deeds of the Nicolaïtans, but only Ephesus; it is manifest, that None of the others did Hate them: and consequently, that by the Deeds of the Nicolaïtans, which Ephesus is Commended for Hating, are meant, Not the Abominations of the Nicolaïtan Heretics, which all the World cries Shame of, and much more all Christian Churches; (the Hating of which therefore, would be no such Commendation to the Church of Ephesus:) but, That fact of Nicolas himself, (with other like) which gave Occasion to them; who, being a Churchman, parted with his Wife, upon the account of Mortification, and Self-denial; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because we ought to Abuse the Flesh, that is, Fight against it, and not allow it any thing for Pleasure. So Dr. Hammond upon the place, out of Clemens Alexandrinus, and Irenaeus But, alas! this Fair Pretence has been the Source of Manisold Impurities; as in the Nicolaïtans, so also in the Church of Rome. See an Account of the Corruption of the Church of Rome in this kind, in a Book entitled, Le Cabinet du Roy de France; Dedicated to Henry the Third.  
7. He that hath an Ear, that is Capable, and Desirous, of Understanding these Epistles; let him hear with good Attention, what the Spirit saith unto the Churches. For it is Spiritually to be understood, and not as the Bare Letter sounds. To him that Overcometh, (for ye are Now engaged in Warfare, against the Enemies of your Faith) will I, for his Faithful Preaching, and Bearing the Tree of my Cross, Gal. III. 13. 1 Pet. II. 24. give to Eat of the Tree of Life, which is in the midst of the Paradise of God, making him Partaker of my everlasting Kingdom. To Each Individual person, in the Life to come; but to the Church, at the Reformation also, Rev. XXII. 2.  
8. And unto the Angel of the Church of Smyrna (from An. 65. to about 310.) whose Bishops, about 30 in number, had almost All of them the Honour of Martyrdom; Writ, These things saith the First and the Last; which was Dead, and is Alive; who is Present with you in All your Sufferings, and hath left you an Example, that ye should follow his Steps, 1 Pet. II. 21. that after Suffering ye may Live, and Reign with him, 2 Tim. II. 12. Rev XX. 4.  
9 I know thy Works, and Tribulation, and Poverty, (but thou art Rich, 2 Cor. VI 10.) And I know the Blasphemy, and Haughty Carriage, 2 King. XIX. 6, 22. of them, viz. P. Victor, (195) and P. Stephanus, (250) against the other Churches; who say they are Jews, and are not; but, in this Aspiring humour, are the very Synagogue of Satan; and under pretence of greater Purity in Religion, and Discipline, are indeed but Preparing the way for that Wicked one, whose Coming is after the working of Satan, etc. 2 Thess. II. 9 NOTES. It will be here Objected, That P. Victor, and P. Stephen, were Martyrs; and How then are they said to be of the Synagogue of Satan? Answ. For the same reason, that S. Peter himself is called Satan by our Blessed Saviour, Mat. XVI. 23. whose True Successors the Popes have been; both as a Saint, and much more as Satan.  
10. But why art thou Afraid, O P. Marcellinus! (304.) Fear none of those things, which THOU shalt suffer, but take heart again. Behold, the Devil (i.e. your Accusers) shall cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some of you, as P. Marcellus (309,) and many others of your Way, both in Rome, and elsewhere, into Prison; not for your Hurt, but Only that ye may be Tried; and YE shall have Tribulation ten days, ten Times (or Paroxysms) of Persecution; and the Last, and most Observable of All, shall be (among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and your Brethren) of Ten Years Continuance. Be thou Faithful, O Church of Smyrna, unto death, and I will give thee a Crown of Life; I will set the Imperial Crown, (the Arbiter of Life and Death among you, Dan. V 19) upon the head of Constantine (310) your Fellow-Christian. NOTES. We are not to wonder, that among all the Persecutions, the Tenth only is here Reflected on, (it being That, that Marcellinus, and Marcellus suffered in:) but we must take good Notice, that in All Prophetic Descriptions of things, the Characters are borrowed from the most Observable of the kind, as was in this case, the Tenth Persecution. Examples are innumerable. I only here observe, That hence it is, that in setting forth the Fates of the Church before, and since the Reformation (to avoid also that Confusion, which must needs arise from Describing a Multitude of Churches together) the Characters are Drawn from the most Eminent Churches; to wit, the Church of Rome among the Primitive; and that of England among the Reformed Churches. And we must here Note also, That the Persons in this Verse spoken to, are somewhat varied. It gins THOU, and ends THOU: but in the middle it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and YE. Implying that the Ten Years Tribulation (or Persecution) is here considered as lighting not only on the Romans, but on other Churches likewise.  
11. He that hath an ear, let him hear what the Spirit saith unto the Churches. He that Overcometh, laying down his Life for my sake, if he be Called thereto; shall not be hurt of the Second Death, Rev. XX. 14.  
12. And to the Angel of the Church in Pergamos, (310) Writ, These things saith he, which hath the Sharp Sword, with two Edges, the Temporal Sword being now joined with the Spiritual.  
13. I know thy Works, and where thou dwellest, even where Satan's Seat is; it being manifest by the Eagerness of all your Bishops, in Grasping at Supremacy; that the Adversary that Opposeth, and Exalteth himself, 2 Thess. II. has taken Possession of the See of Rome: and yet thou holdest fast my Name, art Zealous for my Honour; and hast not denied (but stood up stoutly for) MY Faith; the Faith that my Name and Honour are so nearly interested in, viz. the Belief of my Divinity; no, not even in those days of the Arrian Emp. Constantius (355) wherein Antipas [i. e. your Vice-Pope Felix] was my Faithful Martyr, or Witness of my Faith aforesaid; who, for that Cause, was Slain Politically, i. e. Deposed from his Government, among you, where Satan dwelleth. NOTES. It is well known, that the Church of Rome assign this Felix a Day in their Calendar, as a Martyr, in the strictest sense. For which see Bell. de Rom. Pont. lib. 4. c. 9 But however, Bishops, in this Prophecy, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (living Creatures) Chap. IU. 6. and being Deposed therefore, they are Slain. For which Political Sense of Slain, see Ezek. XXXVII. 9, 10. etc. See also Dr. Hen. More's Alphabet of Prophetic Iconisms, in the words, Resurrection, and Slaughter. Compare also Rev. III. 1. The English Reader is also to Observe, that the Greek word Antipas, is in Our Language, Vice (or Deputy) Pope; as Felix was. I know it is objected, That this Felix obtained the Popedom by Perjury; both his Own, and his Electors. As testify Marcellinus, and Faustinus, (Priests of Rome, and his Cotemporaries) in their Preface to their Libellus Precum. But then, 1. These Authors were Professed Parties against Damasus, one of Felix's Electors: and consequently, obliged to make the worst of his, and Felix's case. 2 They affirm, That Liberius was not Restored, but upon his consenting to (Arrian) Treachery: and that Constantius had signified as much to the people of Rome. 3. But that, notwithstanding, the people received Liberius with Joy: and thrust out Felix out of the City with great Disgrace. And it is further observable, 4. That they call the People that thus with Joy received the Arrian, and Disgraced the Orthodox Bishop (for they dare not say, but Felix, and his Party were Orthodox; nay, they plainly intimate they were; and that, by the very Oath they are said to have taken; which was done in Liberius' behalf, while as yet he was a sufferer for the True Faith: they call, I say, this sort of People) the Multitude of the FAITHFUL; which sounds to me a great Solecism, and makes me not know what to think of their Charge of Perjury. Which yet, if it were never so True, would not hinder, but that Felix might be afterwards Christ's Faithful Witness. For it is very hard to judge of Men's Actions Certainly, as to How they stand in God's Esteem; without knowing ALL CIRCUMSTANCES: which it is Impossible for Us to know.  
14. But I have a few things against thee, because thou hast there in great Esteem, them that hold a Doctrine like the Doctrine of Baalam, Num. XXV. who taught Balak to cast a Stumbling-block before the children of Israel, to eat things sacrificed unto Idols, and to commit Fornication; for your Great Men are now Employed, in Sophisticating Christianity with an Admistion of Heathenish Superstitions; hallowing them, and bringing them into the Churches. [Baron. an. 44. to 1. art. 86. & passim alibi. Morney Mist. In. Progr. 4.] Which Custom your Balak Julian (365) takes advantage of; particularly of your Fond way of doing Honour to your Emperors, by Bowing to their Images; for This, by setting up his Own, in the company of the gods, he makes a Stumbling-block to you. For if you Bow to That, you must seem to Worship the gods too. Theod. lib. 3. cap. 16. Symsons Church-History, in Julian.  
15. So hast thou also them in great Esteem, that hold the Doctrine of the Nicolaitans, (see ver. 6.) which I hate, both Root and Branch; both Specious Blossom, and Accursed Fruit.  
16. Repent; or else I will come unto thee quickly, by my Servants, both Emperors, and Preachers; and will fight against them, that pretend so vainly to this Voluntary, Uncommanded Continency, with the Two-edged Sword of my mouth. NOTES. The Emperors Valentinian, Valens, and Gratian, (382) were fain to make a Law, to inhibit all such as made Profession of Continency, once to set foot within Widow's Doors, etc. lib. 20. de Episc. & Cler. in Cod. Theodos. Whereupon S. Jerom (to give the Sword a Spiritual Edge too) inveighs most Bitterly against the Manners of the Clergy; acknowledging that there was but too Just Occasion for such a Law. Morney Mist. In. Progr. 6. Hieron. ad Eustoch. Ep. 22. ad Nepot. 2. It plainly appeareth (saith Morney there) to what a Looseness and Lewdness about Women, their Wealth had carried them, by those Reproofs which S. Jerom giveth them in his Epistles; wherein he showeth, by what Infamous services they lay at catch for Legacies and Inheritances, etc. And a little before, out of Jerom; The Clerks, (saith Jerom) who in duty should be an Awe unto them, kiss the Lady's heads, and reaching out their hands, as if they would bless, receive the Reward of their Salutation, etc. For this his free speaking (as Morney there observes further) the Clergy of Rome took him for their Enemy, and forced him to return to Jerusalem, etc. And Paulinus Bishop of Nola (adds Morney) was for the same cause, served with the same Sauce; as appeareth by his first Epistle: where he showeth, that he could by no other means, be safe and free from the Contagions of that City, but by getting himself away far off from it. Neither doth he spare the Bishop of Rome himself: Thou knowest (saith Paulinus) what loss we suffer of the Grace of God, by the proud Discretion and Wisdom of the Bishop of that City. Meaning Pope Syricius; who first established the Forbiddance of Priests Marriages, as Morney notes. Prog. 8. But all this while Honest Vigilantius was the Man, that made the Faithfullest Use of the Spiritual Sword; who (with certain Bishops his Consorts) was a sharp Reprover of the then Growing Superstitions, of Forced Continency, which he stuck not to call, Libidinis Seminarium;) Veneration of sepulchers, and Relics; and Celebration of Vigils, (Wakes, Nocturnal Conventions) in Honour of Martyrs: all which, he roundly Taxed as Inlets to Idolatry, and Fornication, (as indeed they afterwards Proved;) that is, in effect, as Balaamitish Inventions, and Stumbling-blocks to God's People. For which see Hieron. adv. Vigilantium.  
17. He that hath an ear, let him hear what the Spirit saith unto the Churches. To him that Overcometh, instead of the Dainties that your Bishop's Tables now abound with, I will give to eat of the Hidden Manna, the True Bread, Joh. VI. whose Goodness is Hid from most in these days; And I will give him a White Stone, i.e. Absolution and Justification; and in the Stone a New Name written, or, in plain Terms, I will Reform my Church, which is Now Degenerated; and they shall be Called Protestants, (and not Catholics,) a Name that shall be extremely Decried by the Adverse Party; and which no man knoweth how to Value, saving he that Receiveth it, and is Sincere in his Profession. NOTES. This is spoken with regard to the Abundance of Councils, Debates, Accusations, Sentences, and Appeals, etc. in this Interval; Decrees made pro and con; Acquitting many times the Guilty, and Condemning the Innocent. Thus St. Austin, with the Church of Carthage was Unjustly Excommunicated by the Popes (424) [See Morney's Mist. In. Progr. 17.] And P. Sixtus III. wrongfully accused of Adultery (432.) But to All such persons as are thus treated, tho' by the Highest Authority upon Earth, Christ here Promiseth the White Stone of Absolution, as Referring to the Cases now mentioned.  
18. And unto the Angel of the Church in Thyatira, (440) Writ, These things saith the Son of God, dishonoured by your Images, which Represent him as Man only; and by other Superstitious Usages, as Praying to Saints, and making a sort of gods of them; who hath Eyes like unto a Flame of Fire, burning with Jealousy, [Compare Ezek. VIII. 2, 3, 18.] and his Feet are like unto fine Brass, his Faithful Servants will rather Choose the Fiery Furnace, than comply with such Practices. See Notes upon Chap. I. 15.  
19 I know thy Works; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) even thy Great Charity, O Emp. Tiberius II. (577) and thy Notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Service, in Preserving the City of Rome from the Sword of Barbarians, O P. Leo, of a Deacon made Pope, (440.) and thy like Service, O Pelagius, being then but Deacon, when thou savedst Rome from Slaughter, by mitigating the Fury of K. Totilas, (542.) [See Procop. Bell. Goth. lib. 3. c. 11.] and thy Patience, viz. that of the Ambassadors of P. Hormisda (514) that of P. John I. (523) of P. Sylverius (536) and of P. Vigilius (537) and thy works, worthy of a Particular Mention, O P. Gregory (590) viz. thy Humility, in styling thyself Servus Servorum Dei; and thy Zeal, in Opposing the Haughty Attempts of John B. of Constantinople, who puts in for Universal Bishop, and I know the last mentioned Works, to be more than the First: for, in My Esteem the Humblest are the Highest; and the Last, First, Luk. XIV. 11. XVIII. 14.  
20. Notwithstanding I have a few things against thee, O Thyatira; and particularly against thee, O Emperor Martianus, because thou sufferest that Woman Jezabel, the Church of Rome, by her Ambassadors, presiding in the General Council of Chalcedon, where thyself art Present (454) which calleth herself a Prophetess, pretending to Apostolic Authority, the very same with Peter's; to Teach, and to seduce my Servants, throughout thy whole Empire, by Crafty Insinuations, to commit Spiritual Fornication, and to eat things sacrificed unto Idols, i. e. to introduce a kind of Heathenish Idolatry. For to what other purpose is That Saying of the Council's, Act. 11. (Flavianus post mortem vivit, Martyr pro nobis oret? (See Bellarm. de Sanct. Beat. lib. 1. c. 19) Flavianus, tho' Dead, is Living still; let the Martyr Pray for us. NOTES. To this I shall add the words of Morney, Progr. 14. And note withal (saith he) to the end you may discern how their Doctrines crept into the Church together with their Power, that in this Age, which came to close up the first 500 Years, came in the Invocation and Adoration of Saints and Martyrs, instead of the gods; the very Ground-plot of Heathenism, to erect the Building of Christianity upon.  
21. And I gave her space to repent of her Fornication, and have not Destroyed the Church of Rome, as I have Done her Empire (474) but she repent not; but Superstition, and Pride, and other Vices, increased in her daily.  
22. Behold, I will cast her into a Bed; by K. Totilas (542) laying close Siege to her, that she shall not gad abroad (as she did to Chalcedon) to do mischief; and them (viz. the other Churches, both of the East, and West,) that commit Adultery with her, into great Tribulation; except they repent of their Deeds. NOTES. These were most Miserable Times, as all Historians witness.  
23. And I will kill her children, the Inhabitants of Rome, with Death; K. Totilas shall make such Waste among them, that for 40 days, or more, Rome shall have no man in her. [See Marcellin. Come in Chron. And of the mighty Famine raging at that Siege of Totilas, see Procop. Bell. Goth. lib. 3. c. 9 etc.] Nay, after 3 years he shall come again, and make a vast Slaughter of the Citizens, [Procop. Bell. Goth. lib. 3. c. 19, 20] And I will also Chastise her with a Violent Pestilence (590) which shall be ushered in by another Siege from the Lombard's. And All the Churches in the World, both of This, and Future Times, shall know, that I am the True, and Only God, He which searcheth the Reins and Hearts. And I will render unto every one of you, according to your Works. Notes. This mighty Judgement here threatened to ALL CHURCHES, for the Punishment of their Manifold Superstitions; and Heresies, relating to the Natures of Christ; and whereby he was Particularly Dishonoured, but which were very Rife in these Days; was that of the Saracens, and Turks, (623.) A Judgement, which carries its Cause written in its Forehead; and is a Manifest Reproof of the Church's Idolatries, and Manifold Errors concerning the Trinity, the Godhead of our Saviour, Celibacy, and the like; and (as it is here called) a Rendering unto them according to their Works. By this Punishment therefore Christ is said to Search their Hearts; First, because (as it is the Nature of All Judgements) it put them upon Searching of Themselves. And, our Spirit, we know, is the Lord's Candle, whereby he searches all the Inward Parts of the Belly, Prov. XX. 27. Secondly, Because by Judging us, Christ Tries us, whether we will Reform, or not.  
24. But unto you I say, O P. Pelagius (578. P. Gregory (590.) and P. Sabinianus (604.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the small Remnant in Thyatira, being the Last Popes of this Interval; who have not been carried down the Stream of your Predecessors Ambition: to you, I say, as many as have not this Doctrine I am now to speak of; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, which have not known (or approved) but Condemned utterly, the Depths of Satan, (as they speak) the Deep Dissimulation of John B. of Constantinople, who arrogantly assumes the title of Universal Bishop (580.) and is therefore commonly and rightly styled Satan, the Adversary, the Opposer, and Exalter of himself, Luciser, the Forerunner of Antichrist. [For which see 2 To. Concil. in Decr. Pelag. 2. Also, Greg. lib. 4. Ep. 36, 54 Also, Morn. Mist. In. Progr. 20, 21.] I will put upon you no greater Burden, as to this Matter: for I perceive you are not very Easy under it.  
25 But that which ye have already, the Decrying of Universal Supremacy, in the BB. of Constantinople, yourselves, or any others, hold fast till I come, to put an end to this Interval; that ye appear not to Dissemble with me, and to Beat down the B. of Constantinople, only to Exalt yourselves. NOTES. Hereby our Saviour insinuates, that he Knew they did but Dissemble; as was Plainly seen a little after, by Gregory's Detestable Flattering of the Emperor Phocas: of which (Gregory himself soon after dying) his Successor Boniface III reaped the Fruit, in the Title of Univerfal Bishop settled by Phocas upon the See of Rome. See Greg. l. 11. Ep. 36, 44. Morn. Mist. Iniq. Prog. 22.  
26. And he that Overcometh, and keepeth, my Works (whereof the most Conspicuous, and Exemplary, was my Humiliation) unto the end, he shall be highly Dignified. For, to him will I give power over the Nations subject to Antichrist, Rev. XVII. 15. a Power like that which is now Contended for, by the Bishops of this Age; and Unjustly Usurped by him of the Eastern Church.  
27. And he shall rule them with a Rod of Iron, i. e. as my Lawful Vicar, Psal. II. 9 as the Vessels of a Potter shall they be broken to shivers, they being the same that are typed by the Toes of Clay, which the Fifth Monarchy, the Victor here spoken of, was to break in pieces, and consume, Dan. II. 33, 41, 44. even such Power will I give to the Overcomer a that time, I say, as I received of my Father; who, as the Reward of my Humbling myself, has given me a Name above every Name, Phil. II. 9 has allotted me the Heathen for my Inheritance, and the Utmost parts of the Earth for my Possession, Psal. II. 8. Dan. VII. 27.  
28. And I gill give him the Morning star, i. e. will put My Honour upon him, who am the Dayspring from on high, Luk. I. 78. the True Morningstar, Rev. XXII. 16. whose Ensign was that Star in the East, Mat. II. And of the Womb of the Morning is the Dew of my Birth, Psal. CX. 3. Whereas he that Usurps my Power (as does now the Bishop in the East) is a mere Proud Lucifer; an Instrument of Satan, and an Antichrist. NOTES. Hereby also is insinuated, That this vast Monarchy should be settled in that Kingdom, that first received Christ, and was (as it were) the Morning star to bring on the rest. Which is said to have been England, under her King (remarkably to the purpose we are speaking of) called LUCIUS'. Here is also an Allusion to P. Gregory his sending to Recover England again from Paganism; in which Enterprise he had Success; obtaining that Morningstar, and adding it to the Roman Dioecese. According to that of Dr. Hammond upon the place; It is possible (says he) that the Morning star here may note some Eminent Prince or Nation, that the Church of Thyatira should propagate the Faith to. Lastly, This Morningstar may be very fitly also referred to our K. Charles II. in whom our Church became completely Victorious; a Prince of ever-happy Memory, Rev. V. 6, 7, 8, 9, 10. To which purpose is also that of Rev. XV. 2, 3. where those words, Great and Marvellous are thy Works, &c are Eventually Answered by the very same, in our present Service for the Father's Martyrdom. Now then, as to the Star that appeared upon K. Charles the Second Birth day, I shall here give the true Relation of it, in the words of Dr. Love, late Margaret-Professor of Divinity in Cambridge, in his Commencement-Speech, An. Dom. 1660.  
In illius Natalibus triginta ab hinc annis, Nova eluxit in Coelo Stella, claro die fulgens, dum solennes de ho nato sibi Filio gratias Deo Pater Pientissimus nuncuparet. Cujus rei ipse aderam Oculatus Testis. Quod etiam, in illius temporis Articulo, non ignobilis Poeta celebravit,  
Dum Rex Paulinas accessit gratus ad arras,  
Emicuit Medio lucida Stella die.  
Postero die Sol ipse Felipsin patitur, Stella (quam dixi) adhuc praesulgente. Quasi tune indicante, tune spondente Coelo, Patris Eclipsin non obstituram Splendori Filii.  
That is, On his Birthday appeared a New Star, while the Father was giving thanks to God for the Birth of his Son. Of which I myself was an Eye-witness. Which also, in that very Moment of time, was celebrated by a Poet of no mean account;  
While grateful Charles to Paul's was on his way,  
A Star shone bright i' th' middle of the day.  
The next day the Sun was Eclipsed; the Star, I spoke of, still shining bright. As tho' Heaven did then fore-shew, That the Father's Eclipse, should not obstruct the Splendour of the Son. So Dr. Love. To which we may add, That after 12 Years Exile, He was Restored from the East. And that He, his Brother, and our present Gracious Sovereign, are those Kings that were to come from the Rising of the Sun, Rev XVI 12. as will appear more fully, when we come to speak to the Vials, if God permit.  
29. He that hath an ear, let him hear what the Spirit saith unto the Churches.   

REV. III. Sardis.  
1. And unto the Angel of the Church in Sardis, (606.) Writ, These things saith he that hath the seven Spirits of God, and the seven Stars, (that is, All the Ministers of the Church, the Instruments and Delegates of the Holy Ghost,) at his Command; the True Universal Bishop. I know thy works, O P. Boniface III (606.) by the Favour of a Parricide mounted at last to your long Desired Supremacy;) that thou hast a Name, that thou livest; a Swelling Title of Universal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Living-creature, or Bishop (see my Notes on Chap. IU. 6.) So that the whole Church is now become thy Dioecese; but, with Me, thou art Dead, and no Bishop at all.  
2. Be Watchful [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a Paronomastical Allusion;) be as Gregory, Watchful] against all Innovations in Faith, or Discipline, O ye Emperors of this Interval; remembering that Notable Forewarning of P. Gregory's, If there be one called Universal Bishop, then must the Universal Church go to the ground; if he, which is called Universal, happen to fall; [Greg. lib. 4. Ep. 24. Morney Mist. In. progr. 22.] which Saying is the more observable, for P. Honorius (624) his falling, so soon upon it, into the Heresy of the Monothelites. And therefore, O ye Emperors, strengthen the things that remain, the Faith of the Church, and the Power of the Empire, that are ready to die; that are, through the Insolency of the Popes, the Fraud of Heretics, and the Fury of the Saracens, in great danger of being Overborne. For I have not found thy works, O Emp. Heraclius, (611) Constans, (670) Philippicus, (713) Perfect before God; for, (which God looks much upon, to whom Ye, tho' the Greatest of men, must give account, Psal. LI. 4.) ye Deny Me to be Perfect God, and Perfect Man; Depriving Me of One of my Wills; and are justly called by that Name of Imperfection, Monothelites. Notes. P. Boniface his obtaining the Title of Universal Bishop, was the Greatest Blow to the Church, that it had yet received. The Popes are thereupon Discarded, and not looked upon as Bishops any longer; and All is like to run to Ruin with them. The Spirit expresses it by Death. The Popes are Dead: the Residue are ready to Die. Which, beside the Moral, has also a Natural Sense, and Verification. For Gregory, soon after his Base Flattering of Phocas, Drops. His Successor Sabinian, in 5 months and 19 days (as some say) followed him. And Boniface (that, as is said, obtained the Prize, the others had been sueing for) survived his Legitimate Episcopacy scarce 8 months; for he sat Pope but little more. And his, and Phocas' new acquired Honours, were soon attended with a Pestilent Air, a Barren Earth, a Frozen Sea, and a General Mortality of Men, Beasts and Fishes. [Cedrens. in Chron. Morney Mist. In. Progr. 22.] which the Church is here warned to Prevent, or Redress, by Watchfulness, and True Repentance. And we may observe yet further, That the Emp. Phocas, being a Murderer, was Dead also, 1 Joh. III. 15. And he was also (as Credenus reports) an Heretic; and was slain by Treachery, (Christ came upon him as a Thief too) as All his Fellows of this Interval were, who suffered also in like manner. As we shall hear upon Verse  
3. Remember therefore how thou hast Received, and Herd, and Hold fast, and Repeut. Or, in the Words of Gregory, Lib. 4. Ep. 36. Obtestor ut constanter, & sine Praejudicio, servetis sicut Accepistis Ecclesias: I charge you, that ye Constantly, and Inviolably preserve the Churches, as ye have received them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If therefore thou wilt not Watch, and take this Warning from my Servant Gregory; I will come on thee as a Thief, and thou shalt not know what hour I will come upon thee; but all you Emperors of this Period, who have been Tardy in your Duty (of which also the same Gregory has forewarned you; who brings Me in, as speaking one day to such as you are, and saying, To you have I committed my Priests, Lib. 2. Ep. 62 & 65. And again, What wilt thou Answer before the Judgment-seat of God, etc. Lib. 2. Ep. 52. & 64.) shall be brought to your Ends by some sudden Calamity. NOTES. This was verified in them all; but especially in the Emp. Heraclius; who Perceiving the sudden, and great Increase of the Dominion of the Saracens, gathered a great Army, and fought against them; but he was Overcome in Battle, and lost a hundred and fifty thousand of his Army. And when he Renewed his forces again, to fight against the Saracens, he found that fifty-two thousand men of his Army Died in One Night Suddenly; as those Did, who were slain by the Angel of God, in the Army of Sennacherib. Heraclius was so Discouraged with the Calamity of his Army, that he contracted Sickness, and Died. [See Symsons Church-History; out of whom I have transcribed this Passage word for word.]  
4. However, Thou hast a Few Names, or Men of Note, even in this wretched Interval of Sardis; viz the 150 Fathers of the General Council of Constantinople (681.) which have not Defiled their Garments (for there is a Particular Defilement in the Sins of the Flesh, Judas. verse 23.) with that Really Filthy and Polluted Doctrine of the Nicolaitans, [see Rev. II. 6.] so highly Espoused by the Popes; but have Condemned it, together with the Papal Usurpations: and they (not Uselessly immured in Cloisters; nor Trading up and down to Rome, for the Favours of that Court) shall walk about their business, with me, as under my particular Care and Direction, in White, My Livery; more pure in my Account, than those, who by a Feigned Continency, endeavour to Appear so in the Eye of the World; for they are Worthy of My Service; who have not Feared, by so Generous, and Open a Profession of the Truth, to Disoblige my Adversary; tho' some of them were his Legates in the Council, and in his Name subscribed the Canons so Distasteful to him. [See Balsamon in Nomocanone. Also Mist. Iniqu. Progr. 26.]  
5. He that Overcometh, the same shall be clothed in White Raiment, (according as such are Represented, Chap. IU. 4. VII. 9 and in many other Places,) made White in the Blood of the Lamb, Chap. VII. 14. the White Raiment of Justification by Faith; which shall be to him instead of Pall, and Frock, the Modish Garments of this Age: As witness, with respect to the Latter, no less than three of your Emperors, at this very time, being the End of the Sardian Interval, viz. Leontius (709.) Artemius (716.) Thrust into a Monastery; and Theodosius (717.) Choosing it. And I will not Blot out his Name out of the Book of Life, as the Pope (714.) is blotting the Emperor Philippicus' out of Divine Service, and out of Charters [Paul. Diac. lib. 6. c. 34 Mist. Iniqu. Progr. 27] for Razing of Pictures set up in Churches; but I will confess his Name before my Father, and before his Angels, let the Pope, or who will, cast out his Name as Evil. NOTES. The Victor here, (as every where else in these Epistles) is the Reformer, or the Reformers, of the Church. By whom, the Main Article of All, insisted on against the Papists, was that of Justification by Faith. Which is Here promised to the Victor, under the notion of White Raiment; as Before, of a White Stone, Chap. II. 17. The White Stone alluding to Absolution, in that Age of Councils: as the White Raiment, to Honour and Reputation, in this Age of Fond and Superstitious Habits.  
6. He that hath an Ear, let him hear what the Spirit saith unto the Churches.  
7. And unto the Angel of the Church in Philadelphia, (718) Writ, These things saith he that is Holy, and extremely offended with the Prodigious Wickedness of those who will needs be called The Holy Church, in this Interval; he that is True, an Utter Enemy to those Lying Wonders, whereby they now adays endeavour to Support their Superstitious Practices; but especially, their Novel Doctrines of Transubstantiation, and Purgatory: He that hath the Key of David; he that Openeth, and no man Shutteth; and Shutteth, and no man Openeth: no, not the Pope himself, by whom the Emp. Leo Isaurus (718.) and a great many more Crowned heads, have, in this Interval, been Excommunicated; and (for as much as in him lay) Deprived of their Governments.  
8. I know thy Works; Behold, I have set before thee an Open Door, at which my People will arrive after this and another Interval, viz. that Door of Reformation, Chap. III. 20. iv 1. and no man can Shut it, tho' the Adversary shall endeavour it with all his Might. For thou hast a little Strength, which I will Improve to a Perfect Reformation; and hast kept my Word (i. e. Commandment) forbidding Image-worship, ver. 10. and hast not Denied My Name, nor Complied with my Adversary therein, but hast owned My Authority in despite of him. See Myst. Iniqu. Progr. 27. about the middle. NOTES. At this Time began those Great, and Famous Bustles about Saint, as well as Image worship, (as Mr. Mede has Proved, in his Apostasy of the Latter Times, Part 2. Chap. 5.) made by several of the Emperors, with the Greatest part of their Bishops, and Peers; which lasted for about 120 years: altho' Image-worship bore the Name; as the said Author observes in the same place.  
9 Behold, I will make them of the Synagogue of Satan, that Oppose and Exalt themselves above all that is called God (which say they are Jews, [with whom Only, Salvation is to be had, Joh IU. 22. Infallible in All points of Religion, and are not; but do Ly; a thing That Party is wonderfully addicted to, as was Foretold of them, 2 Thess. II. 9) Behold, thou shalt be Emp. of Rome, O Charles, the Captain of my Witnesses against Antichrist, in the Council of Frankford, (794.) and I will make them of that Party, (the Pope, and His,) to come and Worship before thy Feet, Adoring thee after the manner of Ancient Princes; and to know that I have Loved thee, testifying That their Sentiment, by Saluting thee Unanimously by the Name of Charles Augustus Crowned of God. [See Ado Vien. in Chron. An. 798. Mist. Iniqu. Progr. 27.] and by Canonising thee for a Saint. See Mr. Dorrington's Account of a Journey, etc. p. 252. lin. 33.  
10. Because thou hast kept the Word of my Patience, the Second Commandment forbidding Image-worship, the Great Trial of my Patience, and Incentive of my Jealousy; I also will keep thee from the Hour of Temptation, and Great Affliction, that by the Practices of the Popes; Rebellions of Subjects; and Hostilities of the Saracens, and other Enemies, are coming on thy Empire; and shall terminate in many most Expensive, Bloody, Toilsome, and Fruitless Expeditions into the Holy Land (1099.) like that of the Israelites, in the Day of Temptation in the Wilderness: Which are the Troubles that shall come upon All the World, to Try them that Dwell on the Earth, who are Fast Friends to the Earthly Synagogue of Rome; and to see, whether the Hardships they endure under the Tyranny of Antichrist, will Open their Eyes to the Acknowledging of the Truth. NOTES Commandments are called in the Hebrew tongue, Words, Exod. XXXIV. 28. in the Margin. Likewise, Deut. X. 4. So here, My Word, ver. 8. and the Word of my Patience, ver. 10. is the Second Commandment: for Violating of which, the Church of Israel, in their Passage to the Holy Land, were Visited with the Day of Temptation, Psal. XCV. to Humble them, and to Prove them, Deut. VIII. 2, 16. XXXIII. 8. as the Christian Church is here, with an Hour of Temptation, upon a like Occasion, and to a like Purpose; and in the Wilderness too, Rev. XII. 6.  
11. Behold, I come quickly in Judgement upon the Empire. Hold that fast, which thou hast, O Emp. Ludovicus Pius (815. viz. The Right, voluntarily Conferred on Charles thy Father, by P. Adrian I. and P. Leo III. That no man should be chosen Pope, without the Consent, and Allowance of the Emperor. Which will be a Good Security for thee, That no man by the Instigation, and Authority of the Popes at any time take thy Crown, or the Crown of thy Successors; a Practice, which they will be Continually Tampering with, in this period. NOTES. This may be referred also to the Rebellion of Bernard, Brother's Son to Ludovicus; the Undutifulness of his Own Sons; and the Excommunication thundered out against him by his Bishops. So soon came the Judgements on the Empire, here Denounced; and from which it scarce had any Respite afterwards, in all this Interval.  
12. Him that Overcometh, (in this Interval, so Remarkable for the Devotion of Building of Churches; and Going in Pilgrimages; the Boldness of Excommunicating and Deposing Emperors; and the Policy of Employing them in Foreign Expeditions) will I make a Pillar in the Temple of my God, the Reformed Church, (whose Door is that that I said, ver. 8. was set Open before thee) and he shall go no more out, as Excommunicated, or as sent on Errands by the Pope; And I will write upon him the Name of my God, (whose Only Servant he shall be, and not the Pope's;) and the Name of the City of my God, which is New Jerusalem, which cometh down out of Heaven from my God; he shall be a Member of the Church, by a wonderful Providence of my God, Reformed from the Corruptions, that it is at present Overspread with; and I will write upon him My New Name, Protestant, (or Professed, and Open Opposer of the Papal Usurpations.) NOTES. This verse, we see, is the Close of this Interval; at which very Time there happened a Notable Difference between the Emperor Frederic I. and the milanese; who having newly Rebuilt their City, would needs, (in Contempt of their Liege Lord the Emperor, and in Honour of Pope Alexander, his Open Enemy,) call their City by the Name of Alexandria. But the Emperor with much ado, by Force of arms, and solemn Capitulation with the Citizens, obtained at length to have it called Caesaria. To which Contention there is a very manifest Allusion in the verse we are upon, that cannot miss our Observation. [See Sigon. lib. 14. de Regn. Ital. Mist. In. Progr. 49.] We are here to note once for all, That God always Dispenses Rewards, and Punishments, not only Equally, and Justly, with respect to our Merits; but Fitly also, and Discreetly, with regard to our Circumstances. As, the Proud shall be Debased; and the Humble, Exalted; and the like. Examples are Infinite. For which reason, as you may Observe all a long, I have thought myself Obliged to expound the Rewards of each Interval, with an Eye to the Chief things that were Transacted in it.  
13. He that hath an Ear, let him hear what the Spirit saith unto the Churches.  
14. And unto the Angel of the Church of the Laodiceans, (1200.) Writ, These things saith the Amen (2 Cor. I 20.) The Only Infallible Guide; The Faithful and True Witnes' of the Will and Word of God; which is now, in this Interval of Learning, about to break forth with great Lustre, and Convinciveness; who does not turn all Religion into a Multitude of Empty Questions, Argued pro and con, as is the Fashion of the Schools, who Abuse their Talon: but Peremptorily, and without Fear, or Favour, or any other partial Affection, declares the Truth; and, in the persons of his Servants, (as Once in his Own,) is now about to Seal his Testimony with his Blood. Who is also The Beginning of the Creation of God, that is, the Reformation of the Church, Rev. IV. 11. which by his Special Favour shall Commence in this Interval.  
15. I know thy Works; That thou art neither Hot, nor Cold; neither so Zealous for Religion, as to Reform it thyself; nor so Regardless of it, as Quietly to permit Others to do it for thee. I would thou wert Cold, and wouldst suffer Others to Promote a Reformation; or Hot, and wouldst set thyself to work about it. NOTES. This Luke warmness may also be applied to that Indifference in Religion, which was Visible in the Schoolman's way of Teaching it; who indeed would Hotly Canvas every Punctilio, but with Equal Zeal for Both sides of the Cause; and rather in the way of Fencing, than of Fight for the Truth. And the People too (instead of being Roundly dealt with to Amend their Lives, and Forsake their Errors,) were only Nestled in their Sins by Pardons and Indulgences; and Principled to Believe as the Church believes, without Examining whether Right, or Wrong; or, perhaps, so much as knowing what the Church Believed. But then, in this way, these words, [I would thou wert Cold, or Hot,] will want a Convenient Sense. For, I would thou wert Less than Indifferent, (or no Christian at all,) which seems to be Imported by the Cold Extreme of that sort of Lukewarmness, would sound very Harsh. For it is one thing to say with S. Peter, It had been Better for them not to have known the Truth, etc. which seems to be only a more Emphatical way of Exhorting to Obedience; and another, to Wish they did not know it. Dr. Hammond is caught in such a Net; and therefore leaves this Passage to expound itself.  
16. So then, because thou art Lukewarm, and neither Cold, nor Hot, will't neither Suffer Others to Reform Abuses, nor Do it Thyself: I will even Spew thee out of my Mouth, and will Raise up a Generation in thystead, that by their Pious and Zealous Instructing of my People in My Name, shall make Thy ways to appear Nauseous and Loathsome to them. The times of Ignorance in the two former Intervals I winked at; but your Rebelling against the Clear Light of This, I cannot away with. NOTES. This is that Cutting off, that S. Paul denounces against the Church of Rome, if they Continued not in God's Goodness, Rom. XI. 22.  
17. Because thou, O P. Boniface VIII. (1295.) sayest, I am Rich, and Increased with Goods, Spiritual, and Temporal; and have need of nothing; insomuch that thou hast now set up a Fair, or Market, which thou callest a Jubilee, for the Vending of thy Wares; and Knowest not, (but I will make thee to know, by the Contempt that I will pour upon thee) that thou art Wretched, and Miserable, and Poor, and Blind, and Naked; NOTES. He was Chastised for his Insolent Boasting at the Opening of the Jubilee (for he was the Author of it in Rome) with being Spoiled of All his Rich Treasures, and himself put upon a wanton Colt, with his Face towards the Tail, and made a Ridiculous Spectacle to all the People. Soon after which, he Died of Displeasure, that he had Lost his Riches, and Sustained so great Shame. This is he, of whom it was truly said, That he Entered as a Fox, Lived as a Lion, and Died as a Dog. [Symson Eccles. Hist. in Boniface VIII.] Where also he tells us, how in Solemnising his Jubilee, he showed himself the first day in his Pontifical Garments, with S. Peter's Keys carried about him; but the second day, in Royal Apparel, with a Naked Sword carried before him; and an Herald proclaiming, Ecce Potestas Utriusque Gladii. So Rich and Self-sufficient is Vain Man apt to think himself; even when he is indeed but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insigniter Aerumnosus,) most notably Miserable, and Poor, and Blind, and Naked.  
18. I counsel thee therefore, O Church of Laodicea, not to lay out your. Money for that which does not Profit; but to Buy of Me Gold tried in the Fire, the Truth and Purity of My Religion, as it is now begun to be Preached up by my Servants with a Full Cry; whom Antichrist, as many as he can lay hands on, will cause to be Burnt for their pains: Buy this, I say, of me, without Money and without Price, that thou mayst be Truly Rich; and Buy of Me White Raiment also, the Robe of My Righteousness, or of Justification by My Merits only, Rev. VII. 14. [the Leading Article of the Reformation;] and trust not to Indulgences, the Pope's False Wares, that thou mayst be Clothed indeed, and that the Shame of thy Nakedness do not appear; and Anoint thine Eyes with Eyesalve, compounded of Ingredients gathered from My Word (the True Judge of Controversies) and not from Aristotle's Writings, and Decrees of Popes (as the Mode of the School-Doctors is in these days) that thou mayst see thy Own Way, and not suffer thyself to be led Blindfold by Blind Guides. Notes. That the Faith Persecuted, is compared to Gold Tried in the Fire, see 1 Pet. I. 7. And that Burning the Professors Alive, was the Usual Way of Trying the Faith at this time, see Morn. Mist. In. Progr. 50. Sect. ult. From this time forth, (says he, speaking to An. 1215.) nothing is more frequent than Burning, etc. Where also he tells us (out of Trithemius, and Godfrey,) of one Conrade, an Apostolic Inquisitor, who was wont to prove Heretics, by the touching of red hot Irons.  
19 And be not Offended at the Barbarous Usage, that my Servants meet with from their Adversaries; for they are My Particular Care for all that. For, As many as I Love, I Rebuke, and Chasten; be Zealous therefore for the Truth, tho' persecuted; and Repent of thy Errors, giving Glory to God.  
20. Behold, The time of Chastening is now over, Queen Marry of England is withdrawn (1558.) and Queen Elizabeth entered upon the Stage; under whose Auspexes, by my Servants and Ministers, etc. I stand at the Door, and Knock; proposing in Parliament to have it set Open to a Thorough Reformation. For Encouragement whereunto, I Declare, That If any one hear my Voice, and Open the Door, I will come in to him, and will Sup with him, by my Church in general; which, with his Wealth, Power, and Interest, he shall constantly Defend: by my Ministers in Particular, whom he shall Handsomely Maintain: and by My Poor Brethren (Mat. XXV. 40.) whom he shall Bountifully Relieve. And, upon these Conditions, he shall Sup with Me; I am Content he should enjoy those My Revenues, that Reverted into My Hands, upon the Dissolution of Popish Covents. NOTES. When God destroys an Impenitent People; his Giving the Spoil to the Victor, is Commonly called God's Supper, Feast, Sacrifice, and the like. Of which, the following Instances are Undeniable; which we have, Rev. XIX. 17, 18. Ezek. XXXIX. 17, 18, 19, 20. Esay. XXV. 6. XXXIV 6. Jer. XLVI. 10. Zeph. I. 7, 8. Such therefore (Doubtless) is the Supper, that Christ here promises the Victor, upon his Bringing in the Reformation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If Any one, (be he of the Clergy, or Laity) shall give Admission to My Gospel; he has My Consent, upon the Terms aforesaid, to come in for a Share in the Revenues of Demolished Abbeys, and all other such Evacuated places. And the like is to be understood to hold good in All other Kingdoms and States, that either have already, or shall hereafter Open to Christ. And This, with all due Submission to Better Judgements, and greater Authorities, I take to be the Meaning of this Passage.  
21. To him that Overcometh, will I grant to sit with Me in My Throne, as My Vicar on Earth; Supreme in Spirituals and Temporals; who am King of Saints, Rev. XV. 3. and King of Kings, Rev. XVII. 14. even as I also Overcame, and am set down with my Father in His Throne, having All Power in Heaven and Earth conferred upon me: according to the Representation made of it in the Next Chapter, where the Victor is seated on a Throne, as Head of the Church under Christ. For which I must refer the Reader to my Latin Exposition of that Chapter.  
22. He that hath an Ear, let him hear what the Spirit saith unto the Churches. NOTES. It is time now to Observe, That in the Beginning of Every Epistle, it is, Thus Saith Christ: and the End as Constantly insinuates, that it is the Spirit that Saith it. Whereby is manifestly Employed; that (not only What One Saith, the Other Agreeth to; but that) the One's Saying, is the Other's Saying. To say, Thus Saith Christ; or, Thus Saith the Spirit; is All one. They are Different Speakers, that is, Persons; as is Plain from Other Scriptures. But the Thing Spoken, is the Saying of them Both, or of Either, Indifferently: as Proceeding from the Same Mind, or Intellect: that is, from the Same Essence, or Substance of Divinity.    

The Conclusion.  
And thus, through the Assistance of God's Holy Spirit, I have given such an Exposition of this Admirable Prophecy, as no man, that Allows of any Mere Rational Interpretation of the Writings of the Prophets, can Fairly Disallow of: and therefore it is True. As I am ready, by the like Assistance of the Divine Grace, to Defend against any man, that shall call it in Question. And, by a Mere Rational Interpretation, I mean Such a one, as has no other Foundation, than Scripture, Managed, and Applied by Reason; in Opposition to such Interpretations, as are Supported by the Authority of Interpreters recommended by Miracles, and Supernatural Evidences. Now therefore (for a close of All;) From the Exposition here Offered, let any one Judge, Whether it was not with very good Reason, That, in the Front of Each Epistle, our Saviour has made so Solemn a Declaration, of his KNOWLEDGE of the Church's Works.  
FINIS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

OXFORD, Printed by L. Lichfield, Jan. 1 699/1709.